That one in whose eyes death is destruction—he takes hold of (clings to) the (Divine) command, “Do not cast (yourselves into destruction)”;
آنک مردن پیش چشمش تهلکه‌ست ** امر لا تلقوا بگیرد او به دست
And that one to whom death is the opening of the gate—for him in the (Divine) Allocution (the Qur’án) there is (the command), “Vie ye with each other in hastening.”3435
و آنک مردن پیش او شد فتح باب ** سارعوا آید مرورا در خطاب
Beware, O ye who regard death! Surpass one another (in dread of death)! Quick, O ye who regard the Resurrection! Vie ye with each other in hastening!
الحذر ای مرگ‌بینان بارعوا ** العجل ای حشربینان سارعوا
Welcome, O ye who regard the (Divine) grace! Rejoice! Woe (to you), O ye who regard the (Divine) wrath! Be sorrowful!
الصلا ای لطف‌بینان افرحوا ** البلا ای قهربینان اترحوا
Whosoever deems it (death) to be (lovely as) Joseph gives up his soul in ransom for it; whosoever deems it to be (like) the wolf turns back from (the path of) right guidance.
هر که یوسف دید جان کردش فدی ** هر که گرگش دید برگشت از هدی
Every one's death is of the same quality as himself, my lad: to the enemy (of God) an enemy, and to the friend (of God) a friend.
مرگ هر یک ای پسر همرنگ اوست ** پیش دشمن دشمن و بر دوست دوست
In the eyes of the Turcoman the mirror hath a fair colour; similarly in the eyes of the Ethiopian the mirror is (dark as) an Ethiopian.3440
پیش ترک آیینه را خوش رنگیست ** پیش زنگی آینه هم زنگیست
Your fear of death in fleeing (from it) is (really) your fear of yourself. Take heed, O (dear) soul!
آنک می‌ترسی ز مرگ اندر فرار ** آن ز خود ترسانی ای جان هوش دار
’Tis your (own) ugly face, not the visage of Death: your spirit is like the tree, and death (is like) the leaf.
روی زشت تست نه رخسار مرگ ** جان تو همچون درخت و مرگ برگ
It has grown from you, whether it is good or evil: every hidden thought of yours, foul or fair, is (born) from yourself.
از تو رستست ار نکویست ار بدست ** ناخوش و خوش هر ضمیرت از خودست
If you are wounded by a thorn, you yourself have sown; and if you are (clad) in satin and silk, you yourself have spun.
گر بخاری خسته‌ای خود کشته‌ای ** ور حریر و قزدری خود رشته‌ای
Know that the act is not of the same complexion as the requital: the service is nowise of the same complexion as the payment given (in return for it).3445
دانک نبود فعل همرنگ جزا ** هیچ خدمت نیست همرنگ عطا
The labourers' wage does not resemble the work, inasmuch as the latter is the accident, while the former is the substance and permanent.
مزد مزدوران نمی‌ماند بکار ** کان عرض وین جوهرست و پایدار
The former is wholly hardship and effort and sweat, while the latter is wholly silver and gold and trays (of food).
آن همه سختی و زورست و عرق ** وین همه سیمست و زرست و طبق
If suspicion fall upon you from some quarter, (the reason is that) the person whom you wronged has invoked (God) against you in an affliction (which you have brought upon him).
گر ترا آید ز جایی تهمتی ** کرد مظلومت دعا در محنتی
You say, “I am free (from guilt): I have not laid suspicion on any one.”
تو همی‌گویی که من آزاده‌ام ** بر کسی من تهمتی ننهاده‌ام
(No; but) you have committed another form of sin; you sowed the seed: how should the seed resemble the fruit?3450
تو گناهی کرده‌ای شکل دگر ** دانه کشتی دانه کی ماند به بر
He (the celibate) committed adultery, and the penalty was a hundred blows with the stick. “When,” says he, “did I strike any one with wood?”
او زنا کرد و جزا صد چوب بود ** گوید او من کی زدم کس را بعود
Was not this infliction the penalty for that adultery? How should the stick resemble adultery (committed) in secret?
نه جزای آن زنا بود این بلا ** چوب کی ماند زنا را در خلا
How should the serpent resemble the rod, O Kalím (Moses)? How should the pain resemble the remedy, O doctor?
مار کی ماند عصا را ای کلیم ** درد کی ماند دوا را ای حکیم
When you, instead of (casting down) the rod, semen ejecisti (in uterum), that (semen) became (eventually) a fine (human) figure. [When you, instead of (casting down) the rod, ejaculate seminal fluid (into a uterus), that (semen) became (eventually) a fine (human) figure.]
تو به جای آن عصا آب منی ** چون بیفکندی شد آن شخص سنی
That semen of yours became a friend (to you) or (like) a (noxious) serpent: why (then) is this astonishment at the rod (of Moses) on your part?3455
یار شد یا مار شد آن آب تو ** زان عصا چونست این اعجاب تو
Does the semen at all resemble that child? Does the sugar-cane at all resemble the candy?
هیچ ماند آب آن فرزند را ** هیچ ماند نیشکر مر قند را
When a man has sown a prostration (in prayer) or a genuflexion, in yonder world his prostration becomes Paradise.
