Grant unto the soul—for it is bent (crooked)—to stand upright (to persevere with rectitude) in the work wherein it ought to be stable.
اندر آن کاری که ثابت بودنیست ** قایمی ده نفس را که منثنیست
Bestow patience upon them and heavy balance-scales: deliver them from the guile of impostors;
صبرشان بخش و کفه‌ی میزان گران ** وا رهانشان از فن صورتگران
And redeem them from envy, O Gracious One, lest from envy they be devils accursed.1200
وز حسودی بازشان خر ای کریم ** تا نباشند از حسد دیو رجیم
How do the vulgar burn with envy for the fleeting happiness of riches and (pleasures of) the body!
در نعیم فانی مال و جسد ** چون همی‌سوزند عامه از حسد
Behold the kings, how they lead armies (to battle) and slay their own kinsmen because of envy.
پادشاهان بین که لشکر می‌کشند ** از حسد خویشان خود را می‌کشند
The lovers of filthy dolls (darlings) have sought each other's blood and life.
عاشقان لعبتان پر قذر ** کرده قصد خون و جان همدگر
Read Wís and Rámín and Khusraw and Shírín: (you will see) what those fools did because of envy.
ویس و رامین خسرو و شیرین بخوان ** که چه کردند از حسد آن ابلهان
(You will see) that the lover perished and the beloved too: they are naught and their passion also is naught.1205
که فنا شد عاشق و معشوق نیز ** هم نه چیزند و هواشان هم نه چیز
Holy is the God who brings non-existence into collision with itself and makes non-existence to be in love with non-existence.
پاک الهی که عدم بر هم زند ** مر عدم را بر عدم عاشق کند
Envies arise in the heart that is no (real) heart: thus doth Being subject not being to compulsion.
در دل نه‌دل حسدها سر کند ** نیست را هست این چنین مضطر کند
These women, who are kinder than all (other creatures)—(even amongst them) two fellow-wives devour each other from envy,
این زنانی کز همه مشفق‌تراند ** از حسد دو ضره خود را می‌خورند
So that (you may judge) in what degree of envy are the men who indeed are stony-hearted.
تا که مردانی که خود سنگین‌دلند ** از حسد تا در کدامین منزلند
If the Law had not exercised a gracious spell (over them), every one would have torn the body of his rival to pieces.1210
گر نکردی شرع افسونی لطیف ** بر دریدی هر کسی جسم حریف
The Law makes a plan for repelling evil: it puts the demon into the bottle of (legal) proof—
شرع بهر دفع شر رایی زند ** دیو را در شیشه‌ی حجت کند
Witness and oath and shrinking (from the oath)—till (at last) the insolent demon goes into the bottle (prison).
از گواه و از یمین و از نکول ** تا به شیشه در رود دیو فضول
(The Law is) like the balance whereby the two adversaries are surely united in contentment, (whether) in jest or earnest.
مثل میزانی که خشنودی دو ضد ** جمع می‌آید یقین در هزل و جد
Know for sure that the Law is like the measure and scales by means of which the litigants are saved from wrangling and enmity.
شرع چون کیله و ترازو دان یقین ** که بدو خصمان رهند از جنگ و کین
If there be no pair of scales, how shall the litigant escape from disputing when he suspects fraud and deceit?1215
گر ترازو نبود آن خصم از جدال ** کی رهد از وهم حیف و احتیال
(If), then, there is all this jealousy and litigation and injustice in respect of this foul faithless carcase,
پس درین مردار زشت بی‌وفا ** این همه رشکست و خصمست و جفا
How, then, must it be when genies and men become envious in respect of that fortune and felicity (hereafter)?
پس در اقبال و دولت چون بود ** چون شود جنی و انسی در حسد
Truly those devils are envious of old: never for a moment do they cease from waylaying;
آن شیاطین خود حسود کهنه‌اند ** یک زمان از ره‌زنی خالی نه‌اند
And the sons of Adam who have sown (the seed of) disobedience—they too have become devils from enviousness.
وآن بنی آدم که عصیان کشته‌اند ** از حسودی نیز شیطان گشته‌اند
Read in the Qur’án how by Divine transformation the devils of mankind have become homogeneous with the Devil.1220
از نبی برخوان که شیطانان انس ** گشته‌اند از مسخ حق با دیو جنس
When the Devil fails to tempt (any one), he seeks aid from these human (devils).
دیو چون عاجز شود در افتتان ** استعانت جوید او زین انسیان
Saying, ‘Ye are my friends: (perform) an act of friendship towards me; ye are on my side: (perform) an act of partiality.’
که شما یارید با ما یاریی ** جانب مایید جانب داریی
If they waylay any one in the world, both kinds of devils come off rejoicing;
گر کسی را ره زنند اندر جهان ** هر دو گون شیطان بر آید شادمان
And if any one has saved his soul and become eminent in religion, those two jealous (parties) keep up lamentation.
ور کسی جان برد و شد در دین بلند ** نوحه می‌دارند آن دو رشک‌مند
Both gnash their teeth in envy at any one upon whom the (spiritual) Teacher has bestowed wisdom.”1225
هر دو می‌خایند دندان حسد ** بر کسی که داد ادیب او را خرد
How the king asked the man who claimed to be a prophet, saying, “The person who is a true Messenger (of God) and becomes established (as such)—what has he to give to any one, or what gifts will people obtain by consorting with him and serving him, except the counsel which he utters with his tongue?”
پرسیدن آن پادشاه از آن مدعی نبوت کی آنک رسول راستین باشد و ثابت شود با او چه باشد کی کسی را بخشد یا به صحبت و خدمت او چه بخشش یابند غیر نصیحت به زبان کی می‌گوید
The king questioned him, saying, “After all, what is inspiration, or what has he got who is a prophet?”
