Suppose that, from kindness, he does not rebuke you to your face, (and that) whatever you say, he smiles and says "Yes"
گیر در رویت نمالد از کرم ** هر چه گویی خندد و گوید نعم
He does not smile from pleasure at your stroking (flattering him); he smiles at that (concealed) thought of yours.1590
او نمیخندد ز ذوق مالشت ** او همیخندد بر آن اسگالشت
So a deceit is paid with a deceit: strike with a cup, (and you) get struck with a jug—serve you right!
پس خداعی را خداعی شد جزا ** کاسه زن کوزه بخور اینک سزا
Were his smile at you one of approval, hundreds of thousands of flowers would blossom for you.
گر بدی با تو و را خندهی رضا ** صد هزاران گل شکفتی مر ترا
When his heart works (for you) in approval, deem it (to be) a sun entering Aries,
چون دل او در رضا آرد عمل ** آفتابی دان که آید در حمل
Because of whom both the day and the spring smile, and blossoms and green fields are mingled together,
زو بخندد هم نهار و هم بهار ** در هم آمیزد شکوفه و سبزهزار
And myriads of nightingales and ringdoves pour their song into the unplenished world.1595
صد هزاران بلبل و قمری نوا ** افکنند اندر جهان بینوا
When you see the leaves of your spirit yellow and black; how know you not the anger of the King?
چون که برگ روح خود زرد و سیاه ** میببینی چون ندانی خشم شاه
The King's sun, in the (zodiacal) sign of reproach, makes faces black as a piece of roasted meat.
آفتاب شاه در برج عتاب ** میکند روها سیه همچون کباب
Our souls are leaves for that Mercury (to write on): that white and black (writing) is our standard (criterion).
آن عطارد را ورقها جان ماست ** آن سپیدی و آن سیه میزان ماست
Again, he writes a patent in red and green, that (our) spirits may be delivered from melancholy and despair.
باز منشوری نویسد سرخ و سبز ** تا رهند ارواح از سودا و عجز
Red and green are Spring's cancellation (of winter); in regard (to their significance they are) like the (coloured) lines of the rainbow.1600
سرخ و سبز افتاد نسخ نو بهار ** چون خط قوس و قزح در اعتبار
How reverence for the message of Solomon, on whom be peace, was reflected in the heart of Bilqís from the despicable form of the hoopoe.
عکس تعظیم پیغام سلیمان علیه السلام در دل بلقیس از صورت حقیر هدهد
Hundredfold mercy be on that Bilqís to whom God gave the intellect of a hundred men!
رحمت صد تو بر آن بلقیس باد ** که خدایش عقل صد مرده بداد
A hoopoe brought the letter with the (royal) sign-manual from Solomon—a few eloquent words.
هدهدی نامه بیاورد و نشان ** از سلیمان چند حرفی با بیان
(When) she read those pregnant sayings, she did not look with contempt on the messenger.
خواند او آن نکتهای با شمول ** با حقارت ننگرید اندر رسول
Her body saw him as a hoopoe, (but) her spirit saw him as the ‘Anqá; her senses saw him as a fleck of foam, (but) her heart saw him as the sea.
جسم هدهد دید و جان عنقاش دید ** حس چو کفی دید و دل دریاش دید
Because of these two-coloured (diverse) talismans (appearance and reality) the intellect is at war with the senses, as Mohammed with the likes of Abú Jahl.1605
عقل با حس زین طلسمات دو رنگ ** چون محمد با ابو جهلان به جنگ
The infidels regarded Ahmad (Mohammed) as (only) a man, since they did not see in him (the Prophetic nature which was manifested by the miracle) the moon was cleft asunder.
کافران دیدند احمد را بشر ** چون ندیدند از وی انشق القمر
Throw dust on your sense-perceiving eye: the sensuous eye is the enemy of intellect and religion.
خاک زن در دیدهی حس بین خویش ** دیدهی حس دشمن عقل است و کیش
God has called the sensuous eye blind; He has said that it is an idolater and our foe,
دیدهی حس را خدا اعماش خواند ** بت پرستش گفت و ضد ماش خواند
Because it saw the foam and not the sea, because it saw the present and not to-morrow.
ز انکه او کف دید و دریا را ندید ** ز انکه حالی دید و فردا را ندید
The master of to-morrow and of the present (is) before it; (yet) of a (whole) treasure it sees only a groat.1610
خواجهی فردا و حالی پیش او ** او نمیبیند ز گنجی جز تسو
(If) a mote bring a message from yonder Sun, the sun would become a slave to that mote.
ذرهای ز آن آفتاب آرد پیام ** آفتاب آن ذره را گردد غلام
The drop that has become an envoy from the Sea of Unity— the seven seas would be captive to that drop.
قطرهای کز بحر وحدت شد سفیر ** هفت بحر آن قطره را باشد اسیر
If a handful of earth become His courier, His heavens will lay their heads (in homage) before His earth.
