گفت با درویش روزی یک خسی ** که ترا این‌جا نمی‌داند کسی
One day a base fellow said to a dervish, “Thou art unknown to any one here.”
گفت او گر می‌نداند عامیم ** خویش را من نیک می‌دانم کیم
He replied, “If the vulgar do not know me, I know very well who I am.
وای اگر بر عکس بودی درد و ریش ** او بدی بینای من من کور خویش
Alas, if the pain and sore (the spiritual malady) had been reversed (bestowed contrariwise) and he (the vulgar man) had seen me (as I really am), while I was blind to myself!”
احمقم گیر احمقم من نیک‌بخت ** بخت بهتر از لجاج و روی سخت
(The treasure-seeker said), “Suppose I am a fool, I am a lucky fool: luck is better than perversity and a hard (impudent) face.
این سخن بر وفق ظنت می‌جهد ** ورنه بختم داد عقلم هم دهد 4335
These words (of yours) express (only) your (false) opinion; for my luck at the same time endows me with all that belongs to (perfect) intelligence.”
بازگشتن آن شخص شادمان و مراد یافته و خدای را شکر گویان و سجده کنان و حیران در غرایب اشارات حق و ظهور تاویلات آن در وجهی کی هیچ عقلی و فهمی بدانجا نرسد
How that person returned (to Baghdád) rejoicing and successful and giving thanks to God and prostrating himself (in prayer) and amazed at the wondrous indications vouchsafed (to him) by God and the coming to light of the interpretations thereof in a way that no mind and understanding can conceive.
باز گشت از مصر تا بغداد او ** ساجد و راکع ثناگر شکرگو
He returned from Cairo to Baghdád, prostrating himself and bowing (in prayer) and giving praise and thanks (to God).
جمله ره حیران و مست او زین عجب ** ز انعکاس روزی و راه طلب
All the way he was bewildered and intoxicated by this marvel, (namely), by the complete change (which had taken place) as regards his daily bread (the treasure) and the method of seeking (it),
کر کجا اومیدوارم کرده بود ** وز کجا افشاند بر من سیم و سود
Saying (to himself), “Whence did He make me hopeful and whence did He shower money and profit upon me!
این چه حکمت بود که قبله‌ی مراد ** کردم از خانه برون گمراه و شاد
What wisdom was this, that the Object of (all) desire caused me to go forth from my home gladly on a fool's errand,
تا شتابان در ضلالت می‌شدم ** هر دم از مطلب جداتر می‌بدم 4340
So that I was hastening to lose the way and at every moment was being farther removed from that which I sought—
باز آن عین ضلالت را به جود ** حق وسیلت کرد اندر رشد و سود
And then God in His munificence made that very aberration the means of (my) reaching the right road and gaining wealth!”
گمرهی را منهج ایمان کند ** کژروی را محصد احسان کند
He maketh losing the way an avenue to (true) faith; He maketh going wrong a field for the harvest of righteousness,
تا نباشد هیچ محسن بی‌وجا ** تا نباشد هیچ خاین بی‌رجا
To the end that no righteous man may be without fear, and that no traitor (sinner) may be without hope.
اندرون زهر تریاق آن حفی ** کرد تا گویند ذواللطف الخفی
The Gracious One hath put an antidote in the poison in order that they may say He is the Lord of hidden grace.
نیست مخفی در نماز آن مکرمت ** در گنه خلعت نهد آن مغفرت 4345
That (Divine) bounty is not mysterious in (the case of) piety; (but) the (Divine) Forgiveness bestows a robe of honour (even) in (the case of) sin.
منکران را قصد اذلال ثقات ** ذل شده عز و ظهور معجزات
The unbelievers sought to abase those (the prophets) who were worthy of trust: (that) abasement became exaltation and (the cause of) miracles being displayed.
قصدشان ز انکار ذل دین بده ** عین ذل عز رسولان آمده
In their unbelief they attempted to abase the (true) religion: that very abasement was turned to glory for the prophets.
گر نه انکار آمدی از هر بدی ** معجزه و برهان چرا نازل شدی
How should a judge require (a litigant to give) evidence until his disbelieving opponent has demanded proof of his veracity?
خصم منکر تا نشد مصداق‌خواه ** کی کند قاضی تقاضای گواه
How should a judge require (a litigant to give) evidence until his disbelieving, opponent has demanded proof of his veracity?
The miracle (performed by a prophet) is like an honest witness to the indubitable veracity of the claimant.
طعن چون می‌آمد از هر ناشناخت ** معجزه می‌داد حق و می‌نواخت
Since they (the prophets) were being attacked by every ignoramus, God bestowed on them the gift of miracles and showed them favour.
مکر آن فرعون سیصد تو بده ** جمله ذل او و قمع او شده
The plots of Pharaoh were three-hundredfold: all (of them) became (the means to) his abasement and subjugation.
ساحران آورده حاضر نیک و بد ** تا که جرح معجزه‌ی موسی کند
He brought magicians, good and bad, into his presence in order that he might invalidate the miracles of Moses,
تا عصا را باطل و رسوا کند ** اعتبارش را ز دلها بر کند
That he might nullify the rod (of Moses) and put it to shame and remove from (men's) hearts the respect (which they had) for it.