شاه پرسیدش که باری وحی چیست ** یا چه حاصل دارد آن کس کو نبیست
He replied, “What is there indeed that he has not got, or what fortune is left whereunto he has not attained?
گفت خود آن چیست کش حاصل نشد ** یا چه دولت ماند کو واصل نشد
I will suppose (for argument's sake) that this prophetic inspiration is not a treasurer (of Divine Revelations); still, it is not inferior to the inspiration in the heart of the bee.
گیرم این وحی نبی گنجور نیست ** هم کم از وحی دل زنبور نیست
Since (the words) God hath inspired the bee have come (in the Qur’án), the dwelling-place of its (the bee's) inspiration has been filled with sweets.
چونک او حی الرب الی النحل آمدست ** خانه‌ی وحیش پر از حلوا شدست
Through the light of the inspiration of God the Almighty and Glorious, it filled the world with wax and honey.1230
او به نور وحی حق عزوجل ** کرد عالم را پر از شمع و عسل
This one who is (the object of) We have honored the sons of Adam (and) is ever going upward––how should his inspiration be inferior to (that of) the bee?"
این که کرمناست و بالا می‌رود ** وحیش از زنبور کمتر کی بود
Have not you read (the words) We have given thee Kawthar? Why, then, are you dry and why have you remained thirsty?
نه تو اعطیناک کوثر خوانده‌ای ** پس چرا خشکی و تشنه مانده‌ای
Or perchance you are (like) Pharaoh, and for you Kawthar, like the Nile, has turned to blood and (become) impure, O sick man.
یا مگر فرعونی و کوثر چو نیل ** بر تو خون گشتست و ناخوش ای علیل
Repent, renounce every enemy (of God) who hath not the water of Kawthar in his cup.
توبه کن بیزار شو از هر عدو ** کو ندارد آب کوثر در کدو
Whomsoever you see flushed (with joy) by Kawthar, he hath the nature of Mohammed: consort with him,1235
هر کرا دیدی ز کوثر سرخ‌رو ** او محمدخوست با او گیر خو
That at the Reckoning you may become (one of those who) love for God's sake; for with him are apples from the tree of Ahmad (Mohammed).
تا احب لله آیی در حساب ** کز درخت احمدی با اوست سیب
Whomsoever you see with lips unmoistened by Kawthar, always deem him an enemy like death and fever,
هر کرا دیدی ز کوثر خشک لب ** دشمنش می‌دار هم‌چون مرگ و تب
Though ’tis your father or your mother; for in truth he is a drinker of your blood.
گر چه بابای توست و مام تو ** کو حقیقت هست خون‌آشام تو
Learn these ways of acting from the Friend of God (Abraham), who first renounced his father,
از خلیل حق بیاموز این سیر ** که شد او بیزار اول از پدر
That in the presence of God you may become (one of those who) hate for God's sake, lest the jealousy of (Divine) Love take offence at you.1240
تا که ابغض لله آیی پیش حق ** تا نگیرد بر تو رشک عشق دق
Until you recite “(There is) not (any god)” and “except Allah,” you will not find the plain track of this Way.
تا نخوانی لا و الا الله را ** در نیابی منهج این راه را
Story of the lover who was recounting to his beloved his acts of service and loyalty and the long nights (during which) their sides heave up from their beds and the long days of want and parching thirst; and he was saying, “I know not any service besides these: if there is any other service (to be done), direct me, for I submit to whatever thou mayst command, whether to enter the fire, like Khalíl (Abraham), on whom be peace, or fall into the mouth of the leviathan of the sea, like Jonah, on whom be peace, or be killed seventy times, like Jirjís (St George), on whom be peace, or be made blind by weeping, like Shu‘ayb, on whom be peace; and the loyalty and self-sacrifice of the prophets cannot be reckoned”; and how the beloved answered him.
داستان آن عاشق کی با معشوق خود برمی‌شمرد خدمتها و وفاهای خود را و شبهای دراز تتجافی جنوبهم عن المضاجع را و بی‌نوایی و جگر تشنگی روزهای دراز را و می‌گفت کی من جزین خدمت نمی‌دانم اگر خدمت دیگر هست مرا ارشاد کن کی هر چه فرمایی منقادم اگر در آتش رفتن است چون خلیل علیه‌السلام و اگر در دهان نهنگ دریا فتادنست چون یونس علیه‌السلام و اگر هفتاد بار کشته شدن است چون جرجیس علیه‌السلام و اگر از گریه نابینا شدن است چون شعیب علیه‌السلام و وفا و جانبازی انبیا را علیهم‌السلام شمار نیست و جواب گفتن معشوق او را
A certain lover in the presence of his beloved was recounting his services and works,
آن یکی عاشق به پیش یار خود ** می‌شمرد از خدمت و از کار خود
Saying, “For thy sake I did such and such, in this war I suffered (wounds from) arrows and spears.
کز برای تو چنین کردم چنان ** تیرها خوردم درین رزم و سنان
Wealth is gone and strength is gone and fame is gone: on account of my love for thee many a misfortune has befallen me.
مال رفت و زور رفت و نام رفت ** بر من از عشقت بسی ناکام رفت
No dawn found me asleep or laughing; no eve found me with capital and means.”1245
هیچ صبحم خفته یا خندان نیافت ** هیچ شامم با سر و سامان نیافت
What he had tasted of bitters and dregs he was recounting to her in detail, point by point,
آنچ او نوشیده بود از تلخ و درد ** او به تفصیلش یکایک می‌شمرد
Not for the sake of reproach; nay, he was displaying a hundred testimonies of the trueness of his love.
نه از برای منتی بل می‌نمود ** بر درستی محبت صد شهود