In fighting against the infidels he got the upper hand of (vanquished) a certain knight, and quickly drew a sword and made haste (to slay him).
در غزا بر پهلوانی دست یافت ** زود شمشیری بر آورد و شتافت
He spat on the face of ‘Alí, the pride of every prophet and every saint;
او خدو انداخت در روی علی ** افتخار هر نبی و هر ولی
He spat on the countenance before which the face of the moon bows low in the place of worship.
آن خدو زد بر رخی که روی ماه ** سجده آرد پیش او در سجده‌‌گاه
‘Alí at once threw his sword away and relaxed (his efforts) in fighting him.3725
در زمان انداخت شمشیر آن علی ** کرد او اندر غزایش کاهلی
That champion was astounded by this act and by his showing forgiveness and mercy without occasion.
گشت حیران آن مبارز زین عمل ** وز نمودن عفو و رحمت بی‌‌محل
He said, “You lifted your keen sword against me: why have you flung it aside and spared me?
گفت بر من تیغ تیز افراشتی ** از چه افکندی مرا بگذاشتی
What did you see that was better than combat with me, so that you have become slack in hunting me down?
آن چه دیدی بهتر از پیکار من ** تا شدی تو سست در اشکار من
What did you see, so that such anger as yours abated, and so that such a lightning flashed and (then) recoiled?
آن چه دیدی که چنین خشمت نشست ** تا چنان برقی نمود و باز جست
What did you see, that from the reflexion of that vision (of thine) a flame appeared in my heart and soul?3730
آن چه دیدی که مرا ز آن عکس دید ** در دل و جان شعله ای آمد پدید
What did you see, beyond (material) existence and space, that was better than life?— and (so) you gave me life.
آن چه دیدی برتر از کون و مکان ** که به از جان بود و بخشیدیم جان
In bravery you are the Lion of the Lord: in generosity who indeed knows who (what) you are?
در شجاعت شیر ربانی ستی ** در مروت خود که داند کیستی
In generosity you are (like) Moses' cloud in the desert, whence came the dishes of food and bread incomparable.”
در مروت ابر موسایی به تیه ** کآمد از وی خوان و نان بی‌‌شبیه
The clouds give wheat which man with toil makes cooked (easy to digest) and sweet as honey.
ابرها گندم دهد کان را به جهد ** پخته و شیرین کند مردم چو شهد
(But) Moses' cloud spread the wings of mercy and gave cooked and sweet food that was (ready to be eaten) without trouble.3735
ابر موسی پر رحمت بر گشاد ** پخته و شیرین بی‌‌زحمت بداد
For the sake of those (beggars) who partook of its bounty, its (the cloud's) mercy raised a banner (displayed itself) in the world.
از برای پخته خواران کرم ** رحمتش افراشت در عالم علم
During forty years that ration and largesse did not fail the hopeful people (of Israel) for a single day,
تا چهل سال آن وظیفه و آن عطا ** کم نشد یک روز از آن اهل رجا
Until they too, because of their vileness, arose and demanded leeks and green herbs and lettuce.
تا هم ایشان از خسیسی خاستند ** گندنا و تره و خس خواستند
O people of Ahmad (Mohammed), who are of the noble, (for you) that food is continuing till the Resurrection.
امت احمد که هستند از کرام ** تا قیامت هست باقی آن طعام
When (the Prophet's saying), “I pass the night with my Lord,” was uttered, (the words) “He gives (me) food” and “He gives (me) drink” referred metaphorically to (spiritual) food (and drink).3740
چون ابیت عند ربی فاش شد ** یطعم و یسقی کنایت زاش شد
Accept this (saying) without any (perverse) interpretation, that it may come into your throat (as agreeably) as honey and milk.
هیچ بی‌‌تاویل این را در پذیر ** تا در آید در گلو چون شهد و شیر
Because interpretation (alteration of the meaning) is a rejection of the gift, since he (the interpreter) regards that real (original) meaning as faulty.
ز آن که تاویل است وا داد عطا ** چون که بیند آن حقیقت را خطا
The view that it is faulty arises from the weakness of his understanding: Universal Reason is the kernel, and the particular reason is (like) the rind.
آن خطا دیدن ز ضعف عقل اوست ** عقل کل مغز است و عقل جزو پوست
Alter yourself, not the Traditions (of the Prophet): abuse your (dull) brain, not the rose garden (the true sense which you cannot apprehend).
خویش را تاویل کن نه اخبار را ** مغز را بد گوی نی گلزار را
“O ‘Alí, thou who art all mind and eye, relate a little of that which thou hast seen!3745
ای علی که جمله عقل و دیده‌‌ای ** شمه ای واگو از آن چه دیده‌‌ای
The sword of thy forbearance hath rent my soul, the water of thy knowledge hath purified my earth.
