The bough and its blossom do not resemble the seed: how should semen resemble the body of man?
شاخ و اشکوفه نماند دانه را ** نطفه کی ماند تن مردانه را
The matter (of which anything is composed) does not resemble the product: when did the seed (ever) resemble the tree (that sprang from it)?
نیست مانندا هیولا با اثر ** دانه کی ماننده آمد با شجر
Semen is (the product) of bread, (but) how should it be like bread? Man is (the product) of semen, (but) how should he be like it?3980
نطفه از نانست کی باشد چو نان ** مردم از نطفه‌ست کی باشد چنان
The Jinní is (created) from fire, (but) how should he resemble fire? The cloud is (produced) from vapour, but it is not like vapour.
جنی از نارست کی ماند به نار ** از بخارست ابر و نبود چون بخار
Jesus was produced from the breath of Gabriel, (but) when was he (ever) like him in form or comparable (to him in that respect)?
از دم جبریل عیسی شد پدید ** کی به صورت هم‌چو او بد یا ندید
Adam is (made) of earth, (but) how should he resemble earth? No grape resembles the vine.
آدم از خاکست کی ماند به خاک ** هیچ انگوری نمی‌ماند به تاک
How should robbery look like the foot of the gallows? How should piety be like the everlasting abode (Paradise)?
کی بود دزدی به شکل پایدار ** کی بود طاعت چو خلد پایدار
No origin resembles its product; therefore thou canst not know the origin of (thy) pain and headache.3985
هیچ اصلی نیست مانند اثر ** پس ندانی اصل رنج و درد سر
But this punishment is not without an origin: how should God inflict pain without any sin (having been committed)?
لیک بی‌اصلی نباشدت این جزا ** بی‌گناهی کی برنجاند خدا
That which is the origin and bringer-on of that (painful) thing—if it (the painful thing) does not resemble it, still it is (produced) from it.
آنچ اصلست و کشنده‌ی آن شی است ** گر نمی‌ماند بوی هم از وی است
Know, then, that thy pain is the result of some lapse (and that) this woe with which thou art stricken arises from some lust.
پس بدان رنجت نتیجه‌ی زلتیست ** آفت این ضربتت از شهوتیست
If thou canst not discern that sin by means of consideration, at once make humble entreaty and seek pardon (from God).
گر ندانی آن گنه را ز اعتبار ** زود زاری کن طلب کن اغتفار
Prostrate thyself a hundred times and keep saying, “O God, this pain is nothing but my due and desert.3990
سجده کن صد بار می‌گوی ای خدا ** نیست این غم غیر درخورد و سزا
O Thou who art transcendent in holiness and free from (all) injustice and oppression, how shouldst Thou inflict grief and pain upon the soul when it has not sinned?
ای تو سبحان پاک از ظلم و ستم ** کی دهی بی‌جرم جان را درد و غم
I do not know my sin definitely, but (I know that) there must be a sin (to account) for the anguish.
من معین می‌ندانم جرم را ** لیک هم جرمی بباید گرم را
Since Thou hast concealed the cause from my consideration, do Thou always keep my sin concealed (from others);
چون بپوشیدی سبب را ز اعتبار ** دایما آن جرم را پوشیده دار
For it would be retribution to disclose my sin, so that my thievery (rascality) should be made manifest by punishment.”
که جزا اظهار جرم من بود ** کز سیاست دزدیم ظاهر شود
How the monarch, on being acquainted with that act of treachery, resolved to conceal and pardon it and give her (the slave-girl) to him (the captain), and recognised that the tribulation was a punishment inflicted on him and was (the result of) his attempt (to obtain the slave-girl) and the wrong which he had done to the lord of Mawsil; for “and whoso doeth evil, it is against himself” and “lo, thy Lord is on the watch”; and how he feared that, if he should avenge himself, the vengeance would recoil on his own head, as this injustice and greed (of his) had (already) recoiled upon him.
عزم کردن شاه چون واقف شد بر آن خیانت کی بپوشاند و عفو کند و او را به او دهد و دانست کی آن فتنه جزای او بود و قصد او بود و ظلم او بر صاحب موصل کی و من اساء فعلیها و ان ربک لبالمرصاد و ترسیدن کی اگر انتقام کشد آن انتقام هم بر سر او آید چنانک این ظلم و طمع بر سرش آمد
The monarch came to himself. He asked pardon (of God) and confessed his sin and lapse and persistence (in wrong-doing).3995
شاه با خود آمد استغفار کرد ** یاد جرم و زلت و اصرار کرد
He said to himself, “The retribution for what I did to certain persons has reached (overtaken) my soul.
