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803-827

  • (Thus) he was crying amidst that multitude: the souls of the people were filled with awe.
  • بانگ می‌‌زد در میان آن گروه ** پر همی‌‌شد جان خلقان از شکوه‌‌

  • After that, the folk, men and women (alike), cast themselves unwittingly into the fire—
  • خلق خود را بعد از آن بی‌‌خویشتن ** می‌‌فگندند اندر آتش مرد و زن‌‌

  • Without custodian, without being dragged, for love of the Friend, because from Him is the sweetening of every bitterness— 805
  • بی‌‌موکل بی‌‌کشش از عشق دوست ** ز آن که شیرین کردن هر تلخ از اوست‌‌

  • Until it came to pass that the (king's) myrmidons were holding back the people, saying, “Do not enter the fire!”
  • تا چنان شد کان عوانان خلق را ** منع می‌‌کردند کاتش در میا

  • The Jew became black-faced (covered with shame) and dismayed; he became sorry and sick at heart,
  • آن یهودی شد سیه رو و خجل ** شد پشیمان زین سبب بیمار دل‌‌

  • Because the people grew more loving (ardent) in their Faith and more firm in mortification (faná) of the body.
  • کاندر ایمان خلق عاشق‌‌تر شدند ** در فنای جسم صادق‌‌تر شدند

  • Thanks (be to God), the Devil's plot caught him in its toils; thanks (be to God), the Devil saw himself disgraced.
  • مکر شیطان هم در او پیچید شکر ** دیو هم خود را سیه رو دید شکر

  • 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. 810
  • آن چه می‌‌مالید در روی کسان ** جمع شد در چهره‌‌ی آن ناکس آن‌‌

  • He who was busy rending the garment (honour and integrity) of the people—his own (garment) was rent, (while) they were unhurt.
  • آن که می‌‌درید جامه‌‌ی خلق چست ** شد دریده آن او ایشان درست‌‌

  • How the mouth remained awry of a man who pronounced the name of Mohammed, on whom be peace, derisively.
  • کج ماندن دهان آن مرد که نام محمد را علیه السلام به تسخر خواند

  • He made his mouth wry and called (the name of) Mohammed in derision: his mouth remained awry.
  • آن دهان کژ کرد و از تسخر بخواند ** مر محمد را دهانش کژ بماند

  • He came back, saying, “Pardon me, O Mohammed, O thou to whom belong the (Divine) favours and knowledge (derived) immediately from God.
  • باز آمد کای محمد عفو کن ** ای ترا الطاف و علم من لدن‌‌

  • In my folly I was ridiculing thee, (but) I myself was related to ridicule and deserving it.”
  • من ترا افسوس می‌‌کردم ز جهل ** من بدم افسوس را منسوب و اهل‌‌

  • When God wishes to rend the veil of any one (expose him to shame), He turns his inclination towards reviling holy men. 815
  • چون خدا خواهد که پرده‌‌ی کس درد ** میلش اندر طعنه‌‌ی پاکان برد

  • And if God wishes to hide the blame of any one, he (that person) does not breathe a word of blame against the blameworthy.
  • چون خدا خواهد که پوشد عیب کس ** کم زند در عیب معیوبان نفس‌‌

  • When God wishes to help us, He turns our inclination towards humble lament.
  • چون خدا خواهد که‌‌مان یاری کند ** میل ما را جانب زاری کند

  • Oh, happy the eye that is weeping for His sake! Oh, fortunate the heart that is seared for His sake!
  • ای خنک چشمی که آن گریان اوست ** وی همایون دل که آن بریان اوست‌‌

  • The end of every weeping is laughter at last; the man who foresees the end is a blessed servant (of God).
  • آخر هر گریه آخر خنده‌‌ای است ** مرد آخر بین مبارک بنده‌‌ای است‌‌

  • Wherever is flowing water, there is greenery: wherever are running tears, (the Divine) mercy is shown. 820
  • هر کجا آب روان سبزه بود ** هر کجا اشک روان رحمت شود

  • Be moaning and moist-eyed like the water-wheel, that green herbs may spring up from the courtyard of your soul.
  • باش چون دولاب نالان چشم تر ** تا ز صحن جانت بر روید خضر

  • If you desire tears, have mercy on one who sheds tears; if you desire mercy, show mercy to the weak.
  • اشک خواهی رحم کن بر اشک بار ** رحم خواهی بر ضعیفان رحم آر

  • How the fire reproached the Jewish king.
  • عتاب کردن آتش را آن پادشاه جهود

  • The king turned his face to the fire, saying, “O fierce-tempered one, where is thy world-consuming natural disposition?
  • رو به آتش کرد شه کای تند خو ** آن جهان سوز طبیعی خوت کو

  • How art thou not burning? What has become of thy specific property? Or has thy intention changed because of our fortune?
  • چون نمی‌‌سوزی چه شد خاصیتت ** یا ز بخت ما دگر شد نیتت‌‌

  • Thou hast no pity (even) on the fire-worshipper: how (then) has he been saved who does not worship thee? 825
  • می‌‌نبخشایی تو بر آتش پرست ** آن که نپرستد ترا او چون برست‌‌

  • Never, O fire, art thou patient: how burnest thou not? What is it? Hast thou not the power?
  • هرگز ای آتش تو صابر نیستی ** چون نسوزی چیست قادر نیستی‌‌

  • Is this a spell, I wonder, that binds the eye or the mind? How does such a lofty flame not burn?
  • چشم بند است این عجب یا هوش بند ** چون نسوزاند چنین شعله‌‌ی بلند