She washed off the clay (soap) from her head and ran, beside herself (with anxiety): she went in pursuit of her (the maid), drawing the chádar (over her head as she ran).
گل فرو شست از سر و بی‌جان دوید ** در پی او رفت و چادر می‌کشید
The former (the maid) ran because of the love in her soul, and the latter (the wife) because of fear. What is fear in comparison with love? (There is) a great difference.
آن ز عشق جان دوید و این ز بیم ** عشق کو و بیم کو فرقی عظیم
The mystic's progress is (an ascension) at every moment to the throne of the (Divine) King; the ascetic's progress is one day's journey every month.2180
سیر عارف هر دمی تا تخت شاه ** سیر زاهد هر مهی یک روزه راه
Although, for the ascetic, one day is of great value, (yet) how should his one day be (equal to) fifty thousand (years)?
گرچه زاهد را بود روزی شگرف ** کی بود یک روز او خمسین الف
The length of every day in the life of the adept is fifty thousand of the years of the world.
قدر هر روزی ز عمر مرد کار ** باشد از سال جهان پنجه هزار
Intellects are excluded from this mystery: if the heart of Imagination burst, let it burst!
عقلها زین سر بود بیرون در ** زهره‌ی وهم ار بدرد گو بدر
In the sight of Love, fear is not (so much as) a single hair: in the law of Love, all things (else) are (offered) as a sacrifice.
ترس مویی نیست اندر پیش عشق ** جمله قربانند اندر کیش عشق
Love is an attribute of God, but fear is an attribute of the servant (of God) who is afflicted by lust and gluttony. [Love is an attribute of God, but fear is an attribute of the servant (of God) who is afflicted by vulva and belly.]2185
عشق وصف ایزدست اما که خوف ** وصف بنده‌ی مبتلای فرج و جوف
Since you have read in the Qur’án (the words) “they love Him” joined in a certain place with (the words) “He loves them,”
چون یحبون بخواندی در نبی ** با یحبوهم قرین در مطلبی
Know, then, that love (mahabbat), and excessive love (‘ishq) too, is an attribute of God: fear is not an attribute of God, O honoured sir.
پس محبت وصف حق دان عشق نیز ** خوف نبود وصف یزدان ای عزیز
What relation exists between the attributes of God and those of a handful of earth? What relation exists between the attributes of him who is originated in time and those of the Holy (Eternal) One?
وصف حق کو وصف مشتی خاک کو ** وصف حادث کو وصف پاک کو
If I should continue to describe Love, a hundred Resurrections would pass, and it (my description would still be) incomplete;
شرح عشق ار من بگویم بر دوام ** صد قیامت بگذرد و آن ناتمام
For there is a limit to the date of the Resurrection, but what limit can there be where the Divine attributes are (concerned)?2190
زانک تاریخ قیامت را حدست ** حد کجا آنجا که وصف ایزدست
Love hath five hundred wings, and every wing (extends) from above the empyrean to beneath the earth.
عشق را پانصد پرست و هر پری ** از فراز عرش تا تحت‌الثری
The timorous ascetic runs on foot; the lovers (of God) fly more quickly than the lightning and the wind.
زاهد با ترس می‌تازد به پا ** عاشقان پران‌تر از برق و هوا
How should those fearful ones overtake Love?—for Love's passion makes the (lofty) heaven its carpet—
کی رسند این خایفان در گرد عشق ** که آسمان را فرش سازد درد عشق
Unless perchance the favours of the (Divine) Light come and say, “Become free from the world and from this wayfaring;
جز مگر آید عنایتهای ضو ** کز جهان و زین روش آزاد شو
Escape from thine own qush and dush, for (only) the royal falcon has found the way to the King.”2195
از قش خود وز دش خود باز ره ** که سوی شه یافت آن شهباز ره
This “qush and dush” is necessity and free-will: the pull of the Beloved (who draws you to Himself) transcends these twain.
این قش و دش هست جبر و اختیار ** از ورای این دو آمد جذب یار
When the wife arrived home, she opened the door: the sound of the door fell on their ears.
