آن گمان بر وی ضمیر بد کند ** که قیاس از جهل و حرص خود کند
(Only) the evil mind which judges by its own ignorance and cupidity will think that of him (impute that motive to him).
آبگینه‌‌ی زرد چون سازی نقاب ** زرد بینی جمله نور آفتاب
When you make yellow glass a veil (between your eyes and the sun), you see all the sunlight yellow.
بشکن آن شیشه‌‌ی کبود و زرد را ** تا شناسی گرد را و مرد را
Break those blue and yellow glasses, in order that you may know (distinguish) the dust and the man (who is concealed by it).
گرد فارس گرد سر افراشته ** گرد را تو مرد حق پنداشته3960
The dust (of the body) has lifted up its head (risen) around the (spiritual) horseman: you have fancied the dust to be the man of God.
گرد دید ابلیس و گفت این فرع طین ** چون فزاید بر من آتش جبین
Iblís saw (only) the dust, and said, “How should this offspring of clay (Adam) be superior to me of the fiery brow?”
تا تو می‌‌بینی عزیزان را بشر ** دان که میراث بلیس است آن نظر
So long as thou art regarding the holy (prophets and saints) as men, know that that view is an inheritance from Iblís.
گر نه فرزند بلیسی ای عنید ** پس به تو میراث آن سگ چون رسید
If thou art not the child of Iblís, O contumacious one, then how has the inheritance of that cur come to thee?
من نیم سگ شیر حقم حق پرست ** شیر حق آن است کز صورت برست
“I am not a cur, I am the Lion of God, a worshipper of God: the lion of God is he that has escaped from (phenomenal) form.
شیر دنیا جوید اشکاری و برگ ** شیر مولی جوید آزادی و مرگ3965
The lion of this world seeks a prey and provision; the lion of the Lord seeks freedom and death.
چون که اندر مرگ بیند صد وجود ** همچو پروانه بسوزاند وجود
Inasmuch as in death he sees a hundred existences, like the moth he burns away (his own) existence.”
شد هوای مرگ طوق صادقان ** که جهودان را بد این دم امتحان
Desire for death became the badge of the sincere, for this word (declaration) was (made) a test for the Jews.
در نبی فرمود کای قوم یهود ** صادقان را مرگ باشد گنج و سود
He (God) said in the Qur‘án, “O people of the Jews, death is treasure and gain to the sincere.
همچنان که آرزوی سود هست ** آرزوی مرگ بردن ز آن به است
Even as there is desire for profit (in the hearts of the worldly), the desire to win death is better than that (in the eyes of the sincere).
ای جهودان بهر ناموس کسان ** بگذرانید این تمنا بر زبان3970
O Jews, for the sake of (being held in) honour by men of worth, let this wish be uttered on your tongues.”
یک جهودی این قدر زهره نداشت ** چون محمد این علم را بر فراشت
Not a single Jew had so much courage (as to respond), when Mohammed raised this banner (gave this challenge).
گفت اگر رانید این را بر زبان ** یک یهودی خود نماند در جهان
He said, “If ye utter this on your tongues, truly not one Jew will be left in the world.”
پس یهودان مال بردند و خراج ** که مکن رسوا تو ما را ای سراج
Then the Jews brought the property (tribute in kind) and land-tax, saying, “Do not put us to shame, O Lamp (of the world).”
این سخن را نیست پایانی پدید ** دست با من ده چو چشمت دوست دید
“There is no end in sight to this discourse: give me thy hand, since thine eye hath seen the Friend.”
گفتن امیر المؤمنین علی کرم الله وجهه با قرین خود که چون خدو انداختی در روی من نفس من جنبید و اخلاص عمل نماند، مانع کشتن تو آن شد
How the Prince of the Faithful, ‘Ali—may God honour his person! said to his antagonist, " When thou didst spit in my face, my fleshly self was aroused and I could no longer act with entire sincerity (towards God): that hindered me from slaying thee."
گفت امیر المؤمنین با آن جوان ** که به هنگام نبرد ای پهلوان3975
The Prince of the Faithful said to that youth, “In the hour of battle, O knight,
چون خدو انداختی در روی من ** نفس جنبید و تبه شد خوی من
When thou didst spit in my face, my fleshly self was aroused and my good disposition was corrupted.
نیم بهر حق شد و نیمی هوا ** شرکت اندر کار حق نبود روا
Half (of my fighting) came to be for God's sake, and half (for) idle passion: in God’s affair partnership’ is not allowable.
تو نگاریده‌‌ی کف مولاستی ** آن حقی کرده‌‌ی من نیستی
Thou art limned by the hand of the Lord: thou art God's (work), thou art not made by me.