تیغ حلمت جان ما را چاک کرد ** آب علمت خاک ما را پاک کرد
Tell it forth! I know that these are His (God's) mysteries, because ’tis His work (way) to kill without sword.
باز گو دانم که این اسرار هوست ** ز آن که بی‌‌شمشیر کشتن کار اوست
He that works without tools and without limbs, He that bestows these profitable gifts,
صانع بی‌‌آلت و بی‌‌جارحه ** واهب این هدیه‌‌های رابحه
Causes the intelligence to taste myriads of wines in such wise that eyes and ears are unaware.
صد هزاران می‌‌چشاند هوش را ** که خبر نبود دو چشم و گوش را
Tell it forth, O falcon of the empyrean that findest goodly prey, that (I may know) what thou hast seen at this time from the Maker.3750
باز گو ای باز عرش خوش شکار ** تا چه دیدی این زمان از کردگار
Thine eye has learned to perceive the Unseen, (while) the eyes of bystanders are sealed.”
چشم تو ادراک غیب آموخته ** چشمهای حاضران بر دوخته
One man is beholding a moon plainly, while another sees the world dark,
آن یکی ماهی همی‌‌بیند عیان ** و آن یکی تاریک می‌‌بیند جهان
And another beholds three moons together. These three persons (beholders) are seated in one place, yea (verily).
و آن یکی سه ماه می‌‌بیند به هم ** این سه کس بنشسته یک موضع نعم
The eyes of all three are open, and the ears of all three are sharp (attentive); (they are) fastened on thee and in flight from me.
چشم هر سه باز و گوش هر سه تیز ** در تو آویزان و از من در گریز
Is this an enchantment of the eye? (Or) is it a marvellous hidden grace? On thee is the form of the wolf, and on me is the quality (beauty) of Joseph.3755
سحر عین است این عجب لطف خفی است ** بر تو نقش گرگ و بر من یوسفی است
If the worlds are eighteen thousand and more, these eighteen (thousand) are not subject (accessible) to every eye.
عالم ار هجده هزار است و فزون ** هر نظر را نیست این هجده زبون
“Reveal the mystery, O ‘Alí, thou who art approved (by God), O thou who art (like) the goodliness of a wide expanse after (the oppressive confinement of) evil fate.
راز بگشا ای علی مرتضی ** ای پس سوء القضاء حسن القضاء
Either do thou declare that which thy reason hath found, or I will tell that which hath shone forth on me.
یا تو واگو آن چه عقلت یافته ست ** یا بگویم آن چه بر من تافته ست
From thee it shone forth on me: how shouldst thou hide it? Without tongue thou art scattering light, like the moon.
از تو بر من تافت چون داری نهان ** می‌‌فشانی نور چون مه بی‌‌زبان
But if the moon's orb come to speech, it more quickly leads the night-travellers into the (right) way.3760
لیک اگر در گفت آید قرص ماه ** شب روان را زودتر آرد به راه
They become safe from error and heedlessness: the voice of the moon prevails over the voice of the ghoul.
از غلط ایمن شوند و از ذهول ** بانگ مه غالب شود بر بانگ غول
Inasmuch as the moon (even) without speech is showing the way, when it speaks it becomes light upon light.
ماه بی‌‌گفتن چو باشد رهنما ** چون بگوید شد ضیا اندر ضیا
Since thou art the gate of the city of Knowledge, since thou art the beams of the sun of Clemency,
چون تو بابی آن مدینه‌‌ی علم را ** چون شعاعی آفتاب حلم را
Be open, O Gate, to him that seeks the gate, so that by means of thee the husks may reach the core.
باز باش ای باب بر جویای باب ** تا رسد از تو قشور اندر لباب
Be open unto everlasting, O Gate of Mercy, O Entrance-hall to None is like unto Him.”3765
باز باش ای باب رحمت تا ابد ** بارگاه ما له کفوا أحد
Every air and mote is indeed a place for vision (of God), (but so long as it is) unopened, who says “Yonder is a door”?
هر هوا و ذره‌‌ای خود منظری است ** ناگشاده کی گود کانجا دری است
Unless the Watcher open a door, this idea never stirs within.
تا بنگشاید دری را ديدبان ** در درون هرگیز نجنبك این گمان
When a door is opened, he (on whom this idea has dawned) becomes amazed, the bird of hope and desire begins to fly.
چون گشاه شد دری حیران شود ** مرغ اومید و طمع پُران شود
A careless man suddenly found the treasure in the ruin: after that, he was hastening to (search in) every ruin.
غافلی ناگه به ویران گنج یافت ** سوی هر ویران از آن پس می‌‌شتافت
Till you gain the pearl from one dervish, how should you seek the pearl from another dervish?3770
تا ز درویشی نیابی تو گهر ** کی گهر جویی ز درویشی دگر
Though opinion run with its own feet for (many) years, it will not pass beyond the cleft of its own nostrils.