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  • در زمان ابری برآمد ز امر مر ** سیل آمد گشت آن اطراف پر
  • Forthwith, by the bitter command (of God), a cloud arose; (then) came the torrent: the countryside was filled (with the flood).

  • رو به شهر آورد سیل بس مهیب ** اهل شهر افغان‌کنان جمله رعیب
  • The exceedingly frightful torrent set its face towards the town: the townsfolk (were) making loud lamentation, all (were) terrified.

  • گفت پیغامبر که وقت امتحان ** آمد اکنون تا گمارد گردد عیان 2790
  • The Prophet said, “Now the time is come for the test, in order that opinion may become ocular vision.”

  • هر امیری نیزه‌ی خود در فکند ** تا شود در امتحان آن سیل‌بند
  • Each Amír flung his lance (into the flood), that in the test it might become a barrier against the torrent.

  • پس قضیب انداخت در وی مصطفی ** آن قضیب معجز فرمان روا
  • Then Mustafá (Mohammed) cast his wand upon it—that sovereign wand that reduced (his foes) to helplessness.

  • نیزه‌ها را هم‌چو خاشاکی ربود ** آب تیز سیل پرجوش عنود
  • The rapid water of the boiling tameless torrent swept away the lances like a bit of straw.

  • نیزه‌ها گم گشت جمله و آن قضیب ** بر سر آب ایستاده چون رقیب
  • All the lances disappeared, while that wand stood on the surface of the water like a sentry.

  • ز اهتمام آن قضیب آن سیل زفت ** روبگردانید و آن سیلاب رفت 2795
  • From anxious regard for that wand the mighty torrent turned its face away, and the flood-water departed.

  • چون بدیدند از وی آن امر عظیم ** پس مقر گشتند آن میران ز بیم
  • When they beheld that great matter wrought by him, those Amírs, (overcome) by dread, confessed—

  • جز سه کس که حقد ایشان چیره بود ** ساحرش گفتند و کاهی از جحود
  • Save three persons, whose rancour was prevailing: they, from disbelief, called him a magician and soothsayer.

  • ملک بر بسته چنان باشد ضعیف ** ملک بر رسته چنین باشد شریف
  • The kingship that has been tied on (artificially) is weak like that; the kingship that has grown up (naturally) is august like this.

  • نیزه‌ها را گر ندیدی با قضیب ** نامشان بین نام او بین این نجیب
  • If thou didst not see the lances together with the wand, (yet) consider the names of them (the Amírs) and consider the name of him (Mohammed), O noble one!

  • نامشان را سیل تیز مرگ برد ** نام او و دولت تیزش نمرد 2800
  • Their names the rapid torrent of death has borne away; his name and his puissant fortune are not dead.

  • پنج نوبت می‌زنندش بر دوام ** هم‌چنین هر روز تا روز قیام
  • For him the drum is always beaten five times (daily): on this wise every day till the Day of Resurrection.

  • گر ترا عقلست کردم لطفها ** ور خری آورده‌ام خر را عصا
  • “If thou hast intelligence, (thou wilt see that) I have done kindnesses; and if thou art an ass, I have brought the rod for the ass.

  • آنچنان زین آخرت بیرون کنم ** کز عصا گوش و سرت پر خون کنم
  • I will turn thee out of this stable in such wise that I will make thy ears and head bloody with (blows of) the rod.

  • اندرین آخر خران و مردمان ** می‌نیابند از جفای تو امان
  • In this stable asses and men are getting no quarter from thy oppression.

  • نک عصا آورده‌ام بهر ادب ** هر خری را کو نباشد مستحب 2805
  • Lo, I have brought the rod, for correction's sake, for every ass that is not approved.

  • اژدهایی می‌شود در قهر تو ** که اژدهایی گشته‌ای در فعل و خو
  • It will become a dragon in subduing thee, for thou hast become a dragon in (thy) deeds and disposition.

  • اژدهای کوهیی تو بی‌امان ** لیک بنگر اژدهای آسمان
  • Thou art a mountain-dragon without mercy; but look at the dragon of Heaven!

  • این عصا از دوزخ آمد چاشنی ** که هلا بگریز اندر روشنی
  • This rod comes as a taste (sample) from Hell, saying, ‘Ho! take refuge in the Light;

  • ورنه در مانی تو در دندان من ** مخلصت نبود ز در بندان من
  • Else thou wilt be left helpless in my teeth: there will be no escape for thee through my passes.’

  • این عصایی بود این دم اژدهاست ** تا نگویی دوزخ یزدان کجاست 2810
  • This was a rod; it is now a dragon, to the end that thou mayst not say, ‘Where is God's Hell?’”

  • در بیان آنک شناسای قدرت حق نپرسد کی بهشت و دوزخ کجاست
  • Explaining that one who knows the power of God will not ask, "Where are Paradise and Hell?"

  • هر کجا خدا دوزخ کند ** اوج را بر مرغ دام و فخ کند
  • God makes Hell to be wheresoever He will: He makes the zenith to be a snare and trap for the bird.

  • هم ز دندانت برآید دردها ** تا بگویی دوزخست و اژدها
  • Likewise from thy teeth arise pangs of pain, to the end that thou mayst say, “‘Tis Hell and the dragon.”

