When you make yellow glass a veil (between your eyes and the sun), you see all the sunlight yellow.
آبگینه‌‌ی زرد چون سازی نقاب ** زرد بینی جمله نور آفتاب
Break those blue and yellow glasses, in order that you may know (distinguish) the dust and the man (who is concealed by it).
بشکن آن شیشه‌‌ی کبود و زرد را ** تا شناسی گرد را و مرد را
The dust (of the body) has lifted up its head (risen) around the (spiritual) horseman: you have fancied the dust to be the man of God.3960
گرد فارس گرد سر افراشته ** گرد را تو مرد حق پنداشته
Iblís saw (only) the dust, and said, “How should this offspring of clay (Adam) be superior to me of the fiery brow?”
گرد دید ابلیس و گفت این فرع طین ** چون فزاید بر من آتش جبین
So long as thou art regarding the holy (prophets and saints) as men, know that that view is an inheritance from Iblís.
تا تو می‌‌بینی عزیزان را بشر ** دان که میراث بلیس است آن نظر
If thou art not the child of Iblís, O contumacious one, then how has the inheritance of that cur come to thee?
گر نه فرزند بلیسی ای عنید ** پس به تو میراث آن سگ چون رسید
“I am not a cur, I am the Lion of God, a worshipper of God: the lion of God is he that has escaped from (phenomenal) form.
من نیم سگ شیر حقم حق پرست ** شیر حق آن است کز صورت برست
The lion of this world seeks a prey and provision; the lion of the Lord seeks freedom and death.3965
شیر دنیا جوید اشکاری و برگ ** شیر مولی جوید آزادی و مرگ
Inasmuch as in death he sees a hundred existences, like the moth he burns away (his own) existence.”
چون که اندر مرگ بیند صد وجود ** همچو پروانه بسوزاند وجود
Desire for death became the badge of the sincere, for this word (declaration) was (made) a test for the Jews.
شد هوای مرگ طوق صادقان ** که جهودان را بد این دم امتحان
He (God) said in the Qur‘án, “O people of the Jews, death is treasure and gain to the sincere.
در نبی فرمود کای قوم یهود ** صادقان را مرگ باشد گنج و سود
Even as there is desire for profit (in the hearts of the worldly), the desire to win death is better than that (in the eyes of the sincere).
همچنان که آرزوی سود هست ** آرزوی مرگ بردن ز آن به است
O Jews, for the sake of (being held in) honour by men of worth, let this wish be uttered on your tongues.”3970
ای جهودان بهر ناموس کسان ** بگذرانید این تمنا بر زبان
Not a single Jew had so much courage (as to respond), when Mohammed raised this banner (gave this challenge).
یک جهودی این قدر زهره نداشت ** چون محمد این علم را بر فراشت
He said, “If ye utter this on your tongues, truly not one Jew will be left in the world.”
گفت اگر رانید این را بر زبان ** یک یهودی خود نماند در جهان
Then the Jews brought the property (tribute in kind) and land-tax, saying, “Do not put us to shame, O Lamp (of the world).”
پس یهودان مال بردند و خراج ** که مکن رسوا تو ما را ای سراج
“There is no end in sight to this discourse: give me thy hand, since thine eye hath seen the Friend.”
این سخن را نیست پایانی پدید ** دست با من ده چو چشمت دوست دید
How the Prince of the Faithful, ‘Ali—may God honour his person! said to his antagonist, " When thou didst spit in my face, my fleshly self was aroused and I could no longer act with entire sincerity (towards God): that hindered me from slaying thee."
گفتن امیر المؤمنین علی کرم الله وجهه با قرین خود که چون خدو انداختی در روی من نفس من جنبید و اخلاص عمل نماند، مانع کشتن تو آن شد
The Prince of the Faithful said to that youth, “In the hour of battle, O knight,3975
گفت امیر المؤمنین با آن جوان ** که به هنگام نبرد ای پهلوان
When thou didst spit in my face, my fleshly self was aroused and my good disposition was corrupted.
چون خدو انداختی در روی من ** نفس جنبید و تبه شد خوی من
Half (of my fighting) came to be for God's sake, and half (for) idle passion: in God’s affair partnership’ is not allowable.
نیم بهر حق شد و نیمی هوا ** شرکت اندر کار حق نبود روا
Thou art limned by the hand of the Lord: thou art God's (work), thou art not made by me.
تو نگاریده‌‌ی کف مولاستی ** آن حقی کرده‌‌ی من نیستی
Break God’s image, (but only) by God’s command; cast (a stone) at the Beloved’s glass, (but only) the Beloved’s stone.”
