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.
او و کعبه‌ی او شده مخسوف‌تر ** از چیست این از عنایات قدر
He (Abraha) and his Ka‘ba were eclipsed more (and more). Whence is this? From the favours of the (Divine) Decree.
از جهاز ابرهه هم‌چون دده ** آن فقیران عرب توانگر شده
Those poor Arabs were enriched by the equipment and baggage of (the host of) Abraha, (who was) like a wild beast.
او گمان برده که لشکر می‌کشید ** بهر اهل بیت او زر می‌کشید
He thought that he was bringing an army (against the Ka‘ba): (in fact) he was bringing gold for the defenders of the House.
اندرین فسخ عزایم وین همم ** در تماشا بود در ره هر قدم
He (the treasure-seeker) was (occupied), every step of the way, in contemplating this (wondrous) annulment of fixed purposes and ambitions.
خانه آمد گنج را او باز یافت ** کارش از لطف خدایی ساز یافت 4385
(When) he came home, he discovered the treasure: by Divine grace his fortune was restored.
مکرر کردن برادران پند دادن بزرگین را و تاب ناآوردن او آن پند را و در رمیدن او ازیشان شیدا و بی‌خود رفتن و خود را در بارگاه پادشاه انداختن بی‌دستوری خواستن لیک از فرط عشق و محبت نه از گستاخی و لاابالی الی آخره
How the (two) brothers repeated their advice to the eldest, and how he was unable to endure it and ran away from them and went off, frenzied and beside himself, and rushed into the King's audience-chamber without asking permission; but (this was) from excess of passionate love, not from disrespect and recklessness, etc.
آن دو گفتندش که اندر جان ما ** هست پاسخ‌ها چو نجم اندر سما
The two (brothers) said to him, “In our souls are answers (to thy arguments), like stars in the sky.
گر نگوییم آن نیاید راست نرد ** ور بگوییم آن دلت آید به درد
Unless we (answer and) speak, the game will not come out right; and if we speak, thy heart will be grieved.
همچو چغزیم اندر آب از گفت الم ** وز خموشی اختناقست و سقم
We are like frogs in the water: ’tis painful to speak, while the result of silence is suffocation and illness.
گر نگوییم آتشی را نور نیست ** ور بگوییم آن سخن دستور نیست
If we speak not, (our) friendship (with thee) has no light (of truth); and if we speak, ’tis without leave (from thee).”
در زمان برجست کای خویشان وداع ** انما الدنیا و ما فیها متاع 4390
Straightway he sprang up, crying, “Farewell, O kinsmen: verily this world and all therein is but a passing enjoyment,”
پس برون جست او چو تیری از کمان ** که مجال گفت کم بود آن زمان
And darted away like an arrow from the bow, so that there was no opportunity (for them) to speak at that time.
اندر آمد مست پیش شاه چین ** زود مستانه ببوسید او زمین
He came intoxicated (with love) into the presence of the King of China and at once kissed the earth frenziedly (at his feet).
شاه را مکشوف یک یک حالشان ** اول و آخر غم و زلزالشان
To the King their (his lovers') feelings, their passion and agitation, were (an) open (book) in every detail from first to last.
میش مشغولست در مرعای خویش ** لیک چوپان واقفست از حال میش
The sheep are busy in their pasture, but the shepherd knows all about the sheep.
کلکم راع بداند از رمه ** کی علف‌خوارست و کی در ملحمه 4395
(Any one of those of whom the Prophet said), “Each of you is a shepherd,” knows which of the flock is feeding and which is (engaged) in combat.
گرچه در صورت از آن صف دور بود ** لیک چون دف در میان سور بود
Although apparently he was far from those ranks, yet he was (in their midst) like the tambourine at a wedding-feast.
واقف از سوز و لهیب آن وفود ** مصلحت آن بد که خشک آورده بود
(He was) well acquainted with the burning and flaming (passion) of those who came to his court, (but) in his wisdom he had ignored them and kept silence.
در میان جانشان بود آن سمی ** لک قاصد کرده خود را اعجمی
That exalted (monarch) was in the midst (depths) of their souls, but he had purposely feigned to be unfamiliar (with them).
صورت آتش بود پایان دیگ ** معنی آتش بود در جان دیگ
The form (appearance) of the fire is beneath the kettle; the spirit (reality) of the fire is in the soul of the kettle.
صورتش بیرون و معنیش اندرون ** معنی معشوق جان در رگ چو خون 4400
Its form is outside and its spirit inside: the spirit (real nature) of the soul's Beloved is (in the soul) like blood in the veins.
شاه‌زاده پیش شه زانو زده ** ده معرف شارح حالش شده
The prince knelt before the King, (while) ten announcers gave a description of his state.
گرچه شه عارف بد از کل پیش پیش ** لیک می‌کردی معرف کار خویش
Although the King knew it all long ago, yet the announcer was performing the duties of his office.
در درون یک ذره نور عارفی ** به بود از صد معرف ای صفی
O sincere man, a single atom of the light of (mystic) knowledge within (thee) is better than a hundred announcers.
گوش را رهن معرف داشتن ** آیت محجوبیست و حزر و ظن
To confine one's attention to the announcer is a mark of being debarred (from access to real knowledge) and of (being preoccupied with) conjecture and (mere) opinion.
آنک او را چشم دل شد دیدبان ** دید خواهد چشم او عین العیان 4405
He whose scout is his inward eye—his eye will behold with the very acme of clairvoyance.
با تواتر نیست قانع جان او ** بل ز چشم دل رسد ایقان او
His soul is not content with traditional authority; nay, his feeling of (absolute) certainty comes from the inward eye.
پس معرف پیش شاه منتجب ** در بیان حال او بگشود لب
Then the announcer opened his lips to describe his (the eldest brother's) plight in the presence of the elect King.
گفت شاها صید احسان توست ** پادشاهی کن که بی بیرون شوست
He said, “O King, he is fallen a prey to thy beneficence: show kingly favour (to him), for he has no means of escape.
دست در فتراک این دولت زدست ** بر سر سرمست او بر مال دست
He has clutched the saddle-strap of this empire: stroke his distraught head with thy (royal) hand!”