He (Ayáz) replied, “I know that this is thy gift; otherwise I am (nothing except) those rustic shoon and that sheepskin jacket.”
گفت من دانم عطای تست این ** ورنه من آن چارقم و آن پوستین
Hence the Prophet expounded this (matter), (when he said), “Whoso knoweth himself knoweth God.”
بهر آن پیغامبر این را شرح ساخت ** هر که خود بشناخت یزدان را شناخت
The seed (from which you were conceived) is your shoon, and your blood is the sheepskin jacket: (all) the rest, O master, is His gift.2115
چارقت نطفه‌ست و خونت پوستین ** باقی ای خواجه عطای اوست این
He hath given it to you in order that you may seek more: do not say, “He has only this amount (to give).”
بهر آن دادست تا جویی دگر ** تو مگو که نیستش جز این قدر
The gardener shows a number of apples, to the end that you may know the trees and produce of the orchard.
زان نماید چند سیب آن باغبان ** تا بدانی نخل و دخل بوستان
He (the wheat-merchant) gives the purchaser a handful of wheat, in order that he may know (the quality of) the wheat in the granary.
کف گندم زان دهد خریار را ** تا بداند گندم انبار را
The teacher explains a nice point in order that you may recognise that his knowledge exceeds (those limits);
نکته‌ای زان شرح گوید اوستاد ** تا شناسی علم او را مستزاد
And if you say, “This is all (the knowledge) he has,” he will cast you far (from him) as sticks and straws (are cast) from the beard.2120
ور بگویی خود همینش بود و بس ** دورت اندازد چنانک از ریش خس
“Now come, O Ayáz, and deal justice: lay the foundation of a rare justice in the world.
ای ایاز اکنون بیا و داده ده ** داد نادر در جهان بنیاد نه
Those who have sinned against thee deserve to be killed, but in hope (of escaping death) they are attending (waiting upon) thy pardon and forbearance,
مجرمانت مستحق کشتن‌اند ** وز طمع بر عفو و حلمت می‌تنند
To see whether mercy will prevail or wrath, whether the water of Kawthar will prevail or the flames (of Hell).”
تا که رحمت غالب آید یا غضب ** آب کوثر غالب آید یا لهب
From the (ancient) Covenant of Alast (until now) both (these) boughs, (namely) forbearance and anger, are in existence for the purpose of carrying men (up to God).
از پی مردم‌ربایی هر دو هست ** شاخ حلم و خشم از عهد الست
Hence the perspicuous word Alast is (a case of) negation and affirmation joined in one word,2125
بهر این لفظ الست مستبین ** نفی و اثباتست در لفظی قرین
Because this (Alast) is an affirmative question, but (nevertheless) the word laysa is buried in it.
زانک استفهام اثباتیست این ** لیک در وی لفظ لیس شد قرین
Leave off, and let this exposition remain incomplete: do not lay the bowl for the elect on the table of the vulgar.
ترک کن تا ماند این تقریر خام ** کاسه‌ی خاصان منه بر خوان عام
(’Tis) a wrath and a mercy like the zephyr (sabá) and the plague (wabá): the former is (like) the iron-attracting (magnet) and the latter (like) the straw attracting (amber).
قهر و لطفی چون صبا و چون وبا ** آن یکی آهن‌ربا وین که‌ربا
The truth draws the righteous to righteousness; the false class (of things) draws the false (the wicked).
می‌کشد حق راستان را تا رشد ** قسم باطل باطلان را می‌کشد
(If) the belly be sweet, it draws sweets (to itself); (if) the belly be bilious (acid), it draws vinegar (to itself).2130
معده حلوایی بود حلوا کشد ** معده صفرایی بود سرکا کشد
A burning (hot) carpet takes away coldness from one who sits (on it); a frozen (cold) carpet consumes (his) heat.
فرش سوزان سردی از جالس برد ** فرش افسرده حرارت را خورد
(When) you see a friend, mercy is aroused in you; (when) you see an enemy, violence is aroused in you.
دوست بینی از تو رحمت می‌جهد ** خصم بینی از تو سطوت می‌جهد
“O Ayáz, finish this affair quickly, for expectation is a sort of vengeance.”
ای ایاز این کار را زوتر گزار ** زانک نوعی انتقامست انتظار
How the King bade Ayáz make haste, saying, “Give judgement and bring the matter to decision immediately, and do not keep them waiting or say, ‘We shall meet after some days,’ for expectation is the red death”; and how Ayáz answered the King.
تعجیل فرمودن پادشاه ایاز را کی زود این حکم را به فیصل رسان و منتظر مدار و ایام بیننا مگو کی الانتظار موت الاحمر و جواب گفتن ایاز شاه را
He said, “O King, the command belongs entirely to thee: when the sun is there, the star is naughted.
گفت ای شه جملگی فرمان تراست ** با وجود آفتاب اختر فناست
Who is Venus or Mercury or a meteor that they should come forth in the presence of the sun?2135
زهره کی بود یا عطارد یا شهاب ** کو برون آید به پیش آفتاب
If I had omitted (to look at) the cloak and sheepskin, how should I have sown such seeds of blame?
گر ز دلق و پوستین بگذشتمی ** کی چنین تخم ملامت کشتمی
What was the (use of) putting a lock on the door of the chamber amidst a hundred envious persons addicted to false imagination?
قفل کردن بر در حجره چه بود ** در میان صد خیالیی حسود
Every one of them, having put his hand into the river-water, seeks (to find there) a dry sod.
دست در کرده درون آب جو ** هر یکی زیشان کلوخ خشک‌جو
How, then, should there be a dry sod in the river? How should a fish become disobedient to the sea?