نقش حق را هم به امر حق شکن ** بر زجاجه‌‌ی دوست سنگ دوست زن
The fire-worshipper heard this, and a light appeared in his heart, so that he cut a girdle.3980
گبر این بشنید و نوری شد پدید ** در دل او تا که زناری برید
He said, “I was sowing the seed of wrong: I fancied thee (to be) otherwise (than thou art).
گفت من تخم جفا می‌‌کاشتم ** من ترا نوعی دگر پنداشتم
Thou hast (really) been the balance (endued) with the (just) nature of the One (God); nay, thou hast been the tongue of every balance.
تو ترازوی احد خو بوده‌‌ای ** بل زبانه‌‌ی هر ترازو بوده‌‌ای
Thou hast been my race and stock and kin, thou hast been the radiance of the candle of my religion.
تو تبار و اصل و خویشم بوده‌‌ای ** تو فروغ شمع کیشم بوده‌‌ای
I am the (devoted) slave of that eye-seeking Lamp from which thy lamp received splendour.
من غلام آن چراغ چشم جو ** که چراغت روشنی پذرفت از او
I am the slave of the the billow of that Sea of Light which brings a pearl like this into view.3985
من غلام موج آن دریای نور ** که چنین گوهر بر آرد در ظهور
Offer me the profession of the (Moslem) Faith, for I regard you as the exalted one of the time.”
عرضه کن بر من شهادت را که من ** مر ترا دیدم سرافراز زمن
Near fifty persons of his kindred and tribe lovingly turned their faces towards the Religion (of Islam).
قرب پنجه کس ز خویش و قوم او ** عاشقانه سوی دین کردند رو
By the sword of clemency he ('Ali) redeemed so many throats and such a multitude from the sword.
او به تیغ حلم چندین حلق را ** وا خرید از تیغ و چندین خلق را
The sword of clemency is sharper than the sword of iron; nay, it is more productive of victory than a hundred armies.
تیغ حلم از تیغ آهن تیزتر ** بل ز صد لشکر ظفر انگیزتر
Oh, alas, two mouthfuls were eaten, and thereby the ferment of thought was frozen up.3990
ای دریغا لقمه‌‌ای دو خورده شد ** جوشش فکرت از آن افسرده شد
A grain of wheat eclipsed the sun of Adam, as the descending node is (the cause of) eclipse to the brilliance of the full-moon.
گندمی خورشید آدم را کسوف ** چون ذنب شعشاع بدری را خسوف
Behold the beauty of the heart, how its moon scatters the Pleiades (how its light is broken and disordered) by a single handful of clay.
اینت لطف دل که از یک مشت گل ** ماه او چون می‌‌شود پروین گسل
When the bread was spirit, it was beneficial; since it became form, it rouses disbelief.
نان چو معنی بود خوردش سود بود ** چون که صورت گشت انگیزد جحود
As (for example) the green thistles which a camel eats, and gains from eating them a hundred benefits and pleasures:
همچو خار سبز کاشتر می‌‌خورد ** ز ان خورش صد نفع و لذت می‌‌برد
When the camel from the desert eats those same thistles, after their greenness is gone and they have become dry,3995
چون که آن سبزیش رفت و خشک گشت ** چون همان را می‌‌خورد اشتر ز دشت
They rend his palate and cheek— oh, alas that such a well-nourished rose became a sword!
می‌‌دراند کام و لنجش ای دریغ ** کان چنان ورد مربی گشت تیغ
When the bread was spirit, it was (like) the green thistles; since it became form, it is now dry and gross.
نان چو معنی بود بود آن خار سبز ** چون که صورت شد کنون خشک است و گبز
According as thou hadst formerly been in the habit of eating it, O gracious being,
تو بدان عادت که او را پیش از این ** خورده بودی ای وجود نازنین
In the same hope thou (still) are eating this dry stuff, after the spirit has become mingled with clay.
بر همان بو می‌‌خوری این خشک را ** بعد از آن کامیخت معنی با ثری
It has become mixed with earth and dry and flesh-cutting: abstain now from that herbage, O camel!4000
گشت خاک آمیز و خشک و گوشت بر ** ز آن گیاه اکنون بپرهیز ای شتر
The words are coming (forth) very earth-soiled; the water has become turbid: stop up the mouth of the well,
سخت خاک آلود می‌‌آید سخن ** آب تیره شد سر چه بند کن
That God may again make it pure and sweet, that He who made it turbid may likewise make it pure.
تا خدایش باز صاف و خوش کند ** او که تیره کرد هم صافش کند
Patience brings the object of desire, not Haste. Have patience—and God knoweth best what is right.
صبر آرد آرزو را نه شتاب ** صبر کن و الله اعلم بالصواب