لشکر آرد او پگه تا حول نیل ** تا زند بر موسی و قومش سبیل
He (Pharaoh) leads his army betimes to the neighbourhood of the Nile in order to waylay Moses and his people;
آمنی امت موسی شود ** او به تحت‌الارض و هامون در رود
(But) it only serves to ensure the safety of the followers of Moses, (while) he (Pharaoh) goes under the earth and the plain (of sand).
گر به مصر اندر بدی او نامدی ** وهم از سبطی کجا زایل شدی
If he (Moses) had stayed in Egypt, he (Pharaoh) would not have marched (against him): how, (then), would the Israelites have been relieved of dread?
آمد و در سبط افکند او گداز ** که بدانک امن در خوفست راز
He marched and caused the Israelites to be consumed (with terror); for (you must) know that safety is concealed in danger.
آن بود لطف خفی کو را صمد ** نار بنماید خود آن نوری بود 4360
The hidden grace consists in this, that the Lord shows unto him (the recipient of grace) a (terrible) fire, but it is really a (gracious) light.
نیست مخفی مزد دادن در تقی ** ساحران را اجر بین بعد از خطا
There is nothing mysterious in (God's) rewarding piety, (but) look at the reward bestowed on the magicians (of Pharaoh) after their sin!
نیست مخفی وصل اندر پرورش ** ساحران را وصل داد او در برش
There is nothing mysterious in the favour shown (by God) while cherishing (His lovers), (but) He bestowed His favour on the magicians in the amputation (of their hands and feet).
نیست مخفی سیر با پای روا ** ساحران را سیر بین در قطع پا
There is nothing mysterious in journeying with feet that move, but look at the journey of the magicians when their feet had been cut off!
عارفان زانند دایم آمنون ** که گذر کردند از دریای خون
The knowers of God are safe for ever because they have passed through a sea of blood.
امنشان از عین خوف آمد پدید ** لاجرم باشند هر دم در مزید 4365
Safety appeared to them from the very midst of terror; consequently they are always in a state of increase (of safety).
امن دیدی گشته در خوفی خفی ** خوف بین هم در امیدی ای حفی
You have seen that safety is concealed in a (state of) fear (danger): O excellent man, observe also that fear (danger) is (lurking) in a (state of) hope.
آن امیر از مکر بر عیسی تند ** عیسی اندر خانه رو پنهان کند
A certain Amír cunningly shadows Jesus: Jesus hides himself in the house.
اندر آید تا شود او تاجدار ** خود ز شبه عیسی آید تاجدار
He (the Amír) enters in order that he may (seize him and) wear the crown (of sovereignty): because of his likeness to Jesus he himself becomes the crown of the gibbet.
هی می‌آویزید من عیسی نیم ** من امیرم بر جهودان خوش‌پیم
(He cries out), “Oh, do not hang me: I am not Jesus, I am the Amír, I am well-disposed to the Jews.”
زوترش بردار آویزید کو ** عیسی است از دست ما تخلیط‌جو 4370
“Hang him on the gibbet,” (cry the Jews), “with all speed, for he is Jesus: (he is) seeking to escape from our hands by personating another.”
چند لشکر می‌رود تا بر خورد ** برگ او فی گردد و بر سر خورد
How often does an army march (hoping) to enjoy the fruits (of victory): its equipment becomes spoil (for the enemy), and it is overthrown.
چند بازرگان رود بر بوی سود ** عید پندارد بسوزد همچو عود
How often does a merchant go (from home) in hope of gain: he thinks it will be a feast ('íd), but he is consumed like aloeswood ('úd).
چند در عالم بود برعکس این ** زهر پندارد بود آن انگبین
How often in the world does it happen contrariwise to this: (for example) one fancies (something to be bitter as) poison when it is (really sweet as) honey.
بس سپه بنهاده دل بر مرگ خویش ** روشنیها و ظفر آید به پیش
Often, (when) soldiers have made up their minds to die, the splendours (of triumph) and victory appear.
ابرهه با پیل بهر ذل بیت ** آمده تا افکند حی را چو میت 4375
Abraha came with the elephant to dishonour the House (of Allah), that he might throw down the living (and leave them lying) as though dead,
تا حریم کعبه را ویران کند ** جمله را زان جای سرگردان کند
And destroy the holy Ka‘ba and cause all (the inhabitants) to wander forth from that place,
تا همه زوار گرد او تنند ** کعبه‌ی او را همه قبله کنند
In order that all the pilgrims might gather round him and might all turn in worship to his Ka‘ba,
وز عرب کینه کشد اندر گزند ** که چرا در کعبه‌ام آتش زنند
And that he might take vengeance on the Arabs for the injury (inflicted by them), for “why,” said he, “should they set my Ka‘ba on fire?”
عین سعیش عزت کعبه شده ** موجب اعزاز آن بیت آمده
His efforts only turned to glory for the Ka‘ba: they caused the (holy) House to be glorified.
مکیان را عز یکی بد صد شده ** تا قیامت عزشان ممتد شده 4380
(Formerly) the glory of the Meccans had been one: (now) it became a hundred: their glory was now extending to the Resurrection.