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  • آن چه از دریا به دریا می‌‌رود ** از همانجا کامد آن جا می‌‌رود
  • That which is of the sea is going to the sea: it is going to the same place whence it came—

  • از سر که سیلهای تیز رو ** وز تن ما جان عشق آمیز رو
  • From the mountain-top the swift-rushing torrents, and from our body the soul whose motion is mingled with love.

  • آتش کردن پادشاه جهود و بت نهادن پهلوی آتش که هر که این بت را سجود کند از آتش برست
  • How the Jewish king made a fire and placed an idol beside it, saying, “Whoever bows down to this idol shall escape the fire.”

  • آن جهود سگ ببین چه رای کرد ** پهلوی آتش بتی بر پای کرد
  • Now see what a plan this currish Jew contrived! He set up an idol beside the fire,

  • کان که این بت را سجود آرد برست ** ور نیارد در دل آتش نشست‌‌ 770
  • Saying, “He that bows down to this idol is saved, and if he bow not, he shall sit in the heart of the fire.”

  • چون سزای این بت نفس او نداد ** از بت نفسش بتی دیگر بزاد
  • Inasmuch as he did not give due punishment to this idol of self, from the idol of his self the other idol was born.

  • مادر بتها بت نفس شماست ** ز آن که آن بت مار و این بت اژدهاست‌‌
  • The idol of your self is the mother of (all) idols, because that (material) idol is (only) a snake, while this (spiritual) idol is a dragon.

  • آهن و سنگ است نفس و بت شرار ** آن شرار از آب می‌‌گیرد قرار
  • The self is (as) iron and stone (whence fire is produced), while the (material) idol is (as) the sparks: those sparks are quieted (quenched) by water.

  • سنگ و آهن ز آب کی ساکن‌‌شود ** آدمی با این دو کی ایمن شود
  • (But) how should the stone and iron be allayed by water? How should a man, having these twain, be secure?

  • بت سیاه‌‌آبه‌‌ست در کوزه نهان ** نفس مر آب سیه را چشمه دان‌‌ 775
  • The idol is the black water hidden in the jug; know that the self is the fountain.

  • آن بت منحوت چون سیل سیاه ** نفس بتگر چشمه‌‌ای بر آب راه‌‌
  • That sculptured idol is like the black torrent; the idol-making self is a fountain (jetting muddy water) on the Water-way (the Way that leads to the Water of Life).

  • صد سبو را بشکند یک پاره سنگ ** و آب چشمه می‌‌زهاند بی‌‌درنگ‌‌
  • A single piece of stone will break a hundred pitchers, but the fountain-water is making jets incessantly.

  • بت شکستن سهل باشد نیک سهل ** سهل دیدن نفس را جهل است جهل‌‌
  • ’Tis easy to break an idol, very easy; to regard the self as easy (to subdue) is folly, folly.

  • صورت نفس ار بجویی ای پسر ** قصه‌‌ی دوزخ بخوان با هفت در
  • O son, if you seek (to know) the form of the self, read the story of Hell with its seven gates.

  • هر نفس مکری و در هر مکر ز آن ** غرقه صد فرعون با فرعونیان‌‌ 780
  • Every moment (there proceeds from the self) an act of deceit, and in every one of those deceits a hundred Pharaohs are drowned together with their followers.

  • در خدای موسی و موسی گریز ** آب ایمان را ز فرعونی مریز
  • Flee to the God of Moses and to Moses, do not from Pharaoh's quality (rebellious insolence) spill the water of the Faith.

  • دست را اندر احد و احمد بزن ** ای برادر واره از بو جهل تن‌‌
  • Lay your hand on (cleave to) the One (God) and Ahmad (Mohammed)! O brother, escape from the Bú Jahl of the body!

  • به سخن آمدن طفل در میان آتش و تحریض کردن خلق را در افتادن به آتش‌‌
  • How a child began to speak amidst the fire and urged the people to throw themselves into the fire.

  • یک زنی با طفل آورد آن جهود ** پیش آن بت و آتش اندر شعله بود
  • That Jew brought to that idol a woman with her child, and the fire was blazing.

  • طفل از او بستد در آتش در فکند ** زن بترسید و دل از ایمان بکند
  • He took the child from her and cast it into the fire: the woman was affrighted and withdrew her heart from (abandoned) her faith.

  • خواست تا او سجده آرد پیش بت ** بانگ زد آن طفل إنی لم أمت‌‌ 785
  • She was about to bow down before the idol (when) the child cried, “Verily, I am not dead.

  • اندر آ ای مادر اینجا من خوشم ** گر چه در صورت میان آتشم‌‌
  • Come in, O mother: I am happy here, although in appearance I am amidst the fire.

  • چشم بند است آتش از بهر حجاب ** رحمت است این سر بر آورده ز جیب‌‌
  • The fire is a spell that binds the eye for the sake of screening (the truth); this is (in reality) a Divine mercy which has raised its head from the collar (has been manifested from the Unseen).

  • اندر آ مادر ببین برهان حق ** تا ببینی عشرت خاصان حق‌‌
  • Come in, mother, and see the evidence of God, that thou mayst behold the delight of God's elect.

  • اندر آ و آب بین آتش مثال ** از جهانی کاتش است آبش مثال‌‌
  • Come in, and see water that has the semblance of fire; (come away) from a world which is (really) fire and (only) has the semblance of water.

  • اندر آ اسرار ابراهیم بین ** کاو در آتش یافت سرو و یاسمین‌‌ 790
  • Come in, and see the mysteries of Abraham, who in the fire found cypress and jessamine.

  • مرگ می‌‌دیدم گه زادن ز تو ** سخت خوفم بود افتادن ز تو
  • I was seeing death at the time of birth from thee: sore was my dread of falling from thee;

  • 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.