I possess the certainty: for him that hath certain knowledge the token thereof is that he will go into the fire.
من یقین دارم نشانش آن بود ** مر یقین‌دان را که در آتش رود
Like the inmost feelings of love in lovers, that proof, (you must) know, does not come (to utterance) on the tongue.
در زبان می‌ناید آن حجت بدان ** هم‌چو حال سر عشق عاشقان
The inmost meaning of my words is not apparent, except (in) the pallor and haggardness of my face.
نیست پیدا سر گفت و گوی من ** جز که زردی و نزاری روی من
Tears and blood roll on my cheeks and become the proof of His (the Beloved's) comeliness and beauty.’
اشک و خون بر رخ روانه می‌دود ** حجت حسن و جمالش می‌شود
He (the philosopher) replied, ‘I do not deem these things to be such a proof as would be a manifest sign to the vulgar.’2855
گفت من اینها ندانم حجتی ** که بود در پیش عامه آیتی
He (the other) said, ‘When a base and a genuine coin boast, saying (to each other), “Thou art base; I am good and valuable,”
گفت چون قلبی و نقدی دم زنند ** که تو قلبی من تکویم ارجمند
Fire is the final test: (the test is) that these two rivals should be dropped into the fire.
هست آتش امتحان آخرین ** کاندر آتش در فتند این دو قرین
(Then) the vulgar and the elect will become acquainted with their (real) state and will advance from opinion and doubt to certain knowledge.
عام و خاص از حالشان عالم شوند ** از گمان و شک سوی ایقان روند
Water and fire, O (dear) soul, are the test for the pure and the base coin that is hidden.
آب و آتش آمد ای جان امتحان ** نقد و قلبی را که آن باشد نهان
Let me and thee, both of us, go into the fire and become a lasting proof for the perplexed.2860
تا من و تو هر دو در آتش رویم ** حجت باقی حیرانان شویم
Let me and thee, both of us, fall into the sea, for thou and I are a sign unto this multitude.’
تا من و تو هر دو در بحر اوفتیم ** که من و تو این کره را آیتیم
Even so they did and entered the fire: both cast themselves upon the heat of the fire.
هم‌چنان کردند و در آتش شدند ** هر دو خود را بر تف آتش زدند
The God-proclaiming man who engaged in controversy was saved, while that bastard (impostor) was burnt in the fire.
از خدا گوینده مرد مدعی ** رست و سوزید اندر آتش آن دعی
Hear from the muezzin this announcement, to the confusion of the foolish transgressors,
از مذن بشنو این اعلام را ** کوری افزون‌روان خام را
That this name (Mohammed) has not been burnt (destroyed) by Death, since its bearer was a prince and most noble.2865
که نسوزیدست این نام از اجل ** کش مسمی صدر بودست و اجل
In the course of time hundreds of thousands of the veils of the unbelievers have been rent by this laying down of stakes.
صد هزاران زین رهان اندر قران ** بر دریده پرده‌های منکران
When they (the devout men and the philosopher) made the wager, the truth prevailed as regards immortality and evidentiary miracles and the answer (given to unbelievers).
چون گرو بستند غالب شد صواب ** در دوام و معجزات و در جواب
I perceived that he who spoke (in support) of the priority (of non-existence) and of the temporal origin of the celestial sphere was victorious and in the right.”
فهم کردم کانک دم زد از سبق ** وز حدوث چرخ پیروزست و حق
The unbeliever's argument is always shamefaced: where is a single sign that indicates the truth of that unbelief?
حجت منکر هماره زردرو ** یک نشان بر صدق آن انکار کو
Where in this world is (to be found) a single minaret in praise (honour) of the unbelievers, so that it should be a sign (of their veracity)?2870
یک مناره در ثنای منکران ** کو درین عالم که تا باشد نشان
Where is (to be found) a single pulpit where a preacher commemorates the life of an unbeliever?
منبری کو که بر آنجا مخبری ** یاد آرد روزگار منکری
The face of gold and silver coins, from (bearing) their (the prophets') names, is giving a token of this truth till the Resurrection.
روی دینار و درم از نامشان ** تا قیامت می‌دهد زین حق نشان
The dies of the kings are ever being changed: behold the die of Ahmad (Mohammed) till the end of the world.
سکه‌ی شاهان همی گردد دگر ** سکه‌ی احمد ببین تا مستقر
Show (me) the name of a single unbeliever on the design (stamped) on the face of any piece of silver or gold!
بر رخ نقره و یا روی زری ** وا نما بر سکه نام منکری
Even (supposing that you) do not admit (arguments), behold this Miracle, (manifest) like the sun, hundred-tongued, whereof the name is Ummu ’l-Kitáb.2875
خود مگیر این معجز چون آفتاب ** صد زبان بین نام او ام‌الکتاب
None dares either steal (take away) a single letter thereof or add to the plain Word.