گفت با خود آنچ کردم با کسان ** شد جزای آن به جان من رسان
From (pride of) power I made an attempt on the concubine of another: that (injustice) recoiled upon me and I fell into the pit (which I had dug).
قصد جفت دیگران کردم ز جاه ** بر من آمد آن و افتادم به چاه
I knocked at the door of another person's house: consequently he knocked at the door of my house.”
من در خانه‌ی کسی دیگر زدم ** او در خانه‌ی مرا زد لاجرم
Whoever seeks to commit adultery with (other) people's wives, know that he is a pimp to his own wife;
هر که با اهل کسان شد فسق‌جو ** اهل خود را دان که قوادست او
For that (adultery) is requited by the like, since the retribution for an evil act is an act like unto it.4000
زانک مثل آن جزای آن شود ** چون جزای سیه مثلش بود
Inasmuch as you have made a cord and pulled one like it towards yourself, you are a wittol and worse.
چون سبب کردی کشیدی سوی خویش ** مثل آن را پس تو دیوثی و بیش
“I took the king of Mawsil's concubine from him by force, (so) she was soon taken by force from me too.
غصب کردم از شه موصل کنیز ** غصب کردند از من او را زود نیز
My treacherous deeds made a traitor of him who was my trusted friend and servant.
او کامین من بد و لالای من ** خاینش کرد آن خیانتهای من
’Tis no time to inflict punishment (for the injury) and avenge myself: I prepared the disaster with my own hand.
نیست وقت کین‌گزاری و انتقام ** من به دست خویش کردم کار خام
If I wreak vengeance on the Amír and the woman, that trespass also will come (recoil) on my head,4005
گر کشم کینه بر آن میر و حرم ** آن تعدی هم بیاید بر سرم
Just as this (other) one has (already) come (upon me) in retribution: I have tried Him (God), I will not try Him again.
هم‌چنانک این یک بیامد در جزا ** آزمودم باز نزمایم ورا
The grief of the lord of Mawsil has broken my neck: I dare not wound this other man as well.
درد صاحب موصلم گردن شکست ** من نیارم این دگر را نیز خست
God hath given us information concerning retribution: He hath said, ‘If ye repeat it (the offence), We shall repeat it (the punishment).’
داد حق‌مان از مکافات آگهی ** گفت ان عدتم به عدنا به
Since in this case it is useless to commit excess (to transgress further), nothing but patience and mercy is praiseworthy.
چون فزونی کردن اینجا سود نیست ** غیر صبر و مرحمت محمود نیست
O our Lord, verily we have done wrong, a fault has occurred: perform an act of mercy, O Thou whose mercifulnesses are mighty!4010
Since I wish to give this girl to some person, ’tis most fitting (that I should give her) to thee, O dear friend;
چون کسی را داد خواهم این کنیز ** پس ترا اولیترست این ای عزیز
For thou didst hazard thy life for the sake of (obtaining) her: it would not be fair to give her to any one but thee.”
که تو جانبازی نمودی بهر او ** خوش نباشد دادن آن جز به تو
He gave her in marriage and handed her over to him: he crushed anger and cupidity to atoms.
عقد کردش با امیر او را سپرد ** کرد خشم و حرص را او خرد و مرد
Explaining that the words “We have apportioned” mean that He (God) bestows on one the lust and (physical) strength of asses and on another the intelligence and (spiritual) strength of the prophets and the angels. “To turn the head away from sensual desire is (a mark of) nobility; to abandon sensual desire is (a mark of) the (spiritual) strength that belongs to prophethood.” “The seeds that are not sown in lust—their fruit only appears at the Resurrection.”
بیان آنک نحن قسمنا کی یکی را شهوت و قوت خران دهد و یکی را کیاست و قوت انبیا و فرشتگان بخشد سر ز هوا تافتن از سروریست ترک هوا قوت پیغامبریست تخمهایی کی شهوتی نبود بر آن جز قیامتی نبود
If he (the Caliph) was deficient in the masculinity of asses, (yet) he possessed the manliness of the prophets.4025
گر بدش سستی نری خران ** بود او را مردی پیغامبران
It is (true) manliness and the nature of prophethood to abandon anger and lust and greed.
ترک خشم و شهوت و حرص‌آوری ** هست مردی و رگ پیغامبری
Let the masculinity of the ass be lacking in his nature, (what of that?): God calls him the great Beylerbey.