Whatever an ill man takes becomes illness, (but) if a perfect man takes infidelity, it becomes religion.
هر چه گیرد علتی علت شود ** کفر گیرد کاملی ملت شود
O thou who, being on foot, hast contended with a horseman, thou wilt not save thy head. Now hold thy foot (desist)!
ای مری کرده پیاده با سوار ** سر نخواهی برد اکنون پای دار
How the magicians paid respect to Moses, on whom be peace, saying, “What dost thou command? Wilt thou cast down thy rod first?”
تعظیم ساحران مر موسی را علیه السلام که چه فرمایی اول تو اندازی عصا یا ما
The magicians in the time of the accursed Pharaoh, when they contended with Moses in enmity,1615
ساحران در عهد فرعون لعین ** چون مری کردند با موسی به کین
Yet gave Moses the precedence—the magicians held him in honour—
لیک موسی را مقدم داشتند ** ساحران او را مکرم داشتند
Because they said to him, “’Tis for thee to command: (if) thou wishest, do thou cast down thy rod first (of all).”
ز آن که گفتندش که فرمان آن تست ** گر تو می‌‌خواهی عصا بفکن نخست
“Nay,” said he, “first do ye, O magicians, cast down those tricks (objects of enchantment) into the middle (where all can see them).”
گفت نی اول شما ای ساحران ** افکنید آن مکرها را در میان
This amount of respect purchased their (belief in) (the true) religion, so that it (the true belief) cut off the hands and feet of their contention (prevented them from disputing further with Moses).
این قدر تعظیم دینشان را خرید ** کز مری آن دست و پاهاشان برید
When the magicians acknowledged his (Moses') right, they sacrificed their hands and feet (as a penance) for the sin of that (contention).1620
ساحران چون حق او بشناختند ** دست و پا در جرم آن درباختند
To the perfect man (every) mouthful (of food) and (every) saying is lawful. Thou art not perfect: do not eat, be mute,
لقمه و نکته ست کامل را حلال ** تو نه‌‌ای کامل مخور می‌‌باش لال
Inasmuch as thou art an ear and he a tongue, not thy congener: God said to the ears, “Be silent.”
چون تو گوشی او زبان نی جنس تو ** گوشها را حق بفرمود أنصتوا
When the sucking babe is born, at first it keeps silence for a while, it is all ear.
کودک اول چون بزاید شیر نوش ** مدتی خامش بود او جمله گوش
For a while it must close its lips (and refrain) from speech, until it learns to speak;
مدتی می‌‌بایدش لب دوختن ** از سخن تا او سخن آموختن
And if it is not (silent like) an ear but makes babbling sounds, it makes itself the dumbest creature in the world.1625
ور نباشد گوش و تی‌‌تی می‌‌کند ** خویشتن را گنگ گیتی می‌‌کند
He that is deaf by nature, he that had no ear at the beginning, is dumb: how should he burst into speech?
کر اصلی کش نبود آغاز گوش ** لال باشد کی کند در نطق جوش
Since, in order to speak, one must first hear, do thou come to speech by the way of hearing.
ز آن که اول سمع باید نطق را ** سوی منطق از ره سمع اندر آ
And enter ye the houses by their doors, and seek ye the ends in their causes.
ادخلوا الأبیات من أبوابها ** و اطلبوا الأغراض فی أسبابها
There is no speech independent of the way of hearing except the speech of the Creator who is without want.
نطق کان موقوف راه سمع نیست ** جز که نطق خالق بی‌‌طمع نیست
He is the Originator, He follows no master; He is the support of all things, He hath no support,1630
مبدع است او تابع استاد نی ** مسند جمله و را اسناد نی
(While) the rest, (engaged) in handicrafts and talk, follow a master and have need of a pattern.
باقیان هم در حرف هم در مقال ** تابع استاد و محتاج مثال
If thou art not alien to (unfit to hear) this discourse, assume the frock of a dervish and (take to shedding) tears in some deserted place,
زین سخن گر نیستی بیگانه‌‌ای ** دلق و اشکی گیر در ویرانه‌‌ای
Because Adam by means of tears escaped from that reproof: moist tears are the breath (speech) of the penitent.
ز آن که آدم ز آن عتاب از اشک رست ** اشک تر باشد دم توبه پرست
For weeping's sake Adam came (down) to the earth, that he might be weeping and moaning and sorrowful.
بهر گریه آمد آدم بر زمین ** تا بود گریان و نالان و حزین
Adam, (cast out) from Paradise and from above the Seven (Heavens), went to the “shoe-row” for the purpose of excusing himself.1635
آدم از فردوس و از بالای هفت ** پای ماچان از برای عذر رفت
If thou art from the back of Adam and from his loins, be constant in seeking (forgiveness) amongst his company.
گر ز پشت آدمی وز صلب او ** در طلب می‌‌باش هم در طلب او
Prepare a dessert of heart-fire (burning grief) and eye-water (tears): the garden is made open (blooming) by cloud and sun.