نقش حق را هم به امر حق شکن ** بر زجاجه‌‌ی دوست سنگ دوست زن
Break God’s image, (but only) by God’s command; cast (a stone) at the Beloved’s glass, (but only) the Beloved’s stone.”
گبر این بشنید و نوری شد پدید ** در دل او تا که زناری برید3980
The fire-worshipper heard this, and a light appeared in his heart, so that he cut a girdle.
گفت من تخم جفا می‌‌کاشتم ** من ترا نوعی دگر پنداشتم
He said, “I was sowing the seed of wrong: I fancied thee (to be) otherwise (than thou art).
تو ترازوی احد خو بوده‌‌ای ** بل زبانه‌‌ی هر ترازو بوده‌‌ای
Thou hast (really) been the balance (endued) with the (just) nature of the One (God); nay, thou hast been the tongue of every balance.
تو تبار و اصل و خویشم بوده‌‌ای ** تو فروغ شمع کیشم بوده‌‌ای
Thou hast been my race and stock and kin, thou hast been the radiance of the candle of my religion.
من غلام آن چراغ چشم جو ** که چراغت روشنی پذرفت از او
I am the (devoted) slave of that eye-seeking Lamp from which thy lamp received splendour.
من غلام موج آن دریای نور ** که چنین گوهر بر آرد در ظهور3985
I am the slave of the the billow of that Sea of Light which brings a pearl like this into view.
عرضه کن بر من شهادت را که من ** مر ترا دیدم سرافراز زمن
Offer me the profession of the (Moslem) Faith, for I regard you as the exalted one of the time.”
قرب پنجه کس ز خویش و قوم او ** عاشقانه سوی دین کردند رو
Near fifty persons of his kindred and tribe lovingly turned their faces towards the Religion (of Islam).
او به تیغ حلم چندین حلق را ** وا خرید از تیغ و چندین خلق را
By the sword of clemency he ('Ali) redeemed so many throats and such a multitude from the sword.
تیغ حلم از تیغ آهن تیزتر ** بل ز صد لشکر ظفر انگیزتر
The sword of clemency is sharper than the sword of iron; nay, it is more productive of victory than a hundred armies.
ای دریغا لقمه‌‌ای دو خورده شد ** جوشش فکرت از آن افسرده شد3990
Oh, alas, two mouthfuls were eaten, and thereby the ferment of thought was frozen up.
گندمی خورشید آدم را کسوف ** چون ذنب شعشاع بدری را خسوف
A grain of wheat eclipsed the sun of Adam, as the descending node is (the cause of) eclipse to the brilliance of the full-moon.
اینت لطف دل که از یک مشت گل ** ماه او چون می‌‌شود پروین گسل
Behold the beauty of the heart, how its moon scatters the Pleiades (how its light is broken and disordered) by a single handful of clay.
نان چو معنی بود خوردش سود بود ** چون که صورت گشت انگیزد جحود
When the bread was spirit, it was beneficial; since it became form, it rouses disbelief.
همچو خار سبز کاشتر می‌‌خورد ** ز ان خورش صد نفع و لذت می‌‌برد
As (for example) the green thistles which a camel eats, and gains from eating them a hundred benefits and pleasures:
چون که آن سبزیش رفت و خشک گشت ** چون همان را می‌‌خورد اشتر ز دشت3995
When the camel from the desert eats those same thistles, after their greenness is gone and they have become dry,
می‌‌دراند کام و لنجش ای دریغ ** کان چنان ورد مربی گشت تیغ
They rend his palate and cheek— oh, alas that such a well-nourished rose became a sword!
نان چو معنی بود بود آن خار سبز ** چون که صورت شد کنون خشک است و گبز
When the bread was spirit, it was (like) the green thistles; since it became form, it is now dry and gross.
تو بدان عادت که او را پیش از این ** خورده بودی ای وجود نازنین
According as thou hadst formerly been in the habit of eating it, O gracious being,
بر همان بو می‌‌خوری این خشک را ** بعد از آن کامیخت معنی با ثری
In the same hope thou (still) are eating this dry stuff, after the spirit has become mingled with clay.
گشت خاک آمیز و خشک و گوشت بر ** ز آن گیاه اکنون بپرهیز ای شتر4000
It has become mixed with earth and dry and flesh-cutting: abstain now from that herbage, O camel!
سخت خاک آلود می‌‌آید سخن ** آب تیره شد سر چه بند کن
The words are coming (forth) very earth-soiled; the water has become turbid: stop up the mouth of the well,
تا خدایش باز صاف و خوش کند ** او که تیره کرد هم صافش کند
That God may again make it pure and sweet, that He who made it turbid may likewise make it pure.
صبر آرد آرزو را نه شتاب ** صبر کن و الله اعلم بالصواب
Patience brings the object of desire, not Haste. Have patience—and God knoweth best what is right.