پس کلوخ خشک در جو کی بود ** ماهیی با آب عاصی کی شود
They impute iniquity to poor me, before whom loyalty (itself) is ashamed.”2140
بر من مسکین جفا دارند ظن ** که وفا را شرم می‌آید ز من
Were it not for the trouble caused by a person unfamiliar (with my meaning), I would have spoken a few words concerning loyalty;
گر نبودی زحمت نامحرمی ** چند حرفی از وفا واگفتمی
(But) since a world (multitude of people) is seeking (to raise) doubt and difficulty, we will let the discourse run beyond the skin.
چون جهانی شبهت و اشکال‌جوست ** حرف می‌رانیم ما بیرون پوست
If you break your (material) self, you will become a kernel and will hear the tale of a goodly kernel.
گر تو خود را بشکنی مغزی شوی ** داستان مغز نغزی بشنوی
The voices of walnuts are in their skins (shells): where, indeed, is any voice in the kernel and the oil?
جوز را در پوستها آوازهاست ** مغز و روغن را خود آوازی کجاست
It (the kernel) has a voice, (but one that is) not suited to the (bodily) ear: its voice is hidden in the ear of ecstasy.2145
دارد آوازی نه اندر خورد گوش ** هست آوازش نهان در گوش نوش
Were it not for the sweetness of a kernel's voice, who would listen to the rattling voice of a walnut-shell?
گرنه خوش‌آوازی مغزی بود ** ژغژغ آواز قشری کی شنود
You endure the rattling of it (only) in order that you may silently come into touch with a kernel.
ژغژغ آن زان تحمل می‌کنی ** تا که خاموشانه بر مغزی زنی
Be without lip and without ear for a while, and then, like the lip, be the companion of honey.
چند گاهی بی‌لب و بی‌گوش شو ** وانگهان چون لب حریف نوش شو
How long have you been uttering poetry and prose and (proclaiming) mysteries! O master, try the experiment and, for one day, be dumb!
چند گفتی نظم و نثر و راز فاش ** خواجه یک روز امتحان کن گنگ باش
Story in confirmation of the saying, “We have tried speech and talk all this time: (now) for a while let us. try self-restraint and silence.”
حکایت در تقریر این سخن کی چندین گاه گفت ذکر را آزمودیم مدتی صبر و خاموشی را بیازماییم
How long have you been cooking (things) sour and acid and (like the fruit of) the white tamarisk? For this one time make an experiment and cook sweets.2150
چند پختی تلخ و تیز و شورگز ** این یکی بار امتحان شیرین بپز
On waking at the Resurrection, there is put into the hands of a (wicked) man the scroll of his sins: (it will be) black,
آن یکی را در قیامت ز انتباه ** در کف آید نامه‌ی عصیان سیاه
Headed with black, as letters of mourning; the body and margin of the scroll completely filled with (his) sins—
سرسیه چون نامه‌های تعزیه ** پر معاصی متن نامه و حاشیه
The whole (of it) wickedness and sin from end to end, full of infidelity, like the land of war.
جمله فسق و معصیت بد یک سری ** هم‌چو دارالحرب پر از کافری
Such a foul and noxious scroll does not come into the right hand; it comes into the left hand.
آنچنان نامه‌ی پلید پر وبال ** در یمین ناید درآید در شمال
Here also (in this world) regard your scroll (the record of your actions), (and consider) whether it fits the left hand or the right.2155
خود همین‌جا نامه‌ی خود را ببین ** دست چپ را شاید آن یا در یمین
In the (bootmaker's) shop, can you know before trying (them) on that the left boot or shoe belongs to the left (foot)?
موزه‌ی چپ کفش چپ هم در دکان ** آن چپ دانیش پیش از امتحان
When you are not “right,” know that you are “left”; the cries of a lion and an ape are distinct (from one another).
چون نباشی راست می‌دان که چپی ** هست پیدا نعره‌ی شیر و کپی
He (God) who makes the rose lovely and sweet-scented—His bounty makes every “left” to be “right.”
آنک گل را شاهد و خوش‌بو کند ** هر چپی را راست فضل او کند
He bestows “rightness” on every one belonging to the “left” He bestows a(fresh) running water on the (salt) sea.
هر شمالی را یمینی او دهد ** بحر را ماء معینی او دهد
If you are “left,” be “right” (in perfect harmony) with His Lordship, that you may see His mercies prevail (over His wrath).2160
گر چپی با حضرت او راست باش ** تا ببینی دست‌برد لطفهاش
Do you think it allowable that this vile scroll (of yours) should pass from the left hand and come into the right?
تو روا داری که این نامه‌ی مهین ** بگذرد از چپ در آید در یمین
How indeed should a scroll like this, which is full of iniquity and injury, be fit (to place) in the right hand?
این چنین نامه که پرظلم و جفاست ** کی بود خود درخور اندر دست راست
Explaining the case of a person who makes a statement when his behaviour is not consistent with that statement and profession, like the infidels (of whom God hath said): “and if thou ask them who created the heavens and the earth they will surely say, ‘Allah.’” How is the worship of a stone idol and the sacrifice of life and wealth for its sake appropriate to a soul which knows that the creator of heaven and earth and (all) created beings is a God, all-hearing, all-seeing, omnipresent, all-observing, all dominating, jealous, etc.?
در بیان کسی کی سخنی گوید کی حال او مناسب آن سخن و آن دعوی نباشد چنان که کفره و لن سالتهم من خلق السموات والارض لیقولن الله خدمت بت سنگین کردن و جان و زر فدای او کردن چه مناسب باشد با جانی کی داند کی خالق سموات و ارض و خلایق الهیست سمیعی بصیری حاضری مراقبی مستولی غیوری الی آخره