چون رسید آن زن به خانه در گشاد ** بانگ در در گوش ایشان در فتاد
The maid jumped up in consternation and disorder; the man jumped up and began to say his prayers.
آن کنیزک جست آشفته ز ساز ** مرد بر جست و در آمد در نماز
The wife saw that the maid was dishevelled and confused and excited and witless and unmanageable.
زن کنیزک را پژولیده بدید ** درهم و آشفته و دنگ و مرید
She saw her husband standing up (and engaged) in the ritual prayer: the wife was made suspicious by (all) that agitation.2200
شوی خود را دید قایم در نماز ** در گمان افتاد زن زان اهتزاز
Periculi nulla ratione habita, mariti laciniam sustulit: testiculos et penem videt semine inquinatos. [She raised (her) husband’s skirt without risk; she saw (his) testicles and penis soiled with sperm.]
شوی را برداشت دامن بی‌خطر ** دید آلوده‌ی منی خصیه و ذکر
Seminis quod reliquum erat e pene stillabat: femur genuque inquinata et spurca evaserant. [Remnants of sperm were dripping from (his) penis; his thighs and knees had become soiled and filthy.]
از ذکر باقی نطفه می‌چکید ** ران و زانو گشت آلوده و پلید
Caput ejus colapho percussit et “O vilissime,” inquit, “num hujusmodi sunt testiculi viri preces sollennes rite facientis? [She slapped at his head and said, “O despicable (one), are these the testicles of a man of prayer?]
بر سرش زد سیلی و گفت ای مهین ** خصیه‌ی مرد نمازی باشد این
Num iste penis cum Dei commemoratione precibusque sollennibus conveniens est? Num femur tale et inguen sordibus plenum. [Is this (soiled) penis worthy of commemoration (of God) and ritual prayer, or these thighs and groin full of filth?]
لایق ذکر و نمازست این ذکر ** وین چنین ران و زهار پر قذر
Deal equitably (answer fairly): is a scroll (a register of actions) full of injustice and wickedness and unbelief and enmity fit (to be placed) in the right hand?2205
نامه‌ی پر ظلم و فسق و کفر و کین ** لایقست انصاف ده اندر یمین
If you ask an infidel, “By whom were this heaven and these creatures and this world created?”
گر بپرسی گبر را کین آسمان ** آفریده‌ی کیست وین خلق و جهان
He will reply that they were created by the Lord to whose Lordship the Creation bears witness.
گوید او کین آفریده‌ی آن خداست ** که آفرینش بر خدایی‌اش گواست
Do his unbelief and great wickedness and wrong-doing fit (properly agree with) such a confession by him?
کفر و فسق و استم بسیار او ** هست لایق با چنین اقرار او
Do those infamous deeds and that vicious conduct go fitly with such a true confession?
هست لایق با چنین اقرار راست ** آن فضیحتها و آن کردار کاست
His actions have given the lie to his words, so that he has become fit for (deserving of) the awful torment.2210
فعل او کرده دروغ آن قول را ** تا شد او لایق عذاب هول را
On the Day of Resurrection every hidden thing will be made manifest: every sinner will be ignominiously exposed by himself.
روز محشر هر نهان پیدا شود ** هم ز خود هر مجرمی رسوا شود
His hands and feet will give evidence and declare his iniquity in the presence of Him whose help is sought.
دست و پا بدهد گواهی با بیان ** بر فساد او به پیش مستعان
His hand will say, “I have stolen such and such”; his lip will say, “I have asked such and such questions”;
دست گوید من چنین دزدیده‌ام ** لب بگوید من چنین پرسیده‌ام
His foot will say, “I have gone to (enjoy) things desired”; his pudendum will say, “I have committed fornication.” [His foot will say, “I have gone to (enjoy) things desired”; his private parts will say, “I have committed fornication.”]
