شاد شد جانش که بر شیران نر ** یافت آسان نصرت و دست و ظفر
His soul rejoiced because he easily gained the (Divine) help and the upper hand and the victory over fierce lions (like us).
پس بدانستیم کو آزاد نیست ** جز به دنیا دلخوش و دلشاد نیست
Hence we knew that he is not free (from the bondage of the flesh), and that only on account of this world is he happy and glad at heart.
ورنه چون خندد که اهل آن جهان ** بر بد و نیک‌اند مشفق مهربان4525
Else, how should he laugh (at us)? for the otherworldly are compassionate and kind to the evil and the good (alike).”
این بمنگیدند در زیر زبان ** آن اسیران با هم اندر بحث آن
Thus did those captives mutter to each other under their breath in discussing that (question),
تا موکل نشنود بر ما جهد ** خود سخن در گوش آن سلطان برد
(Saying, “Beware) lest the custodian hear (us) and spring upon us and personally carry our words to the ear of that (spiritual) Sultan.”
آگاه شدن پیغامبر علیه السلام از طعن ایشان بر شماتت او
How the Prophet, on whom be peace, became aware of their chiding him for his exultation.
گرچه نشنید آن موکل آن سخن ** رفت در گوشی که آن بد من لدن
Though the custodian did not hear those words, they entered into the ear that was (hearing) from the presence (of God).
بوی پیراهان یوسف را ندید ** آنک حافظ بود و یعقوبش کشید
The scent of Joseph's spirit was not perceived by its keeper, but Jacob inhaled it.
آن شیاطین بر عنان آسمان ** نشنوند آن سر لوح غیب‌دان4530
The devils on the high front of Heaven do not hear the secret of the mystery-knowing Tablet;
آن محمد خفته و تکیه زده ** آمده سر گرد او گردان شده
(But when) Mohammed went to sleep and reclined (on his bed), the secret came (to him) and circled round him.
او خورد حلوا که روزیشست باز ** آن نه کانگشتان او باشد دراز
He whose allotted portion is open (for him to take) eats the sweetmeat, not he whose fingers are long.
نجم ثاقب گشته حارس دیوران ** که بهل دزدی ز احمد سر ستان
The gleaming star became a watchman and drove the devils away, saying, “Abandon theft and receive the secret from Ahmad (Mohammed).”
ای دویده سوی دکان از پگاه ** هین به مسجد رو بجو رزق اله
O thou whose eyes from early (in the day) are (turned) towards (thy) shop, hark, go to the mosque and seek the portion allotted by God.
پس رسول آن گفتشان را فهم کرد ** گفت آن خنده نبودم از نبرد4535
The Prophet, then, apprehended their words and said, “That laughter of mine was not from hostility.
مرده‌اند ایشان و پوسیده‌ی فنا ** مرده کشتن نیست مردی پیش ما
They (the captives) are dead and rotted by decay: in my judgement it is not the part of a (true) man to kill the dead.
خود کیند ایشان که مه گردد شکاف ** چونک من پا بفشرم اندر مصاف
Who are they indeed? for the moon is split when I plant my foot on the battlefield.
آنگهی کزاد بودیت و مکین ** مر شما را بسته می‌دیدم چنین
At the time when ye were free and powerful, I was seeing you bound (in chains), like this.
ای بنازیده به ملک و خاندان ** نزد عاقل اشتری بر ناودان
O thou that pridest thyself on thy possessions and household, in the view of the intelligent thou art (as) the camel on the water-spout.
نقش تن را تا فتاد از بام طشت ** پیش چشمم کل آت آت گشت4540
(Ever) since the bowl, (which is) the bodily form, fell from the roof, there has rolled before my (inward) eye (the reality denoted by the words) ‘Everything that is (destined) to come shall come.’
بنگرم در غوره می بینم عیان ** بنگرم در نیست شی بینم عیان
I look on the unripe grape, and I see the wine clearly; I look on nonentity, and I see the entity clearly.
بنگرم سر عالمی بینم نهان ** آدم و حوا نرسته از جهان
I look on the inmost consciousness, and I see a universe hidden, (with) Adam and Eve not (yet) arisen from the world.
مر شما را وقت ذرات الست ** دیده‌ام پا بسته و منکوس و پست
You I have seen, fettered and overthrown and abject, at the time (when mankind were assembled in the shape) of ants (on the Day) of Alast.
از حدوث آسمان بی عمد ** آنچ دانسته بدم افزون نشد
That which I had (already) known was not increased by the coming into existence of the pillarless heaven.
من شما را سرنگون می‌دیده‌ام ** پیش از آن کز آب و گل بالیده‌ام4545
I have ever seen you (fallen) headlong, ere I grew from the water and the clay.
نو ندیدم تا کنم شادی بدان ** این همی‌دیدم در آن اقبالتان
I did not see (anything) new, that I should rejoice thereat: I used to see this (same thing) during your former prosperity.
بسته‌ی قهر خفی وانگه چه قهر ** قند می‌خوردید و در وی درج زهر
Bound in (the chains of) invisible Wrath—and then what (a fearful) Wrath!— ye were eating sugar wherein poison was contained.