  • یا کند آب دهانت را عسل ** که بگویی که بهشتست و حلل
  • Or He makes the water of thy mouth to be (sweet as) honey, that thou mayst say, “’Tis Paradise and the robes (of Paradise).”

  • از بن دندان برویاند شکر ** تا بدانی قوت حکم قدر
  • He makes sugar to grow from the roots of the teeth, that thou mayst know the power of the ordinance of the (Divine) decree.

  • پس به دندان بی‌گناهان را مگز ** فکر کن از ضربت نامحترز 2815
  • Do not, then, bite the innocent with thy teeth: bethink thee of the stroke that is not to be guarded against.

  • نیل را بر قبطیان حق خون کند ** سبطیان را از بلا محصون کند
  • God makes the Nile to be blood for the Egyptians; He makes the Israelites safe from calamity,

  • تا بدانی پیش حق تمییز هست ** در میان هوشیار راه و مست
  • That thou mayst know that with God there is discrimination between the sober (traveller) on the Way and the intoxicated.

  • نیل تمییز از خدا آموختست ** که گشاد آن را و این را سخت بست
  • The Nile has learned from God to discriminate, for it opened (the door) for these (Israelites) and shut fast (the door) against those (Egyptians).

  • لطف او عاقل کند مر نیل را ** قهر او ابله کند قابیل را
  • His grace makes the Nile intelligent; His wrath makes Cain foolish.

  • در جمادات از کرم عقل آفرید ** عقل از عاقل به قهر خود برید 2820
  • He, from kindness, created intelligence in lifeless things; He, because of His wrath, cut off intelligence from the intelligent one.

  • در جماد از لطف عقلی شد پدید ** وز نکال از عاقلان دانش رمید
  • By (His) grace an intelligence appeared in lifeless matter, and through (His) chastisement knowledge fled from the intelligent.

  • عقل چون باران به امر آنجا بریخت ** عقل این سو خشم حق دید و گریخت
  • There, by (His) command the rain-like intelligence poured down; here, intelligence saw God's anger and took to flight.

  • ابر و خورشید و مه و نجم بلند ** جمله بر ترتیب آیند و روند
  • Clouds and sun and moon and lofty stars, all come and go according to arrangement.

  • هر یکی ناید مگر در وقت خویش ** که نه پس ماند ز هنگام و نه پیش
  • None comes but at its appointed hour, so that it neither lags behind the time nor (arrives) before.

  • چون نکردی فهم این را ز انبیا ** دانش آوردند در سنگ و عصا 2825
  • How hast not thou understood this from the prophets? They brought knowledge into stone and rod,

  • تا جمادات دگر را بی لباس ** چون عصا و سنگ داری از قیاس
  • That thou, (judging) by analogy, might’st undoubtingly deem the other lifeless things to be like rod and stone (in this respect).

  • طاعت سنگ و عصا ظاهر شود ** وز جمادات دگر مخبر شود
  • The obedience (to God) of stone and rod is made manifest and gives information concerning the other lifeless things,

  • که ز یزدان آگهیم و طایعیم ** ما همه نی اتفاقی ضایعیم
  • That (they say), “We are cognisant of God and obedient (to Him): we all are (bearing witness to His wisdom) not by chance and in vain.

  • هم‌چو آب نیل دانی وقت غرق ** کو میان هر دو امت کرد فرق
  • As (for example) the water of the Nile: thou knowest that at the time of drowning it made a distinction between the two peoples;

  • چون زمین دانیش دانا وقت خسف ** در حق قارون که قهرش کرد و نسف 2830
  • (And) as the earth: thou knowest it to be possessed of knowledge, at the time of (its) sinking, in regard to Qárún whom He subdued and swept away;

  • چون قمر که امر بشنید و شتافت ** پس دو نیمه گشت بر چرخ و شکافت
  • (And) as the moon, which heard the (Divine) command and hastened (to obey) and then became two halves in the sky and split;

  • چون درخت و سنگ کاندر هر مقام ** مصطفی را کرده ظاهرالسلام
  • (And) as the trees and stones which everywhere overtly made the salaam to Mustafá (Mohammed).

  • جواب دهری کی منکر الوهیت است و عالم را قدیم می‌گوید
  • Reply to the materialist who disbelieves in the Deity and says that the world is eternal.

  • دی یکی می‌گفت عالم حادثست ** فانیست این چرخ و حقش وارثست
  • Yesterday some one was saying, “The world is originated in time: this heaven is passing away, and God is its inheritor.”

  • فلسفیی گفت چون دانی حدوث ** حادثی ابر چون داند غیوث
  • A philosopher said, “How do you know (its) temporal origin? How should the rain know the temporality of the cloud?

  • ذره‌ای خود نیستی از انقلاب ** تو چه می‌دانی حدوث آفتاب 2835
  • You are not even a mote of the (celestial) revolution: how should you know the temporality of the sun?

  • کرمکی کاندر حدث باشد دفین ** کی بداند آخر و بدو زمین
  • The little worm that is buried in filth—how should it know the end and beginning of the earth?

  • این به تقلید از پدر بشنیده‌ای ** از حماقت اندرین پیچیده‌ای
  • You have heard this by rote from your father: through foolishness you have become involved in this (belief).