پای گوید من شدستم تا منی ** فرج گوید من بکردستم زنی
His eye will say, “I have cast amorous glances at things forbidden”; his ear will say, “I have gathered evil words.”2215
Therefore he is a lie from head to foot, for even his own members give him the lie,
پس دروغ آمد ز سر تا پای خویش ** که دروغش کرد هم اعضای خویش
Just as, in (the case of) the specious prayers (performed by the ascetic), their fine appearance was proved to be false testimonio testiculi. [Just as, in (the case of) the specious prayers (performed by the ascetic), their fine appearance was proved to be false by the testimony of the (soiled) testicles.]
آنچنان که در نماز با فروغ ** از گواهی خصیه شد زرقش دروغ
Act, then, in such wise that the action itself, without (your) tongue (uttering a word), will be (equivalent to) saying “I testify” and (to making) the most explicit declaration,
پس چنان کن فعل که آن خود بی‌زبان ** باشد اشهد گفتن و عین بیان
So that your whole body, limb by limb, O son, will have said “I testify” as regards both good and ill.
تا همه تن عضو عضوت ای پسر ** گفته باشد اشهد اندر نفع و ضر
The slave's walking behind his master is a testimony (equivalent to saying), “I am subject to authority and this man is my lord.”2220
رفتن بنده پی خواجه گواست ** که منم محکوم و این مولای ماست
If you have blackened the scroll (record) of your life, repent of the deeds you did formerly.
گر سیه کردی تو نامه‌ی عمر خویش ** توبه کن زانها که کردستی تو پیش
Though your life has (almost) passed, this (present) moment is its root: water it with repentance if it lacks moisture.
عمر اگر بگذشت بیخش این دمست ** آب توبه‌ش ده اگر او بی‌نمست
Give the Living Water to the root of your life, in order that the tree of your life may become verdant.
بیخ عمرت را بده آب حیات ** تا درخت عمر گردد با نبات
By this (Water) all past (sins) are made good: by this (Water) last year's poison is made (sweet) as sugar.
God hath changed your evil deeds (to good), in order that what has preceded may become wholly (acts of) piety.2225
سیاتت را مبدل کرد حق ** تا همه طاعت شود آن ما سبق
O master, cleave bravely to a repentance (like that) of Nasúh: strive earnestly both with body and spirit.
خواجه بر توبه‌ی نصوحی خوش به تن ** کوششی کن هم به جان و هم به تن
Hear from me the description of this repentance of Nasúh: (if) you have believed (in it before), (yet now) believe afresh.
شرح این توبه‌ی نصوح از من شنو ** بگرویدستی و لیک از نو گرو
Story explaining the repentance of Nasúh. As milk that flows from the teat never returns to the teat, so he who has repented like Nasúh will never think of that sin in the way of desire; nay, his loathing will increase continually, and that loathing is a proof that he has experienced the delight of being accepted (as a sincere penitent), and that the old lust has ceased to give delight, and that the former (delight) has established itself in the place of the latter, as it has been said (in verse): “Nothing breaks off (one) love except another love: why don't you take a friend (who is) fairer than he?” And when his (the penitent's) heart desires to sin again, it is a sign that he has not experienced the delight of acceptance, and that the delight of acceptance has not superseded the delight of sin, and that he has not (yet) become (like the righteous of whom God saith), “We will surely dispose him to ease,” but that the (sinful) delight (spoken) of (in the text), “We will surely dispose him to hardship,” is still remaining in him.
حکایت در بیان توبه‌ی نصوح کی چنانک شیر از پستان بیرون آید باز در پستان نرود آنک توبه نصوحی کرد هرگز از آن گناه یاد نکند به طریق رغبت بلک هر دم نفرتش افزون باشد و آن نفرت دلیل آن بود کی لذت قبول یافت آن شهوت اول بی‌لذت شد این به جای آن نشست نبرد عشق را جز عشق دیگر چرا یاری نجویی زو نکوتر وانک دلش باز بدان گناه رغبت می‌کند علامت آنست کی لذت قبول نیافته است و لذت قبول به جای آن لذت گناه ننشسته است سنیسره للیسری نشده است لذت و نیسره للعسری باقیست بر وی