این چنین قندی پر از زهر ار عدو ** خوش بنوشد چت حسد آید برو
If thy enemy delight in eating such a poisonous sugar, what envy of him would come to thee?
با نشاط آن زهر می‌کردید نوش ** مرگتان خفیه گرفته هر دو گوش
Ye were eating that poison with glee, (while) Death had secretly laid hold of both your ears.
من نمی‌کردم غزا از بهر آن ** تا ظفر یابم فرو گیرم جهان4550
I did not make war for the sake of gaining victory and conquering the world,
کین جهان جیفه‌ست و مردار و رخیص ** بر چنین مردار چون باشم حریص
For this world is a carcase and carrion and vile: how should I be covetous of such carrion as this?
سگ نیم تا پرچم مرده کنم ** عیسی‌ام آیم که تا زنده‌ش کنم
I am not a dog that I should tear off the top-knot of the dead; I am (like) Jesus: I come to make him (the dead) living.
زان همی‌کردم صفوف جنگ چاک ** تا رهانم مر شما را از هلاک
I was cleaving the battle-ranks for the purpose that I might deliver you from destruction.
زان نمی‌برم گلوهای بشر ** تا مرا باشد کر و فر و حشر
I do not cut men's throats in order that power and glory and followers may be mine,
زان همی‌برم گلویی چند تا ** زان گلوها عالمی یابد رها4555
(But) I cut some throats in order that a (whole) world (of people) may obtain deliverance from those throats,
که شما پروانه‌وار از جهل خویش ** پیش آتش می‌کنید این حمله کیش
For ye in your ignorance make a habit of rushing thus, like moths, at the fire,
من همی‌رانم شما را همچو مست ** از در افتادن در آتش با دو دست
(While) I, (furiously) as a drunken man, drive you away with both hands (to save you) from falling into the fire.
آنک خود را فتحها پنداشتید ** تخم منحوسی خود می‌کاشتید
That which ye deemed victories for yourselves—(thereby) ye were sowing the seed of your damnation.
یکدگر را جد جد می‌خواندید ** سوی اژدرها فرس می‌راندید
Ye were calling one another most earnestly (to fight against me), (and by doing so) ye were riding your horses towards the dragon.
قهر می‌کردید و اندر عین قهر ** خود شما مقهور قهر شیر دهر4560
Ye were overpowering (me), whilst in the very act of overpowering ye yourselves were being overpowered by the lion (which is) Time.”
بیان آنک طاغی در عین قاهری مقهورست و در عین منصوری ماسور
Showing that the rebellious sinner in the very act of overpowering is overpowered, and in the very moment of victory is made captive.
دزد قهرخواجه کرد و زر کشید ** او بدان مشغول خود والی رسید
The robber overpowered (murdered) the merchant and carried off the gold: he was just engaged in that (business), (when) the magistrate arrived.
گر ز خواجه آن زمان بگریختی ** کی برو والی حشر انگیختی
If at that time he had fled from the merchant, how should the magistrate have set the police on him?
قاهری دزد مقهوریش بود ** زانک قهر او سر او را ربود
The robber's overpowering (the merchant) was (in reality) his being overpowered (and punished), because his act of violence took away his head (life).
غالبی بر خواجه دام او شود ** تا رسد والی و بستاند قود
(His) prevailing over the merchant becomes a trap for him, in order that the magistrate may arrive and take retaliation (on the murderer).
ای که تو بر خلق چیره گشته‌ای ** در نبرد و غالبی آغشته‌ای4565
O thou that hast become mighty over the people and art steeped in warfare and victory,
آن به قاصد منهزم کردستشان ** تا ترا در حلقه می‌آرد کشان
That One (God) hath purposely caused them to be routed, that all the while drawing thee on He may (at last) bring thee into the net.
هین عنان در کش پی این منهزم ** در مران تا تو نگردی منخزم
Beware, draw rein! Do not push on in pursuit of this fugitive, lest thou have thy nostrils pierced with a nose-ring.
چون کشانیدت بدین شیوه به دام ** حمله بینی بعد از آن اندر زحام
When by this device He hath drawn thee into the trap, after that thou wilt see the onset (of the people) pressing in crowds (upon thee).
عقل ازین غالب شدن کی گشت شاد ** چون درین غالب شدن دید او فساد
When did the intellect (ever) rejoice in this victory, inasmuch as in this victory it saw ruin?
تیزچشم آمد خرد بینای پیش ** که خدایش سرمه کرد از کحل خویش4570
The intellect is keen-eyed, possessed of foresight, for God hath powdered it with His own collyrium.
گفت پیغامبر که هستند از فنون ** اهل جنت در خصومتها زبون
The Prophet said that the folk of (destined for) Paradise are feeble (worsted) in quarrels, because of (their noble) accomplishments—
از کمال حزم و س الظن خویش ** نه ز نقص و بد دلی و ضعف کیش
Because of the perfection of their prudence and thinking ill (of themselves), not from deficiency (of intellect) and cowardice and weakness of (religious) faith.