ز آتش دل و آب دیده نقل ساز ** بوستان از ابر و خورشید است باز
What dost thou know of the taste of the water of the eyes? Thou art a lover of bread, like the blind (beggars).
تو چه دانی قدر آب دیده‌‌گان ** عاشق نانی تو چون نادیدگان
If thou make this wallet empty of bread, thou wilt make it full of glorious jewels.
گر تو این انبان ز نان خالی کنی ** پر ز گوهرهای اجلالی کنی
Wean the babe, thy soul, from the Devil's milk, and after that make it consort with the Angel.1640
طفل جان از شیر شیطان باز کن ** بعد از آنش با ملک انباز کن
Whilst thou art dark and vexed and gloomy, know that thou art sucking from the same breast as the accursed Devil.
تا تو تاریک و ملول و تیره‌‌ای ** دان که با دیو لعین همشیره‌‌ای
The mouthful that gave increase of light and perfection is obtained from lawful earnings.
لقمه‌‌ای کان نور افزود و کمال ** آن بود آورده از کسب حلال
The oil that comes and quenches our lamp—when it quenches a lamp, call it water.
روغنی کاید چراغ ما کشد ** آب خوانش چون چراغی را کشد
From the lawful morsel are born knowledge and wisdom; from the lawful morsel come love and tenderness.
علم و حکمت زاید از لقمه‌‌ی حلال ** عشق و رقت آید از لقمه‌‌ی حلال
When from a morsel thou seest (arise) envy and guile, (and when) ignorance and heedlessness are born (of it), know that it is unlawful.1645
چون ز لقمه تو حسد بینی و دام ** جهل و غفلت زاید آن را دان حرام
Wilt thou sow wheat and will it produce barley? Hast thou seen a mare bring forth an ass's colt?
هیچ گندم کاری و جو بر دهد ** دیده‌‌ای اسبی که کره‌‌ی خر دهد
The morsel is seed, and thoughts are its fruit; the morsel is the sea, and thoughts are its pearls.
لقمه تخم است و برش اندیشه‌‌ها ** لقمه بحر و گوهرش اندیشه‌‌ها
From the lawful morsel in the mouth is born the inclination to serve (God) and the resolve to go to yonder world.
زاید از لقمه‌‌ی حلال اندر دهان ** میل خدمت عزم رفتن آن جهان
How the merchant related to the parrot what he had witnessed on the part of the parrots of India.
باز گفتن بازرگان با طوطی آن چه دید از طوطیان هندوستان
The merchant finished his trading and returned home (prosperously) to the joy of his friends.
کرد بازرگان تجارت را تمام ** باز آمد سوی منزل دوست کام
He brought a present for every male slave, he gave a token to every slave-girl.1650
هر غلامی را بیاورد ارمغان ** هر کنیزک را ببخشید او نشان
“Where is my present?” asked the parrot. “Relate what thou hast seen and said.”
گفت طوطی ارمغان بنده کو ** آن چه دیدی و آن چه گفتی باز گو
“Nay,” said he, “indeed I am repenting of that (which I said), gnawing my hand and biting my fingers (in remorse).
گفت نی من خود پشیمانم از آن ** دست خود خایان و انگشتان گزان
Why, from ignorance and folly, did I idly bear (such) an inconsiderate message?”
من چرا پیغام خامی از گزاف ** بردم از بی‌‌دانشی و از نشاف
“O master,” said the parrot, “what is thy repentance for? What is it that causes this anger and grief?”
گفت ای خواجه پشیمانی ز چیست ** چیست آن کاین خشم و غم را مقتضی است
“I told thy complaints,” said he, “to a company of parrots resembling thee.1655
گفت گفتم آن شکایتهای تو ** با گروهی طوطیان همتای تو
One parrot got scent of (understood) thy pain: her heart broke, and she trembled and died.
آن یکی طوطی ز دردت بوی برد ** زهره‌‌اش بدرید و لرزید و بمرد
I became sorry, (thinking) ‘why did I say this?’ but what was the use of repenting after I had said it?”
من پشیمان گشتم این گفتن چه بود ** لیک چون گفتم پشیمانی چه سود
Know that a word which suddenly shot from the tongue is like an arrow shot from the bow.
نکته ای کان جست ناگه از زبان ** همچو تیری دان که جست آن از کمان
O son, that arrow does not turn back on its way: you must dam a torrent at the source.
وانگردد از ره آن تیر ای پسر ** بند باید کرد سیلی را ز سر
When it left the source behind, it swept over a world (of country): if it lays waste the world, ’tis no wonder.1660
چون گذشت از سر جهانی را گرفت ** گر جهان ویران کند نبود شگفت
There is an unseen bringing forth of effects to (our) action, and the results born of it are not in the control of (human) creatures:
فعل را در غیب اثرها زادنی است ** و آن موالیدش به حکم خلق نیست
Those results are all created by God without any partner, though they are imputed to us.
بی‌‌شریکی جمله مخلوق خداست ** آن موالید ار چه نسبتشان به ماست