هم نکر سازید بر قارون ز کین ** در حلیمی این زمین پوشید کین
Moreover He appointed a discerning servant for (the destruction of) Qárún (Korah): He endued the graciousness of the Earth with enmity,
تا حلیمی زمین شد جمله قهر ** برد قارون را و گنجش را به قعر
So that the graciousness of the Earth turned entirely to wrath, and she bore Qárún and his treasure down to the abyss.
لقمه‌ای را که ستون این تنست ** دفع تیغ جوع نان چون جوشنست 2170
In the case of the food that is a pillar (support) for this body, bread is like a breastplate to repel the sword of hunger;
چونک حق قهری نهد در نان تو ** چون خناق آن نان بگیرد در گلو
(Yet) when God puts a (motive of) wrath into your bread, that bread will stick in your gullet (and choke you) like a quinsy.
این لباسی که ز سرما شد مجیر ** حق دهد او را مزاج زمهریر
This garment that protects you from the cold—God gives it the temperature of intense frost,
تا شود بر تنت این جبه‌ی شگرف ** سرد هم‌چون یخ گزنده هم‌چو برف
So that this greatcoat on your body becomes cold as ice and biting as snow.
تا گریزی از وشق هم از حریر ** زو پناه آری به سوی زمهریر
(This He does) in order that you may flee from the fox-fur and silk and take refuge from them with the intense cold.
تو دو قله نیستی یک قله‌ای ** غافل از قصه‌ی عذاب ظله‌ای 2175
You are not the (statutory) two qullas (ewers), you are (only) one ewer: you have forgotten the (Divine) chastisement inflicted by an overshadowing cloud.
امر حق آمد به شهرستان و ده ** خانه و دیوار را سایه مده
In town and village, to (every) house and wall came the command of God, “Give no shade!
مانع باران مباش و آفتاب ** تا بدان مرسل شدند امت شتاب
Do not ward off the rain and the (heat of the) sun!” so that the people went in haste to that Apostle (Shu‘ayb),
که بمردیم اغلب ای مهتر امان ** باقیش از دفتر تفسیر خوان
Crying, “We are dead for the most part: mercy, O Prince!” Read the rest of it in the book of commentary (on the Qur’án).
چون عصا را مار کرد آن چست‌دست ** گر ترا عقلیست آن نکته بس است
Since that deft-handed One made the rod (of Moses) a serpent, that instance is enough if you have any intelligence.
تو نظر داری ولیک امعانش نیست ** چشمه‌ی افسرده است و کرده ایست 2180
You possess (the faculty of) consideration, but it does not go deep (into the subject): it is a frozen spring and has stopped (flowing).
زین همی گوید نگارنده‌ی فکر ** که بکن ای بنده امعان نظر
Hence the (Divine) Artist who depicts thoughts is saying, “Consider deeply, O (My) servant.”
آن نمی‌خواهد که آهن کوب سرد ** لیک ای پولاد بر داود گرد
He does not mean (to say), “Beat cold iron,” but (what He means is) “O (thou who art hard as) steel, devote thyself to David.”
تن بمردت سوی اسرافیل ران ** دل فسردت رو به خورشید روان
If your body is dead, resort to Isráfíl; if your heart is frozen, repair to the sun of the Spirit.
در خیال از بس که گشتی مکتسی ** نک بسوفسطایی بدظن رسی
Inasmuch as you have wrapped yourself in the garment of phantasy, lo, you will (soon) reach (the position of) the evil-minded sophist (sceptic).
او خود از لب خرد معزول بود ** شد ز حس محروم و معزول از وجود 2185
Verily he was dispossessed of the kernel (which is) Reason: he was dispossessed of (true) perception and deprived of (immediate) experience.
هین سخن‌خا نوبت لب‌خایی است ** گر بگویی خلق را رسوایی است
Hark, O mouther, ’tis the hour for mumbling: if thou speak (clearly) to the people, ’tis a shameful exposure.
چیست امعان چشمه را کردن روان ** چون ز تن جان رست گویندش روان
What is (the meaning of) im‘án? (It means) causing the spring to flow: when the spirit (ján) has escaped from the body, they call it rawán.
آن حکیمی را که جان از بند تن ** باز رست و شد روان اندر چمن
The philosopher whose spirit was delivered from the bondage of the body and began to wander (rawán) in the garden (of Reality)
دو لقب را او برین هر دو نهاد ** بهر فرق ای آفرین بر جانش باد
Bestowed two (different) titles on these two (spirits) in order to distinguish (the one from the other). Oh, may his spirit be blest!
در بیان آنک بر فرمان رود ** گر گلی را خار خواهد آن شود 2190
(Now hear a story) showing that if he who walks according to the (Divine) command wishes a rose to become a thorn, it will become that.
معجزه‌ی هود علیه السلام در تخلص مومنان امت به وقت نزول باد
The evidentiary miracle of Húd, on whom be peace, in the deliverance of the true believers of the community at the moment when the Wind descended.
مومنان از دست باد ضایره ** جمله بنشستند اندر دایره
All the true believers, (seeking refuge) from the violence of the pernicious Wind, seated themselves in the circle (drawn by Húd).
یاد طوفان بود و کشتی لطف هو ** بس چنین کشتی و طوفان دارد او
The Wind was (like) the Flood, and His (God's) grace was the ship (Ark): He hath many such arks and floods.