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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!
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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),
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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).
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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.
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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).
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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.”
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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.”
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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.
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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).
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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.
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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.
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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.
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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)
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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!
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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.
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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.
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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).
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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.
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پادشاهی را خدا کشتی کند ** تا به حرص خویش بر صفها زند
- God makes a king to be (as) an ark (for his subjects), to the end that he, (impelled) by selfishness, may assault the ranks (of his enemies).
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قصد شه آن نه که خلق آمن شوند ** قصدش آنک ملک گردد پایبند
- The king's aim is not that the people should become safe; his aim is that his kingdom should become (like) a fetter (on his foot).
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آن خراسی میدود قصدش خلاص ** تا بیابد او ز زخم آن دم مناص 2195
- The ass that turns the mill is running along: its aim is (to obtain) release, so that it may gain refuge from blows at that moment.
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قصد او آن نه که آبی بر کشد ** یاکه کنجد را بدان روغن کند
- Its aim is not to draw some water or thereby (by turning the mill) to make sesame into oil.
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گاو بشتابد ز بیم زخم سخت ** نه برای بردن گردون و رخت
- The ox hurries for fear of (receiving) hard blows, not for the purpose of taking the cart and baggage (to their destination);
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لیک دادش حق چنین خوف وجع ** تا مصالح حاصل آید در تبع
- But God put such fear of pain in him, to the end that good results might be achieved in consequence (of his fear).
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همچنان هر کاسبی اندر دکان ** بهر خود کوشد نه اصلاح جهان
- Similarly, every shopkeeper works for himself, not for the improvement of the world.
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هر یکی بر درد جوید مرهمی ** در تبع قایم شده زین عالمی 2200
- Every one seeks a plaster for his pain, and in consequence of this a whole world is set in order.