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
Do not be secure till you behold the Light of Religion, for the hidden fire will one day become manifest.
تا نبینی نور دین آمن مباش ** کاتش پنهان شود یک روز فاش
Deem the Light to be a water, and cleave to the water withal: when you have the water, be not afraid of the fire.3485
نور آبی دان و هم در آب چفس ** چونک داری آب از آتش مترس
The water will extinguish the fire, because the fire by its nature burns up its (the water's) progeny and children.
آب آتش را کشد کتش بخو ** می‌بسوزد نسل و فرزندان او
Go, for a while, to those water-birds, that they may lead you to the Water of Life.
سوی آن مرغابیان رو روز چند ** تا ترا در آب حیوانی کشند
The land-bird and the water-bird have the same body (outward appearance), but they are (really) opposites: they are (like) water and oil.
مرغ خاکی مرغ آبی هم‌تنند ** لیک ضدانند آب و روغنند
Each (of them) is devoted to its own origin; have a care (in discriminating between them): they resemble each other (externally),
هر یکی مر اصل خود را بنده‌اند ** احتیاطی کن بهم ماننده‌اند
Just as both (Satanic) suggestion and Divine inspiration are intelligible, and yet there is a (great) difference (between them).3490
همچنانک وسوسه و وحی الست ** هر دو معقولند لیکن فرق هست
Both (these) brokers in the market of Conscience extol their wares, O prince.
هر دو دلالان بازار ضمیر ** رختها را می‌ستایند ای امیر
If you are a spiritual money-changer, one who recognises thought, distinguish the real nature of the two thoughts which resemble slave-dealers (commending the slaves they hope to sell);
گر تو صراف دلی فکرت شناس ** فرق کن سر دو فکر چون نخاس
And if from (your own) opinion you do not know (the true nature of) these two thoughts, say, “No deception!” and be not in a hurry and do not push forward.
ور ندانی این دو فکرت از گمان ** لا خلابه گوی و مشتاب و مران
The means of preventing one's self from being swindled in sale and purchase.
حیله دفع مغبون شدن در بیع و شرا
A certain friend said to the Prophet, “I am always being swindled in commerce.
آن یکی یاری پیمبر را بگفت ** که منم در بیعها با غبن جفت
The deceit of every one who sells or buys is like magic and leads me off the track.”3495
مکر هر کس کو فروشد یا خرد ** همچو سحرست و ز راهم می‌برد
He (the Prophet) said, “When thou art afraid of being duped in a commercial transaction, stipulate (that thou shalt have) for thyself three days (in which) to choose,
گفت در بیعی که ترسی از غرار ** شرط کن سه روز خود را اختیار
For deliberation is assuredly from the Merciful (God); thy haste is from the accursed Devil.”
که تانی هست از رحمان یقین ** هست تعجیلت ز شیطان لعین
When you throw a morsel of bread to a dog, he (first) smells, then he eats, O careful one.
پیش سگ چون لقمه نان افکنی ** بو کند آنگه خورد ای معتنی
He smells with the nose, we too (who are endowed) with wisdom smell it (the object submitted to us) with the purified intelligence.
او ببینی بو کند ما با خرد ** هم ببوییمش به عقل منتقد
This earth and the (heavenly) spheres were brought into existence by God with deliberation (extending) to six days;3500
با تانی گشت موجود از خدا ** تابه شش روز این زمین و چرخها
Otherwise, He was able—“Be, and it is”—to bring forth a hundred earths and heavens (from non-existence).
ورنه قادر بود کو کن فیکون ** صد زمین و چرخ آوردی برون
Little by little till forty years (of age) that Potentate makes the human being a complete man,
آدمی را اندک اندک آن همام ** تا چهل سالش کند مرد تمام
Although He was able in a single moment to set flying (raise up) fifty persons from non-existence.
گرچه قادر بود کاندر یک نفس ** از عدم پران کند پنجاه کس
Jesus by means of one prayer was able to make the dead spring up (to life) without delay:
عیسی قادر بود کو از یک دعا ** بی توقف بر جهاند مرده را
Is the Creator of Jesus unable, without delay, to bring (full-grown) men in manifold succession (into existence)?3505
خالق عیسی بنتواند که او ** بی توقف مردم آرد تو بتو
This deliberation is for the purpose of teaching you that you must seek (God) slowly without (any) break.
