آن کهی کو داشت از کان نقد چند ** گشت پاره پاره از زخم کلند
The mountain that possessed some cash in its mine was riven to pieces by the strokes of the pick-axe.
تیغ بهر اوست کو را گردنیست ** سایه که افکندست بر وی زخم نیست
The sword is for him who has a (high and proud) neck; no blow falls on the shadow that is thrown (flat upon the ground).
مهتری نفطست و آتش ای غوی ** ای برادر چون بر آذر می‌روی2760
Eminence is naphtha and fire, O misguided one: O brother, how (why) art thou going into the fire?
هر چه او هموار باشد با زمین ** تیرها را کی هدف گردد ببین
How should anything that is level with the earth become a target for arrows? Consider!
سر بر آرد از زمین آنگاه او ** چون هدفها زخم یابد بی رفو
(But if) it raise its head from the earth, then, like targets, it will suffer blows irremediable.
نردبان خالق این ما و منیست ** عاقبت زین نردبان افتادنیست
This egoism is the ladder of (climbed by) the creatures (of God): they must fall from this ladder in the end.
هر که بالاتر رود ابله‌ترست ** که استخوان او بتر خواهد شکست
The higher any one goes, the more foolish he is, for his bones will be worse broken.
این فروعست و اصولش آن بود ** که ترفع شرکت یزدان بود2765
This is (constitutes) the derivatives (of the subject), and its fundamental principles are that to exalt one’s self is (to claim) copartnership with God.
چون نمردی و نگشتی زنده زو ** یاغیی باشی به شرکت ملک‌جو
Unless thou hast died and become living through Him, thou art an enemy seeking to reign in copartnership (with Him)
چون بدو زنده شدی آن خود ویست ** وحدت محضست آن شرکت کیست
When thou hast become living through Him, that (which thou hast become) is in sooth He: it is absolute Unity; how is it co partnership?
شرح این در آینه‌ی اعمال جو ** که نیابی فهم آن از گفت و گو
Seek the explanation of this in the mirror of (devotional) works, for thou wilt not gain the understanding of it from speech and discourse.
گر بگویم آنچ دارم در درون ** بس جگرها گردد اندر حال خون
If I tell that which I have within, many hearts will immediately be turned into blood,
بس کنم خود زیرکان را این بس است ** بانگ دو کردم اگر در ده کس است2770
I will refrain; indeed, for the intelligent this (which has been said) is enough: I have shouted twice, if any one is in the village
حاصل آن هامان بدان گفتار بد ** این چنین راهی بر آن فرعون زد
To sum up, Hámán by means of those evil words waylaid Pharaoh in such a (terrible) way as this.
لقمه‌ی دولت رسیده تا دهان ** او گلوی او بریده ناگهان
The morsel, felicity, had reached his (Pharaoh’s) mouth, (when) he (Hámán) suddenly cut his throat.
خرمن فرعون را داد او به باد ** هیچ شه را این چنین صاحب مباد
He gave Pharaoh’s stack to the wind (destroyed him): may no king have such a minister!
نومید شدن موسی علیه‌السلام از ایمام فرعون به تاثیر کردن سخن هامان در دل فرعون
How Moses, on whom be peace, despaired of Pharaoh’s accepting the true faith, because the words of Hámán made an impression on Pharaoh’s heart.
گفت موسی لطف بنمودیم وجود ** خود خداوندیت را روزی نبود
Moses said, “We have shown kindness and generosity, (but) verily it was not the portion allotted to thy dominion
آن خداوندی که نبود راستین ** مر ورا نه دست دان نه آستین2775
The dominion that is not righteous—regard it as having neither hand nor sleeve
آن خداوندی که دزدیده بود ** بی دل و بی جان و بی دیده بود
The dominion that is stolen (usurped) is without heart and without soul and without eye.
آن خداوندی که دادندت عوام ** باز بستانند از تو هم‌چو وام
The dominion which the vulgar have given to thee they will take back from thee as a debt.
ده خداوندی عاریت به حق ** تا خداوندیت بخشد متفق
Give up to God the dominion held on loan, that He may bestow on thee the dominion to which all consent.”
منازعت امیران عرب با مصطفی علیه‌السلام کی ملک را مقاسمت کن با ما تا نزاعی نباشد و جواب فرمودن مصطفی علیه‌السلام کی من مامورم درین امارت و بحث ایشان از طرفین
How the Amírs of the Arabs wrangled with Mustafá (Mohammed), on whom be peace, saying, "Share the kingdom with us, in order that there may be no contention"; and how Mustafá, on whom be peace, answered and said, "I am commanded (by God) in respect of this Amírate"; and the arguments on both sides.