گر کف خاکی شود چالاک او ** پیش خاکش سر نهد افلاک او
Since the earth of Adam became God's courier, God's angels lay their heads (in worship) before His earth.
خاک آدم چون که شد چالاک حق ** پیش خاکش سر نهند املاک حق
Wherefore (was it), pray, that heaven was rent asunder? Because of one (spiritual) eye that an earthly creature opened.1615
السماء انشقت آخر از چه بود ** از یکی چشمی که خاکی بر گشود
Earth, from its grossness, settles beneath water; (but) see how earth has sped beyond the empyrean!
خاک از دردی نشیند زیر آب ** خاک بین کز عرش بگذشت از شتاب
Know, then, that the subtlety (of water) is not (derived) from the water: ’tis only the gift of the Bounteous Originator.
آن لطافت پس بدان کز آب نیست ** جز عطای مبدع وهاب نیست
If He make air and fire low (in place), and if He let the thorn surpass the rose,
گر کند سفلی هوا و نار را ** ور ز گل او بگذراند خار را
He is the Ruler and (the One who said) God doeth what He willeth: from the very self of pain He raises the remedy.
حاکم است و یفعل الله ما یشاء ** کاو ز عین درد انگیزد دوا
If He make air and fire low (in place), and make (them assume the qualities of) darkness and grossness and heaviness,1620
گر هوا و نار را سفلی کند ** تیرگی و دردی و ثقلی کند
And if He make earth and water high (in place), and make the path of heaven (to be) traversed by foot—
ور زمین و آب را علوی کند ** راه گردون را بپا مطوی کند
Then it has become certain that Thou exaltest whomso Thou wilt: He (God) said to an earthly creature, “Unfold thy wings.”
پس یقین شد که تعز من تشاء ** خاکیی را گفت پرها بر گشا
To the creature of fire He said, “Go, become Iblís: begone under the Seventh Earth with (thy) imposture!
آتشی را گفت رو ابلیس شو ** زیر هفتم خاک با تلبیس شو
O earthly Adam, go thou above (the star) Suhá; O fiery Iblís, go to (the bottom of) the Earth.
آدم خاکی برو تو بر سها ** ای بلیس آتشی رو تا ثری
I am not the four temperaments or the first cause, I am ever remaining in (absolute) control.1625
چار طبع و علت اولی نیام ** در تصرف دایما من باقیام
My action is uncaused and upright (independent): I have (the power of) predetermination, (I have) no cause, O infirm one.
کار من بیعلت است و مستقیم ** هست تقدیرم نه علت ای سقیم
I alter My custom at the time (I choose): at the time (I will) I lay the dust (that rises) in front.
عادت خود را بگردانم به وقت ** این غبار از پیش بنشانم به وقت
I say to the sea, ‘Hark, be full of fire!’ I say to the fire, ‘Go, be a rose-garden!’
بحر را گویم که هین پر نار شو ** گویم آتش را که رو گلزار شو
I say to the mountain, ‘Be light as wool!’ I say to heaven, ‘Be rent asunder before the eye!’
کوه را گویم سبک شو همچو پشم ** چرخ را گویم فرو در پیش چشم
I say, ‘O sun, be joined to the moon!’ I make them both like two black clouds.1630
گویم ای خورشید مقرون شو به ماه ** هر دو را سازم چو دو ابر سیاه
We make dry the fountain of the sun: by Our art We turn into musk the fountain of blood.”
چشمهی خورشید را سازیم خشک ** چشمهی خون را به فن سازیم مشک
Sun and moon (shall be) like two black oxen: God will fasten a yoke upon their necks.
آفتاب و مه چو دو گاو سیاه ** یوغ بر گردن ببنددشان اله
How a philosopher showed disbelief at the recitation of (the text), “if your water shall have sunk into the ground.”
انکار فلسفی بر قرائت إن أصبح ماؤکم غورا
A teacher of Qur’án-recitation was reading from the page of the Book, “(if) your water (shall have) sunk into the ground: (that is, if) I stop the water from (reaching) the spring,
مقریی میخواند از روی کتاب ** ماؤکم غورا ز چشمه بندم آب
And hide the water in the depths, and make the springs dry and a place of drought,
آب را در غورها پنهان کنم ** چشمهها را خشک و خشکستان کنم
Who shall bring the water to the spring again except Me who have no like, the Gracious, the Glorious?”1635
آب را در چشمه کی آرد دگر ** جز من بیمثل با فضل و خطر
A contemptible philosopher and logician was passing beside the school at that moment.
فلسفی منطقی مستهان ** میگذشت از سوی مکتب آن زمان
When he heard the verse (of the Qur’án), he said in disapproval, “We bring the water (back) with a mattock;
چون که بشنید آیت او از ناپسند ** گفت آریم آب را ما با کلند
With strokes of the spade and (with) the sharpness of the axe we bring the water up from below.”