این تانی از پی تعلیم تست ** که طلب آهسته باید بی سکست
A little rivulet which is moving continually does not become defiled or grow fetid.
جو یکی کوچک که دایم می‌رود ** نه نجس گردد نه گنده می‌شود
From this deliberation are born felicity and joy: this deliberation is the egg, fortune is like the birds (hatched from the egg).
زین تانی زاید اقبال و سرور ** این تانی بیضه دولت چون طیور
How should the bird resemble the egg, O obstinate one, though it is produced from the egg?
مرغ کی ماند به بیضه‌ای عنید ** گرچه از بیضه همی آید پدید
Wait till your limbs, like eggs, hatch birds ultimately (at the Resurrection)!3510
باش تا اجزای تو چون بیضه‌ها ** مرغها زایند اندر انتها
Though the serpent's egg resembles the sparrow's egg in (outward) likeness, the distance (between them) is far.
بیضه‌ی مار ارچه ماند در شبه ** بیضه گنجشک را دورست ره
Again, though the seed of the quince resembles the seed of the apple, recognise the differences, O honoured (sir).
دانه‌ی آبی به دانه سیب نیز ** گرچه ماند فرقها دان ای عزیز
Leaves are of the same colour to look at, (but) fruits, every one, are of a diverse sort.
برگها هم‌رنگ باشد در نظر ** میوه‌ها هر یک بود نوعی دگر
The leaves, (namely) the bodies, are similar, but every soul lives with a (different) produce (which it yields).
برگهای جسمها ماننده‌اند ** لیک هر جانی بریعی زنده‌اند
In the bazaar the people go (about their business) all alike, (but) one is in glee and another sorrowful.3515
خلق در بازار یکسان می‌روند ** آن یکی در ذوق و دیگر دردمند
Even so in death: we go all alike, (but) half of us are losers and (the other) half are (fortunate as) emperors.
همچنان در مرگ یکسان می‌رویم ** نیم در خسران و نیمی خسرویم
How Bilál, may God be well-pleased with him, died rejoicing.
وفات یافتن بلال رضی الله عنه با شادی
When Bilál from weakness became (thin) as the new-moon, the hue of death fell upon Bilál's face.
چون بلال از ضعف شد همچون هلال ** رنگ مرگ افتاد بر روی بلال
His wife saw him (in this state) and cried, “Oh, sorrow!” Then Bilál said to her, “Nay, nay! (Say), ‘Oh, joy!’
جفت او دیدش بگفتا وا حرب ** پس بلالش گفت نه نه وا طرب
Until now I have been in sorrow from living: how shouldst thou know how delightful death is, and what it is (in reality)?”
تا کنون اندر حرب بودم ز زیست ** تو چه دانی مرگ چون عیشست و چیست
He was saying this, and at the very moment of saying it his countenance was blooming with narcissi, rose-leaves, and red anemones.3520
این همی گفت و رخش در عین گفت ** نرگس و گلبرگ و لاله می‌شکفت
The glow of his face and his eye full of radiance were giving testimony to (the truth of) his words.
تاب رو و چشم پر انوار او ** می گواهی داد بر گفتار او
Every black-hearted one was regarding him as black (and despising him); (but) why is the man (pupil) of the eye black?
هر سیه دل می سیه دیدی ورا ** مردم دیده سیاه آمد چرا
The man (spiritually) blind is black-faced, (but) the Man of the (inward) eye (the Seer) is the mirror for the Moon.
مردم نادیده باشد رو سیاه ** مردم دیده بود مرآت ماه
Who in the world, indeed, sees the man of your (inward) eye except the Man of piercing sight?
خود کی بیند مردم دیده‌ی ترا ** در جهان جز مردم دیده‌فزا
Since none but the Man of the eye beheld it, who, then, but he attained to (knowledge of) its (essential) colour?3525
چون به غیر مردم دیده‌ش ندید ** پس به غیر او کی در رنگش رسید