آن امیران عرب گرد آمدند ** نزد پیغامبر منازع می‌شدند
The Amírs of the Arabs assembled and began to wrangle in the Prophet's presence,
که تو میری هر یک از ما هم امیر ** بخش کن این ملک و بخش خود بگیر2780
Saying, “Thou art an Amír; every one of us is an Amír likewise: distribute this kingdom and take thy share.
هر یکی در بخش خود انصاف‌جو ** تو ز بخش ما دو دست خود بشو
Each (of us) is seeking equity in regard to his share: do thou wash thy hands of our share.”
گفت میری مر مرا حق داده است ** سروری و امر مطلق داده است
He replied, “God hath given the Amírate to me: He hath given me the chief authority and the absolute command,
کین قران احمدست و دور او ** هین بگیرید امر او را اتقوا
Saying, ‘This is the epoch and cycle of Ahmad (Mohammed): hark, accept his command! Have fear (of God)!’”
قوم گفتندش که ما هم زان قضا ** حاکمیم و داد امیریمان خدا
The party (of Amírs) said to him, “We too are (made) rulers by that (Divine) destiny, and God hath given the Amírate to us.”
گفت لیکن مر مرا حق ملک داد ** مر شما را عاریه از بهر زاد2785
He said, “(Yes), but to me God gave it as a possession, and to you (only) as a loan for the sake of (furnishing you with) provisions for the road.
میری من تا قیامت باقیست ** میری عاریتی خواهد شکست
My Amírate is lasting till the Resurrection; the Amírate held on loan will be shattered.”
قوم گفتند ای امیر افزون مگو ** چیست حجت بر فزون‌جویی تو
The (opposing) party said, “O Amír, do not say too much (about this): what is thy argument for seeking more (than thy share)?”
در زمان ابری برآمد ز امر مر ** سیل آمد گشت آن اطراف پر
Forthwith, by the bitter command (of God), a cloud arose; (then) came the torrent: the countryside was filled (with the flood).
رو به شهر آورد سیل بس مهیب ** اهل شهر افغان‌کنان جمله رعیب
The exceedingly frightful torrent set its face towards the town: the townsfolk (were) making loud lamentation, all (were) terrified.
گفت پیغامبر که وقت امتحان ** آمد اکنون تا گمارد گردد عیان2790
The Prophet said, “Now the time is come for the test, in order that opinion may become ocular vision.”
هر امیری نیزه‌ی خود در فکند ** تا شود در امتحان آن سیل‌بند
Each Amír flung his lance (into the flood), that in the test it might become a barrier against the torrent.
پس قضیب انداخت در وی مصطفی ** آن قضیب معجز فرمان روا
Then Mustafá (Mohammed) cast his wand upon it—that sovereign wand that reduced (his foes) to helplessness.
نیزه‌ها را هم‌چو خاشاکی ربود ** آب تیز سیل پرجوش عنود
The rapid water of the boiling tameless torrent swept away the lances like a bit of straw.
نیزه‌ها گم گشت جمله و آن قضیب ** بر سر آب ایستاده چون رقیب
All the lances disappeared, while that wand stood on the surface of the water like a sentry.
ز اهتمام آن قضیب آن سیل زفت ** روبگردانید و آن سیلاب رفت2795
From anxious regard for that wand the mighty torrent turned its face away, and the flood-water departed.
چون بدیدند از وی آن امر عظیم ** پس مقر گشتند آن میران ز بیم
When they beheld that great matter wrought by him, those Amírs, (overcome) by dread, confessed—
جز سه کس که حقد ایشان چیره بود ** ساحرش گفتند و کاهی از جحود
Save three persons, whose rancour was prevailing: they, from disbelief, called him a magician and soothsayer.
ملک بر بسته چنان باشد ضعیف ** ملک بر رسته چنین باشد شریف
The kingship that has been tied on (artificially) is weak like that; the kingship that has grown up (naturally) is august like this.
نیزه‌ها را گر ندیدی با قضیب ** نامشان بین نام او بین این نجیب
If thou didst not see the lances together with the wand, (yet) consider the names of them (the Amírs) and consider the name of him (Mohammed), O noble one!
نامشان را سیل تیز مرگ برد ** نام او و دولت تیزش نمرد2800
Their names the rapid torrent of death has borne away; his name and his puissant fortune are not dead.
پنج نوبت می‌زنندش بر دوام ** هم‌چنین هر روز تا روز قیام
For him the drum is always beaten five times (daily): on this wise every day till the Day of Resurrection.