چون سجودی یا رکوعی مرد کشت ** شد در آن عالم سجود او بهشت
When praise of God has flown from his mouth, the Lord of the daybreak fashions it into a bird of Paradise.
چونک پرید از دهانش حمد حق ** مرغ جنت ساختش رب الفلق
Your praise and glorification does not resemble the bird, though the bird's semen is (naught but) wind and air.
حمد و تسبیحت نماند مرغ را ** گرچه نطفه‌ی مرغ بادست و هوا
When altruism and almsgiving have grown up (proceeded) from your hand, (the act of) this (generous) hand becomes on yonder side (in the world hereafter) date-palms and (fresh) herbage.3460
چون ز دستت رست ایثار و زکات ** گشت این دست آن طرف نخل و نبات
The water (semen), (namely) your renunciation, became a river of water in Paradise; your love and affection (for God) is a river of milk in Paradise.
آب صبرت جوی آب خلد شد ** جوی شیر خلد مهر تست و ود
Delight in devotion became a river of honey; behold your (spiritual) intoxication and longing as a river of wine.
ذوق طاعت گشت جوی انگبین ** مستی و شوق تو جوی خمر بین
These causes did not resemble those effects: none knows how He (God) installed it (the effect) in the place of that (cause).
این سببها آن اثرها را نماند ** کس نداند چونش جای آن نشاند
Since these causes were (obedient) to your command, the four rivers (of Paradise) likewise showed obedience to you.
این سببها چون به فرمان تو بود ** چار جو هم مر ترا فرمان نمود
You make them flow in whatever direction you wish: (even) as that quality (of disposition) was (in this world), such do you make it (the effect) to be (in the next world),3465
هر طرف خواهی روانش می‌کنی ** آن صفت چون بد چنانش می‌کنی
As (for example) your semen, which is at your command— the progeny thereof are ready to (obey) your command.
چون منی تو که در فرمان تست ** نسل آن در امر تو آیند چست
Your young son runs (obediently) at your command, saying, “I am the part of thee which thou didst deposit (in my mother's womb).”
می‌دود بر امر تو فرزند نو ** که منم جزوت که کردی‌اش گرو
That (praiseworthy) quality was (obedient) to your command in this world: likewise (in the next world) those rivers flow at your command.
آن صفت در امر تو بود این جهان ** هم در امر تست آن جوها روان
Those trees (of Paradise) are obedient to you, because those trees are (made) fruitful by your (good) qualities.
آن درختان مر ترا فرمان‌برند ** کان درختان از صفاتت با برند
Since these qualities are (obedient) to your command here, so your recompense is at your command there.3470
چون به امر تست اینجا این صفات ** پس در امر تست آنجا آن جزات
When blows proceeded from your hand against the victim of injustice, they became a tree (in Hell): the Zaqqúm grew from them.
چون ز دستت زخم بر مظلوم رست ** آن درختی گشت ازو زقوم رست
When in anger you threw fire into (people's) hearts, you became the source of Hell-fire.
چون ز خشم آتش تو در دلها زدی ** مایه‌ی نار جهنم آمدی
Since here (in this world) your fire was burning mankind, that which was born of it was kindling men (in Hell).
آتشت اینجا چو آدم سوز بود ** آنچ از وی زاد مرد افروز بود
Your fire (of anger) makes an attack on the people (here): the fire that sprang from it rushes against the people (there).
آتش تو قصد مردم می‌کند ** نار کز وی زاد بر مردم زند
Your words resembling snakes and scorpions have become snakes and scorpions and are seizing your tail (assailing you from behind).3475
آن سخنهای چو مار و کزدمت ** مار و کزدم گشت و می‌گیرد دمت
You kept the friends (of God) waiting: (hence) you will be kept waiting at the Resurrection.
اولیا را داشتی در انتظار ** انتظار رستخیزت گشت یار
Your promise, “To-morrow” and “the day after to-morrow,” has become your waiting on the Day of Congregation: alas for you!
وعده‌ی فردا و پس‌فردای تو ** انتظار حشرت آمد وای تو
You will remain waiting on that long Day, (engaged) in rendering an account (of your actions) and (standing) in the soul-consuming sun,
منتظر مانی در آن روز دراز ** در حساب و آفتاب جان‌گداز
Because you were wont to keep Heaven waiting and sow the seed of “I will go on the Way to-morrow.”
کسمان را منتظر می‌داشتی ** تخم فردا ره روم می‌کاشتی
Your anger is the seed of Hell-fire: take heed, extinguish this Hell of yours, for this is a trap.3480
خشم تو تخم سعیر دوزخست ** هین بکش این دوزخت را کین فخست
The extinction of this fire is not (to be effected) save by the Light: “thy light hath put out our fire, we are the grateful.”
کشتن این نار نبود جز به نور ** نورک اطفا نارنا نحن الشکور
If you are devoid of the Light and do an act of clemency, ’tis evil: your fire (of anger) is (still) alive and is (still lurking) in the embers.
گر تو بی نوری کنی حلمی بدست ** آتشت زنده‌ست و در خاکسترست
Beware! That (clemency) is (mere) ostentation and masking (the truth): nothing will extinguish the fire (of anger) except the Light of Religion.
آن تکلف باشد و روپوش هین ** نار را نکشد به غیر نور دین