If this earth had not possessed a spiritual eye, wherefore should it have swallowed Qárún in such a fashion?
این زمین را گر نبودی چشم جان ** از چه قارون را فرو خورد آنچنان
If the Moaning (Pillar) had not possessed the eye of the heart (oculus cordis), how should it have seen the separation (from it) of that august one (the Prophet)?
گر نبودی چشم دل حنانه را ** چون بدیدی هجر آن فرزانه را
If the gravel had not been possessed of an eye, how should it have given testimony in the closed fist (of Abú Jahl)?
سنگ‌ریزه گر نبودی دیده‌ور ** چون گواهی دادی اندر مشت در
O intellect, unfold thy wings and pinions: read the Súra (which begins with the words), (when the earth) shall be caused to quake with a mighty quaking.2420
ای خرد بر کش تو پر و بالها ** سوره بر خوان زلزلت زلزالها
At the Resurrection how should this earth give testimonies concerning good and evil without having seen?
در قیامت این زمین بر نیک و بد ** کی ز نادیده گواهیها دهد
For she will relate her experiences and informations: the earth will reveal her secrets to us.
که تحدث حالها و اخبارها ** تظهر الارض لنا اسرارها
“This sending of me (as a prophet) to thee, O prince, is a clear evidence that the Sender was aware
این فرستادن مرا پیش تو میر ** هست برهانی که بد مرسل خبیر
That such a medicine as this is suitable to such a desperate malady, for the purpose of success (in curing it).
کین چنین دارو چنین ناسور را ** هست درخور از پی میسور را
Heretofore thou hadst seen visions (warning thee) that God would choose me out (to go to thee),2425
واقعاتی دیده بودی پیش ازین ** که خدا خواهد مرا کردن گزین
(And that) I, having taken the rod and the Light in my hand, would break thy insolent horn.
من عصا و نور بگرفته به دست ** شاخ گستاخ ترا خواهم شکست
On this account the Lord of the Judgement was showing unto thee terrible visions of diverse sorts,
واقعات سهمگین از بهر این ** گونه گونه می‌نمودت رب دین
Suitable to thy evil conscience and thy inordinate disobedience, that thou might’st know that He knows what is proper for thee;
در خور سر بد و طغیان تو ** تا بدانی کوست درخوردان تو
That thou might’st know that He is wise and omniscient and the healer of irremediable maladies.
تا بدانی کو حکیمست و خبیر ** مصلح امراض درمان‌ناپذیر
Through false interpretations thou wert made blind and deaf to those (visions), saying, ‘This is caused by heavy slumber’;2430
تو به تاویلات می‌گشتی از آن ** کور و گر کین هست از خواب گران
And the physician and the astrologer in flashes (of intelligence) saw the (true) explanation thereof, but concealed it from (motives) of cupidity.
وآن طبیب و آن منجم در لمع ** دید تعبیرش بپوشید از طمع
He (the physician) said, ‘Far be it from thy empire and kingship that anxiety should enter into thy consciousness.
گفت دور از دولت و از شاهیت ** که درآید غصه در آگاهیت
When the (human) constitution is indisposed by food that disagrees with it or by (rich) viands, it sees visions in sleep.’
از غذای مختلف یا از طعام ** طبع شوریده همی‌بیند منام
(He said this) because he perceived that thou art not one that desires good counsel, and that thou art violent and blood-drinking and not of lowly nature.
زانک دید او که نصیحت‌جو نه‌ای ** تند و خون‌خواری و مسکین‌خو نه‌ای
Kings shed blood for righteousness' sake, but their mercy is greater than their severity.2435
پادشاهان خون کنند از مصلحت ** لیک رحمتشان فزونست از عنت
The king must have the nature of the Lord: His mercy hath precedence over His wrath.
شاه را باید که باشد خوی رب ** رحمت او سبق دارد بر غضب
Wrath must not prevail (in the king), like (as it does in) the Devil, (so that) he sheds blood unnecessarily for the purpose of guile;
نه غضب غالب بود مانند دیو ** بی‌ضرورت خون کند از بهر ریو
Nor, again, (should) an effeminate mildness (prevail in him), for in consequence of that his wife and handmaids will become harlots.
نه حلیمی مخنث‌وار نیز ** که شود زن روسپی زان و کنیز
Thou hadst made thy breast a house for the Devil, thou hadst made hatred a qibla (object on which thy mind was bent).
دیوخانه کرده بودی سینه را ** قبله‌ای سازیده بودی کینه را
Many are the hearts which thy sharp horn has wounded: lo, my rod has broken thy froward horn.2440
شاخ تیزت بس جگرها را که خست ** نک عصاام شاخ شوخت را شکست
How the people of this world attack the people of that (other) world and charge (against them) as far as the frontier, namely, generation and propagation, which is the boundary of the Unseen, and how they (the people of this world) are unaware of the ambush (prepared for them); for the infidel makes his assault (only) when the holy warrior does not go to war.
حمله بردن این جهانیان بر آن جهانیان و تاختن بردن تا سینور ذر و نسل کی سر حد غیب است و غفلت ایشان از کمین کی چون غازی به غزا نرود کافر تاختن آورد
The army of the corporeal ones attacked in the direction of the fortress and stronghold of the spiritual ones,
حمله بردند اسپه جسمانیان ** جانب قلعه و دز روحانیان