گر نبودی چشم دل حنانه را ** چون بدیدی هجر آن فرزانه را
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)?
سنگ‌ریزه گر نبودی دیده‌ور ** چون گواهی دادی اندر مشت در
If the gravel had not been possessed of an eye, how should it have given testimony in the closed fist (of Abú Jahl)?
ای خرد بر کش تو پر و بالها ** سوره بر خوان زلزلت زلزالها2420
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.
در قیامت این زمین بر نیک و بد ** کی ز نادیده گواهیها دهد
At the Resurrection how should this earth give testimonies concerning good and evil without having seen?
که تحدث حالها و اخبارها ** تظهر الارض لنا اسرارها
For she will relate her experiences and informations: the earth will reveal her secrets to us.
این فرستادن مرا پیش تو میر ** هست برهانی که بد مرسل خبیر
“This sending of me (as a prophet) to thee, O prince, is a clear evidence that the Sender was aware
کین چنین دارو چنین ناسور را ** هست درخور از پی میسور را
That such a medicine as this is suitable to such a desperate malady, for the purpose of success (in curing it).
واقعاتی دیده بودی پیش ازین ** که خدا خواهد مرا کردن گزین2425
Heretofore thou hadst seen visions (warning thee) that God would choose me out (to go to thee),
من عصا و نور بگرفته به دست ** شاخ گستاخ ترا خواهم شکست
(And that) I, having taken the rod and the Light in my hand, would break thy insolent horn.
واقعات سهمگین از بهر این ** گونه گونه می‌نمودت رب دین
On this account the Lord of the Judgement was showing unto thee terrible visions of diverse sorts,
در خور سر بد و طغیان تو ** تا بدانی کوست درخوردان تو
Suitable to thy evil conscience and thy inordinate disobedience, that thou might’st know that He knows what is proper for thee;
تا بدانی کو حکیمست و خبیر ** مصلح امراض درمان‌ناپذیر
That thou might’st know that He is wise and omniscient and the healer of irremediable maladies.
تو به تاویلات می‌گشتی از آن ** کور و گر کین هست از خواب گران2430
Through false interpretations thou wert made blind and deaf to those (visions), saying, ‘This is caused by heavy slumber’;
وآن طبیب و آن منجم در لمع ** دید تعبیرش بپوشید از طمع
And the physician and the astrologer in flashes (of intelligence) saw the (true) explanation thereof, but concealed it from (motives) of cupidity.
گفت دور از دولت و از شاهیت ** که درآید غصه در آگاهیت
He (the physician) said, ‘Far be it from thy empire and kingship that anxiety should enter into thy consciousness.
از غذای مختلف یا از طعام ** طبع شوریده همی‌بیند منام
When the (human) constitution is indisposed by food that disagrees with it or by (rich) viands, it sees visions in sleep.’
زانک دید او که نصیحت‌جو نه‌ای ** تند و خون‌خواری و مسکین‌خو نه‌ای
(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.
پادشاهان خون کنند از مصلحت ** لیک رحمتشان فزونست از عنت2435
Kings shed blood for righteousness' sake, but their mercy is greater than their severity.
شاه را باید که باشد خوی رب ** رحمت او سبق دارد بر غضب
The king must have the nature of the Lord: His mercy hath precedence over His wrath.
نه غضب غالب بود مانند دیو ** بی‌ضرورت خون کند از بهر ریو
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 حلیمی مخنث‌وار نیز ** که شود زن روسپی زان و کنیز
Nor, again, (should) an effeminate mildness (prevail in him), for in consequence of that his wife and handmaids will become harlots.
دیوخانه کرده بودی سینه را ** قبله‌ای سازیده بودی کینه را
Thou hadst made thy breast a house for the Devil, thou hadst made hatred a qibla (object on which thy mind was bent).
شاخ تیزت بس جگرها را که خست ** نک عصاام شاخ شوخت را شکست2440
Many are the hearts which thy sharp horn has wounded: lo, my rod has broken thy froward horn.
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
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 بردند اسپه جسمانیان ** جانب قلعه و دز روحانیان
The army of the corporeal ones attacked in the direction of the fortress and stronghold of the spiritual ones,
تا فرو گیرند بر دربند غیب ** تا کسی ناید از آن سو پاک‌جیب
In order that they might occupy the frontier-pass of the Unseen, so that no pure spirit should come (into the world) from that quarter.