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  • چونک حق قهری نهد در نان تو  ** چون خناق آن نان بگیرد در گلو 
  • (Yet) when God puts a (motive of) wrath into your bread, that bread will stick in your gullet (and choke you) like a quinsy.

  • این لباسی که ز سرما شد مجیر  ** حق دهد او را مزاج زمهریر 
  • This garment that protects you from the cold—God gives it the temperature of intense frost,

  • تا شود بر تنت این جبه‌ی شگرف  ** سرد هم‌چون یخ گزنده هم‌چو برف 
  • So that this greatcoat on your body becomes cold as ice and biting as snow.

  • تا گریزی از وشق هم از حریر  ** زو پناه آری به سوی زمهریر 
  • (This He does) in order that you may flee from the fox-fur and silk and take refuge from them with the intense cold.

  • تو دو قله نیستی یک قله‌ای  ** غافل از قصه‌ی عذاب ظله‌ای  2175
  • You are not the (statutory) two qullas (ewers), you are (only) one ewer: you have forgotten the (Divine) chastisement inflicted by an overshadowing cloud.

  • 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!

  • 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),

  • 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).

  • 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.

  • 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).

  • 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.”

  • 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.”

  • 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.

  • 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).

  • 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.

  • 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.

  • 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.

  • 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)

  • 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!

  • 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.

  • 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.

  • 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).

  • 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.

  • 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).

  • 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).

  • 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.