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1
792-816

  • چون بزادم رستم از زندان تنگ ** در جهان خوش هوای خوب رنگ‌‌
  • (But) when I was born, I escaped from the narrow prison (of the womb) into a world of pleasant air and beautiful colour.

  • من جهان را چون رحم دیدم کنون ** چون در این آتش بدیدم این سکون‌‌
  • Now I deem the (earthly) world to be like the womb, since in this fire I have seen such rest:

  • اندر این آتش بدیدم عالمی ** ذره ذره اندر او عیسی دمی‌‌
  • In this fire I have seen a world wherein every atom possesses the (life-giving) breath of Jesus.

  • نک جهان نیست شکل هست ذات ** و آن جهان هست شکل بی‌‌ثبات‌‌ 795
  • Lo, (it is) a world apparently non-existent (but) essentially existent, while that (other) world is apparently existent (but) has no permanence.

  • اندر آ مادر به حق مادری ** بین که این آذر ندارد آذری‌‌
  • Come in, mother, (I beseech thee) by the right of motherhood: see this fire, how it hath no fieriness.

  • اندر آ مادر که اقبال آمده ست ** اندر آ مادر مده دولت ز دست‌‌
  • Come in, mother, for felicity is come; come in, mother, do not let fortune slip from thy hand.

  • قدرت آن سگ بدیدی اندر آ ** تا ببینی قدرت و لطف خدا
  • Thou hast seen the power of that (Jewish) cur: come in, that thou mayst see the power and the grace of God.

  • من ز رحمت می‌‌کشانم پای تو ** کز طرب خود نیستم پروای تو
  • ’Tis (only) out of pity that I am drawing thy feet (hither), for indeed such is my rapture that I have no care for thee.

  • اندر آ و دیگران را هم بخوان ** کاندر آتش شاه بنهاده ست خوان‌‌ 800
  • Come in and call the others also, for the King has spread a (festal) table within the fire.

  • اندر آیید ای مسلمانان همه ** غیر عذب دین عذاب است آن همه‌‌
  • O true believers, come in, all of you: except the sweetness (‘adhbí) of (the true) religion all is torment (‘adháb).

  • اندر آیید ای همه پروانه‌‌وار ** اندر این بهره که دارد صد بهار
  • Oh, come in, all of you, like moths; (come) into this fortune which hath a hundred springtimes.”

  • بانگ می‌‌زد در میان آن گروه ** پر همی‌‌شد جان خلقان از شکوه‌‌
  • (Thus) he was crying amidst that multitude: the souls of the people were filled with awe.

  • خلق خود را بعد از آن بی‌‌خویشتن ** می‌‌فگندند اندر آتش مرد و زن‌‌
  • After that, the folk, men and women (alike), cast themselves unwittingly into the fire—

  • بی‌‌موکل بی‌‌کشش از عشق دوست ** ز آن که شیرین کردن هر تلخ از اوست‌‌ 805
  • Without custodian, without being dragged, for love of the Friend, because from Him is the sweetening of every bitterness—

  • تا چنان شد کان عوانان خلق را ** منع می‌‌کردند کاتش در میا
  • Until it came to pass that the (king's) myrmidons were holding back the people, saying, “Do not enter the fire!”

  • آن یهودی شد سیه رو و خجل ** شد پشیمان زین سبب بیمار دل‌‌
  • The Jew became black-faced (covered with shame) and dismayed; he became sorry and sick at heart,

  • کاندر ایمان خلق عاشق‌‌تر شدند ** در فنای جسم صادق‌‌تر شدند
  • Because the people grew more loving (ardent) in their Faith and more firm in mortification (faná) of the body.

  • مکر شیطان هم در او پیچید شکر ** دیو هم خود را سیه رو دید شکر
  • Thanks (be to God), the Devil's plot caught him in its toils; thanks (be to God), the Devil saw himself disgraced.

  • آن چه می‌‌مالید در روی کسان ** جمع شد در چهره‌‌ی آن ناکس آن‌‌ 810
  • That which he was rubbing (the shame he was inflicting) on the faces of those persons (the Christians) was all accumulated on the visage of that vile wretch.

  • آن که می‌‌درید جامه‌‌ی خلق چست ** شد دریده آن او ایشان درست‌‌
  • He who was busy rending the garment (honour and integrity) of the people—his own (garment) was rent, (while) they were unhurt.

  • کج ماندن دهان آن مرد که نام محمد را علیه السلام به تسخر خواند
  • How the mouth remained awry of a man who pronounced the name of Mohammed, on whom be peace, derisively.

  • آن دهان کژ کرد و از تسخر بخواند ** مر محمد را دهانش کژ بماند
  • He made his mouth wry and called (the name of) Mohammed in derision: his mouth remained awry.

  • باز آمد کای محمد عفو کن ** ای ترا الطاف و علم من لدن‌‌
  • He came back, saying, “Pardon me, O Mohammed, O thou to whom belong the (Divine) favours and knowledge (derived) immediately from God.

  • من ترا افسوس می‌‌کردم ز جهل ** من بدم افسوس را منسوب و اهل‌‌
  • In my folly I was ridiculing thee, (but) I myself was related to ridicule and deserving it.”

  • چون خدا خواهد که پرده‌‌ی کس درد ** میلش اندر طعنه‌‌ی پاکان برد 815
  • When God wishes to rend the veil of any one (expose him to shame), He turns his inclination towards reviling holy men.

  • چون خدا خواهد که پوشد عیب کس ** کم زند در عیب معیوبان نفس‌‌
  • And if God wishes to hide the blame of any one, he (that person) does not breathe a word of blame against the blameworthy.