اهل دین را باز دان از اهل کین ** همنشین حق بجو با او نشین
Distinguish the friends of the Religion (ahl-i Dín) from the enemies of God (ahl-i kín): seek the man that sits with God, and sit with him.
هر کسی بر قوم خود ایثار کرد ** کاغه پندارد که او خود کار کرد3720
Every one shows favour to his own folk: the fool (who shows favour to the foolish) thinks he has really done (good and religious) work.
خدو انداختن خصم در روی امیر المؤمنین علی علیه السلام و انداختن علی شمشیر را از دست
How an enemy spat in the face of the Prince of the Faithful, ‘Alí, may God honour his person, and how ‘Alí dropped the sword from his hand.
از علی آموز اخلاص عمل ** شیر حق را دان مطهر از دغل
Learn how to act sincerely from ‘Alí: know that the Lion of God (‘Alí) was purged of (all) deceit.
در غزا بر پهلوانی دست یافت ** زود شمشیری بر آورد و شتافت
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).
او خدو انداخت در روی علی ** افتخار هر نبی و هر ولی
He spat on the face of ‘Alí, the pride of every prophet and every saint;
آن خدو زد بر رخی که روی ماه ** سجده آرد پیش او در سجده‌‌گاه
He spat on the countenance before which the face of the moon bows low in the place of worship.
در زمان انداخت شمشیر آن علی ** کرد او اندر غزایش کاهلی3725
‘Alí at once threw his sword away and relaxed (his efforts) in fighting him.
گشت حیران آن مبارز زین عمل ** وز نمودن عفو و رحمت بی‌‌محل
That champion was astounded by this act and by his showing forgiveness and mercy without occasion.
گفت بر من تیغ تیز افراشتی ** از چه افکندی مرا بگذاشتی
He said, “You lifted your keen sword against me: why have you flung it aside and spared me?
آن چه دیدی بهتر از پیکار من ** تا شدی تو سست در اشکار من
What did you see that was better than combat with me, so that you have become slack in hunting me down?
آن چه دیدی که چنین خشمت نشست ** تا چنان برقی نمود و باز جست
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 مرا ز آن عکس دید ** در دل و جان شعله ای آمد پدید3730
What did you see, that from the reflexion of that vision (of thine) a flame appeared in my heart and soul?
آن چه دیدی برتر از کون و مکان ** که به از جان بود و بخشیدیم جان
What did you see, beyond (material) existence and space, that was better than life?— and (so) you gave me life.
در شجاعت شیر ربانی ستی ** در مروت خود که داند کیستی
In bravery you are the Lion of the Lord: in generosity who indeed knows who (what) you are?
در مروت ابر موسایی به تیه ** کآمد از وی خوان و نان بی‌‌شبیه
In generosity you are (like) Moses' cloud in the desert, whence came the dishes of food and bread incomparable.”
ابرها گندم دهد کان را به جهد ** پخته و شیرین کند مردم چو شهد
The clouds give wheat which man with toil makes cooked (easy to digest) and sweet as honey.
ابر موسی پر رحمت بر گشاد ** پخته و شیرین بی‌‌زحمت بداد3735
(But) Moses' cloud spread the wings of mercy and gave cooked and sweet food that was (ready to be eaten) without trouble.
از برای پخته خواران کرم ** رحمتش افراشت در عالم علم
For the sake of those (beggars) who partook of its bounty, its (the cloud's) mercy raised a banner (displayed itself) in the world.
تا چهل سال آن وظیفه و آن عطا ** کم نشد یک روز از آن اهل رجا
During forty years that ration and largesse did not fail the hopeful people (of Israel) for a single day,
تا هم ایشان از خسیسی خاستند ** گندنا و تره و خس خواستند
Until they too, because of their vileness, arose and demanded leeks and green herbs and lettuce.
امت احمد که هستند از کرام ** تا قیامت هست باقی آن طعام
O people of Ahmad (Mohammed), who are of the noble, (for you) that food is continuing till the Resurrection.
چون ابیت عند ربی فاش شد ** یطعم و یسقی کنایت زاش شد3740
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).
هیچ بی‌‌تاویل این را در پذیر ** تا در آید در گلو چون شهد و شیر
Accept this (saying) without any (perverse) interpretation, that it may come into your throat (as agreeably) as honey and milk.
ز آن که تاویل است وا داد عطا ** چون که بیند آن حقیقت را خطا
Because interpretation (alteration of the meaning) is a rejection of the gift, since he (the interpreter) regards that real (original) meaning as faulty.
آن خطا دیدن ز ضعف عقل اوست ** عقل کل مغز است و عقل جزو پوست
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.