زهره نی کس را که یک حرفی از آن ** یا بدزدد یا فزاید در بیان
Become a friend to the conqueror, that thou mayst conquer: beware, do not become a friend to the vanquished, O misguided man!
یار غالب شو که تا غالب شوی ** یار مغلوبان مشو هین ای غوی
The unbeliever's argument is just this, that he says, “I see no place of abode except this external (world).”
حجت منکر همین آمد که من ** غیر این ظاهر نمی‌بینم وطن
He never reflects that, wherever there is anything external, that (object) gives information of hidden wise purposes.
هیچ نندیشد که هر جا ظاهریست ** آن ز حکمتهای پنهان مخبریست
The usefulness of every external object is, indeed, internal: it is latent, like the beneficial quality in medicines.2880
فایده‌ی هر ظاهری خود باطنیست ** هم‌چو نفع اندر دواها کامنست
Commentary on the Verse, "And We did not create the heavens and the earth and what is between them save with real ground": (i.e.) "I did not create them for the sake of just this which ye see; nay, but for the sake of the essential meaning and everlasting providence which ye see not."
تفسیر این آیت کی و ما خلقنا السموات والارض و ما بینهما الا بالحق نیافریدمشان بهر همین کی شما می‌بینید بلک بهر معنی و حکمت باقیه کی شما نمی‌بینید آن را
Does any painter paint a beautiful picture for the sake of the picture itself, without hope of conferring benefit?
هیچ نقاشی نگارد زین نقش ** بی امید نفع بهر عین نقش
Nay, (he paints it) for the sake of guests and young people who by diverting themselves (with it) may be relieved from cares.
بلک بهر میهمانان و کهان ** که به فرجه وارهند از اندهان
From his picture (arises) the joy of children and the remembering of departed friend's by their friends.
شادی بچگان و یاد دوستان ** دوستان رفته را از نقش آن
Does any potter make a pot in haste for the sake of the pot itself and not in hope of the water?
هیچ کوزه‌گر کند کوزه شتاب ** بهر عین کوزه نه بر بوی آب
Does any bowl-maker make a finished bowl for the sake of the bowl itself and not for the sake of the food?2885
هیچ کاسه گر کند کاسه تمام ** بهر عین کاسه نه بهر طعام
Does any calligrapher write artistically for the sake of the writing itself and not for the sake of the reading?
هیچ خطاطی نویسد خط به فن ** بهر عین خط نه بهر خواندن
The external form is for the sake of the unseen form; and that took shape for the sake of another unseen (form).
نقش ظاهر بهر نقش غایبست ** وان برای غایب دیگر ببست
Count up these corollaries to the third, fourth, or tenth in proportion to (your) insight.
تا سوم چارم دهم بر می‌شمر ** این فواید را به مقدار نظر
As (for example) the moves in chess, O son: behold the result of each move in the next one.
هم‌چو بازیهای شطرنج ای پسر ** فایده‌ی هر لعب در تالی نگر
They made this (move) for the sake of that concealed move, and that for the next, and that (again) for such and such.2890
این نهادند بهر آن لعب نهان ** وان برای آن و آن بهر فلان
Even so (proceed), having perceived reasons within reasons, one after the other, in order that you may arrive at victory and checkmate.
هم‌چنین دیده جهات اندر جهات ** در پی هم تا رسی در برد و مات
The first is for the sake of the second, like mounting on the steps of a ladder;
اول از بهر دوم باشد چنان ** که شدن بر پایه‌های نردبان
And deem the second to be for the sake of the third, (and so on) to the end, in order that you may arrive, step by step, at the roof.
و آن دوم بهر سوم می‌دان تمام ** تا رسی تو پایه پایه تا به بام
The desire to eat is for the sake of the semen: that semen is for the sake of procreation and the light (which glows in the eyes of parents).
شهوت خوردن ز بهر آن منی ** آن منی از بهر نسل و روشنی
The man of dull sight sees naught but this: his intelligence is without motion, like the plants of the earth.2895
کندبینش می‌نبیند غیر این ** عقل او بی‌سیر چون نبت زمین
Whether the plant is summoned (to move) or not summoned, its foot remains stuck fast in the mud.
نبت را چه خوانده چه ناخوانده ** هست پای او به گل در مانده
If its head move with the motion of the wind, go, be not deceived by its moving its head.
گر سرش جنبد پیر باد رو ** تو به سر جنبانیش غره مشو
Its head says, “We obey, O zephyr!” Its foot says, “We refuse to obey: let us alone!”
آن سرش گوید سمعنا ای صبا ** پای او گوید عصینا خلنا
Since he (the man of dull sight) does not know how to move (on the Way to God), he advances like the vulgar, stepping (forward) on trust, like a blind man.
چون ندارد سیر می‌راند چون عام ** بر توکل می‌نهد چون کور گام
Consider what comes of acting on trust in warfare: (it is vain) like the trust of dice-players.2900
بر توکل تا چه آید در نبرد ** چون توکل کردن اصحاب نرد