باد حرص گرگ و حرص گوسفند ** دایره‌‌ی مرد خدا را بود بند
The wind of the wolf's and sheeps' concupiscence was barred because of (by) the circle of the man of God.
همچنین باد اجل با عارفان ** نرم و خوش همچون نسیم یوسفان860
Even so, to those who know God (‘árifán) the wind of Death is soft and pleasant as the breeze (that wafts the scent) of (loved) ones like Joseph.
آتش ابراهیم را دندان نزد ** چون گزیده‌‌ی حق بود چونش گزد
The fire did not set its teeth in Abraham: how should it bite him, since he is the chosen of God?
ز آتش شهوت نسوزد اهل دین ** باقیان را برده تا قعر زمین
The religious are not burned by the fire of lust which bore all the rest down to the bottom of the earth.
موج دریا چون به امر حق بتاخت ** اهل موسی را ز قبطی واشناخت
The waves of the sea, when they charged on by God's command, discriminated the people of Moses from the Egyptians.
خاک قارون را چو فرمان در رسید ** با زر و تختش به قعر خود کشید
The earth, when the (Divine) command came, drew Qárún (Korah) with his gold and throne into its lowest depth.
آب و گل چون از دم عیسی چرید ** بال و پر بگشاد مرغی شد پرید865
The water and clay, when it fed on the breath of Jesus, spread wings and pinions, became a bird, and flew.
هست تسبیحت بخار آب و گل ** مرغ جنت شد ز نفخ صدق دل
Your glorification (of God) is an exhalation from the water and clay (of your body): it became a bird of Paradise through the breathing (into it) of your heart's sincerity.
کوه طور از نور موسی شد به رقص ** صوفی کامل شد و رست او ز نقص
Mount Mount Sinai, from (seeing) the radiance of Moses, began to dance, became a perfect Súfí, and was freed from blemish.
چه عجب گر کوه صوفی شد عزیز ** جسم موسی از کلوخی بود نیز
What wonder if the mountain became a venerable Súfí? The body of Moses also was (formed) from a piece of clay.
طنز و انکار کردن پادشاه جهود و قبول نکردن نصیحت خاصان خویش
How the Jewish king scoffed and denied and would not accept the counsel of his intimates.
این عجایب دید آن شاه جهود ** جز که طنز و جز که انکارش نبود
The king of the Jews beheld these marvellous things, (but) he had naught (to say) except mockery and denial.
ناصحان گفتند از حد مگذران ** مرکب استیزه را چندین مران870
His counsellors said, “Do not let (this injustice) go beyond bounds, do not drive the steed of obstinacy so far.”
ناصحان را دست بست و بند کرد ** ظلم را پیوند در پیوند کرد
He handcuffed the counsellors and confined them, he committed one injustice after another.
بانگ آمد کار چون اینجا رسید ** پای دار ای سگ که قهر ما رسید
When the matter reached this pass, a shout came—“Hold thy foot (stop), O cur! For Our vengeance is come.”
بعد از آن آتش چهل گز بر فروخت ** حلقه گشت و آن جهودان را بسوخت
After that, the fire blazed up forty ells high, became a ring, and consumed those Jews.
اصل ایشان بود آتش ابتدا ** سوی اصل خویش رفتند انتها
From fire was their origin in the beginning: they went (back) to their origin in the end.
هم ز آتش زاده بودند آن فریق ** جزوها را سوی کل باشد طریق875
That company were born of fire: the way of particulars is towards the universal.
آتشی بودند مومن سوز و بس ** سوخت خود را آتش ایشان چو خس
They were only a fire to consume the true believers: their fire consumed itself like rubbish.
آن که بوده ست امه الهاویه ** هاویه آمد مر او را زاویه
He whose mother is Háwiya (Hell-fire)—Háwiya shall become his cell (abode).
مادر فرزند جویان وی است ** اصلها مر فرعها را در پی است
The mother of the child is (always) seeking it: the fundamentals pursue the derivatives.
آب اندر حوض اگر زندانی است ** باد نشفش می‌‌کند کار کانی است
If water is imprisoned in a tank, the wind sucks it up, for it (the wind) belongs to the original (source):
می‌‌رهاند می‌‌برد تا معدنش ** اندک اندک تا نبینی بردنش880
It sets it free, it wafts it away to its source, little by little, so that you do not see its wafting;
وین نفس جانهای ما را همچنان ** اندک اندک دزدد از حبس جهان
And our souls likewise this breath (of ours) steals away, little by little, from the prison of the world.