عین آن مکر آیت موسی شود ** اعتبار آن عصا بالا رود 4355
Those very plots only serve to manifest the veracity of Moses: the prestige of his rod goes up.
لشکر آرد او پگه تا حول نیل ** تا زند بر موسی و قومش سبیل
He (Pharaoh) leads his army betimes to the neighbourhood of the Nile in order to waylay Moses and his people;
آمنی امت موسی شود ** او به تحت‌الارض و هامون در رود
(But) it only serves to ensure the safety of the followers of Moses, (while) he (Pharaoh) goes under the earth and the plain (of sand).
گر به مصر اندر بدی او نامدی ** وهم از سبطی کجا زایل شدی
If he (Moses) had stayed in Egypt, he (Pharaoh) would not have marched (against him): how, (then), would the Israelites have been relieved of dread?
آمد و در سبط افکند او گداز ** که بدانک امن در خوفست راز
He marched and caused the Israelites to be consumed (with terror); for (you must) know that safety is concealed in danger.
آن بود لطف خفی کو را صمد ** نار بنماید خود آن نوری بود 4360
The hidden grace consists in this, that the Lord shows unto him (the recipient of grace) a (terrible) fire, but it is really a (gracious) light.
نیست مخفی مزد دادن در تقی ** ساحران را اجر بین بعد از خطا
There is nothing mysterious in (God's) rewarding piety, (but) look at the reward bestowed on the magicians (of Pharaoh) after their sin!
نیست مخفی وصل اندر پرورش ** ساحران را وصل داد او در برش
There is nothing mysterious in the favour shown (by God) while cherishing (His lovers), (but) He bestowed His favour on the magicians in the amputation (of their hands and feet).
نیست مخفی سیر با پای روا ** ساحران را سیر بین در قطع پا
There is nothing mysterious in journeying with feet that move, but look at the journey of the magicians when their feet had been cut off!
عارفان زانند دایم آمنون ** که گذر کردند از دریای خون
The knowers of God are safe for ever because they have passed through a sea of blood.
امنشان از عین خوف آمد پدید ** لاجرم باشند هر دم در مزید 4365
Safety appeared to them from the very midst of terror; consequently they are always in a state of increase (of safety).
امن دیدی گشته در خوفی خفی ** خوف بین هم در امیدی ای حفی
You have seen that safety is concealed in a (state of) fear (danger): O excellent man, observe also that fear (danger) is (lurking) in a (state of) hope.
آن امیر از مکر بر عیسی تند ** عیسی اندر خانه رو پنهان کند
A certain Amír cunningly shadows Jesus: Jesus hides himself in the house.
اندر آید تا شود او تاجدار ** خود ز شبه عیسی آید تاجدار
He (the Amír) enters in order that he may (seize him and) wear the crown (of sovereignty): because of his likeness to Jesus he himself becomes the crown of the gibbet.
هی می‌آویزید من عیسی نیم ** من امیرم بر جهودان خوش‌پیم
(He cries out), “Oh, do not hang me: I am not Jesus, I am the Amír, I am well-disposed to the Jews.”
زوترش بردار آویزید کو ** عیسی است از دست ما تخلیط‌جو 4370
“Hang him on the gibbet,” (cry the Jews), “with all speed, for he is Jesus: (he is) seeking to escape from our hands by personating another.”
چند لشکر می‌رود تا بر خورد ** برگ او فی گردد و بر سر خورد
How often does an army march (hoping) to enjoy the fruits (of victory): its equipment becomes spoil (for the enemy), and it is overthrown.
چند بازرگان رود بر بوی سود ** عید پندارد بسوزد همچو عود
How often does a merchant go (from home) in hope of gain: he thinks it will be a feast ('íd), but he is consumed like aloeswood ('úd).
چند در عالم بود برعکس این ** زهر پندارد بود آن انگبین
How often in the world does it happen contrariwise to this: (for example) one fancies (something to be bitter as) poison when it is (really sweet as) honey.
بس سپه بنهاده دل بر مرگ خویش ** روشنیها و ظفر آید به پیش
Often, (when) soldiers have made up their minds to die, the splendours (of triumph) and victory appear.
ابرهه با پیل بهر ذل بیت ** آمده تا افکند حی را چو میت 4375
Abraha came with the elephant to dishonour the House (of Allah), that he might throw down the living (and leave them lying) as though dead,
تا حریم کعبه را ویران کند ** جمله را زان جای سرگردان کند
And destroy the holy Ka‘ba and cause all (the inhabitants) to wander forth from that place,
تا همه زوار گرد او تنند ** کعبه‌ی او را همه قبله کنند
In order that all the pilgrims might gather round him and might all turn in worship to his Ka‘ba,
وز عرب کینه کشد اندر گزند ** که چرا در کعبه‌ام آتش زنند
And that he might take vengeance on the Arabs for the injury (inflicted by them), for “why,” said he, “should they set my Ka‘ba on fire?”
عین سعیش عزت کعبه شده ** موجب اعزاز آن بیت آمده
His efforts only turned to glory for the Ka‘ba: they caused the (holy) House to be glorified.
مکیان را عز یکی بد صد شده ** تا قیامت عزشان ممتد شده 4380
(Formerly) the glory of the Meccans had been one: (now) it became a hundred: their glory was now extending to the Resurrection.