Know that the complainant is bad-tempered, forasmuch as he speaks ill of that bad-tempered person,
این شکایت‌گر بدان که بدخو است ** که مر آن بدخوی را او بدگو است
Because he (alone) is good-tempered who is quietly forbearing towards the bad-tempered and ill-natured.
زانک خوش‌خو آن بود کو در خمول ** باشد از بدخو و بدطبعان حمول
But in (the case of) the Shaykh, the complaint is (made) by the command of God; it is not (made) in consequence of anger and contentiousness and vain desire.775
لیک در شیخ آن گله ز آمر خداست ** نه پی خشم و ممارات و هواست
It is not a complaint, it is spiritual correction, like the complaints made by the prophets.
آن شکایت نیست هست اصلاح جان ** چون شکایت کردن پیغامبران
Know that the intolerance of the prophets is by command (of God); otherwise, their clemency is exceedingly tolerant of evil.
ناحمولی انبیا از امر دان ** ورنه حمالست بد را حلمشان
They mortified their (carnal) nature in toleration of evil; if there be intolerance (on their part), it is Divine.
طبع را کشتند در حمل بدی ** ناحمولی گر بود هست ایزدی
O Solomon (of the age), amidst the crows and falcons be thou (a manifestation of) the clemency of God: sort with (adapt thyself to) all the birds.
ای سلیمان در میان زاغ و باز ** حلم حق شو با همه مرغان بساز
Oh, two hundred (like) Bilqís are abased before thy clemency, for (thou sayest in the words of the Prophet), “(O God), guide my people, verily they know not.”780
ای دو صد بلقیس حلمت را زبون ** که اهد قومی انهم لا یعلمون
How Solomon, on whom be peace, sent a threatening message to Bilqís, saying, "Do not think to persist in polytheism and do not make delay."
تهدید فرستادن سلیمان علیه‌السلام پیش بلقیس کی اصرار میندیش بر شرک و تاخیر مکن
“Hark, Bilqís, come! Else, it will be bad (for thee): thy army will become thine enemy and will revolt.
هین بیا بلقیس ورنه بد شود ** لشکرت خصمت شود مرتد شود
Thy chamberlain will destroy thy door: thy soul with (all) its soul will act as an enemy towards thee.”
پرده‌دار تو درت را بر کند ** جان تو با تو به جان خصمی کند
All the atoms of earth and heaven are God’s army, (as you will find out) on putting it to the test.
جمله ذرات زمین و آسمان ** لشکر حق‌اند گاه امتحان
You have seen what the wind did to the people of ‘Ád, you have seen what the water did at the Deluge;
باد را دیدی که با عادان چه کرد ** آب را دیدی که در طوفان چه کرد
How that vengeful Sea dashed on Pharaoh, and how this Earth behaved to Qárún (Korah);785
آنچ بر فرعون زد آن بحر کین ** وآنچ با قارون نمودست این زمین
And what those bábíl (swifts) did to the Elephant, and how the gnat devoured the skull of Nimrod;
وآنچ آن بابیل با آن پیل کرد ** وآنچ پشه کله‌ی نمرود خورد
And how a David hurled with his hand a stone (which) became six hundred pieces and shattered an army.
The substance is that which subsists in itself; the accident is that which has become a derivative of it (of the substance).
جوهر آن باشد که قایم با خودست ** آن عرض باشد که فرع او شدست
If you are born of Adam, sit like him and behold all his progeny in yourself
گر تو آدم‌زاده‌ای چون او نشین ** جمله ذریات را در خود ببین
What is in the jar that is not (also) in the river? What is in the house that is not (also) in the city?810
چیست اندر خم که اندر نهر نیست ** چیست اندر خانه که اندر شهر نیست
This world is the jar, and the heart (spirit) is like the river; this world is the chamber, and the heart is the wonderful city.
این جهان خمست و دل چون جوی آب ** این جهان حجره‌ست و دل شهر عجاب
How Solomon, on whom be peace, explained (to Bilqís), saying, "My labour in (bringing about) thy (conversion to the) Faith is purely for God’s sake: I have not one atom of self-interest, either as regards thy person or thy beauty or thy kingdom. Thou thyself wilt see (this) when the eye of thy spirit is opened by the light of God."
پیدا کردن سلیمان علیه‌السلام کی مرا خالصا لامر الله جهدست در ایمان تو یک ذره غرضی نیست مرا نه در نفس تو و حسن تو و نه در ملک تو خود بینی چون چشم جان باز شود به نورالله
“Hark, come, for I am a Messenger (Prophet) sent to call (the people to God): like Death, I am the slayer of lust, I am not given to lust.
هین بیا که من رسولم دعوتی ** چون اجل شهوت‌کشم نه شهوتی
And if there be lust (in me), I am the ruler of (my) lust: lam not captive to lust for the face of an idol.
ور بود شهوت امیر شهوتم ** نه اسیر شهوت روی بتم
My deepest nature is a breaker of idols, like (Abraham) the Friend of God and all the prophets.
بت‌شکن بودست اصل اصل ما ** چون خلیل حق و جمله انبیا
O slave, if I enter the idol-temple, the idol will prostrate itself, not I, in adoration.”815
گر در آییم ای رهی در بتکده ** بت سجود آرد نه ما در معبده
(Both) Ahmad (Mohammed) and Bú Jahl went into the idol- temple; (but) there is a great difference between this going and that going.
احمد و بوجهل در بتخانه رفت ** زین شدن تا آن شدن فرقیست زفت
This one (Mohammed) enters, the idols lay down their heads before him; that one (Bú Jahl) enters and lays down his head (before the idols), like the peoples (of old).
این در آید سر نهند او را بتان ** آن در آید سر نهد چون امتان
This world, (which is) associated with lust, is an idol-temple: it is a nest (abode) for the prophets and the infidels (alike),
این جهان شهوتی بتخانه‌ایست ** انبیا و کافران را لانه‌ایست
But lust is the slave of holy men: gold does not burn (in the fire), because it is sterling coin from the mine.
لیک شهوت بنده‌ی پاکان بود ** زر نسوزد زانک نقد کان بود
The infidels are alloy, while the holy men are as (pure) gold: both these (classes of) persons are within this crucible.820
کافران قلب‌اند و پاکان هم‌چو زر ** اندرین بوته درند این دو نفر
When the alloy came (into the crucible), it became black at once; (when) the gold came in, its goldenness was made manifest.
قلب چون آمد سیه شد در زمان ** زر در آمد شد زری او عیان
The gold gladly cast (itself with) hands and feet into the crucible: its vein (original nature) laughs in the face of the fire.
دست و پا انداخت زر در بوته خوش ** در رخ آتش همی خندد رگش