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3
1126-1150

  • پس چرا علمی بیاموزی به مرد ** کش بباید سینه را زان پاک کرد
  • Why, then, should you teach a man the knowledge of which it behoves him to purify his breast?

  • پس مجو پیشی ازین سر لنگ باش ** وقت وا گشتن تو پیش آهنگ باش
  • Therefore do not seek to be in front: be lame on this side, and be the leader at the moment of return.

  • آخرون السابقون باش ای ظریف ** بر شجر سابق بود میوه‌ی طریف
  • O clever one, be thou (according to the Prophet's saying, “We are) the hindmost and the foremost”: the fresh fruit is prior to the tree.

  • گرچه میوه آخر آید در وجود ** اولست او زانک او مقصود بود
  • Although the fruit comes last into being, it is the first, because it was the object.

  • چون ملایک گوی لا علم لنا ** تا بگیرد دست تو علمتنا 1130
  • Say, like the angels, “We have no knowledge,” to the end that “Thou hast taught us” may take thy hand (come to thy aid).

  • گر درین مکتب ندانی تو هجا ** همچو احمد پری از نور حجی
  • If in this school thou dost not know the alphabet, (yet) thou art filled, like Ahmad (Mohammed), with the light of Reason.

  • گر نباشی نامدار اندر بلاد ** گم نه‌ای الله اعلم بالعباد
  • If thou art not famous in the world, (yet) thou art not lost: God knoweth best concerning His servants.

  • اندر آن ویران که آن معروف نیست ** از برای حفظ گنجینه‌ی زریست
  • A treasure of gold is (hidden), for safety's sake, in a desolate spot that is not well-known.

  • موضع معروف کی بنهند گنج ** زین قبل آمد فرج در زیر رنج
  • How should they deposit the treasure in a well-known place? On this account it is said, “Joy is (hidden) beneath sorrow.”

  • خاطر آرد بس شکال اینجا ولیک ** بسکلد اشکال را استور نیک 1135
  • Here the mind may bring (suggest) many difficulties, but a good beast will break the tether.

  • هست عشقش آتشی اشکال‌سوز ** هر خیالی را بروبد نور روز
  • His (God's) love is a fire that consumes difficulties: the daylight sweeps away every phantom.

  • هم از آن سو جو جواب ای مرتضا ** کین سال آمد از آن سو مر ترا
  • O thou with whom He is pleased, seek the answer from the same quarter from which this question came to thee.

  • گوشه‌ی بی گوشه‌ی دل شه‌رهیست ** تاب لا شرقی و لا غرب از مهیست
  • The cornerless corner of the heart is a King's highway: the radiance that is neither of the east nor of the west is (derived) from a Moon.

  • تو ازین سو و از آن سو چون گدا ** ای که معنی چه می‌جویی صدا
  • Why on this side and on that, like a beggar, O mountain of Reality, art thou seeking the echo?

  • هم از آن سو جو که وقت درد تو ** می‌شوی در ذکر یا ربی دوتو 1140
  • Seek (the answer) from the same quarter to which, in the hour of pain, thou bendest low, crying repeatedly, “O my Lord!”

  • وقت درد و مرگ آن سو می‌نمی ** چونک دردت رفت چونی اعجمی
  • In the hour of pain and death thou turnest in that direction: how, when thy pain is gone, art thou ignorant?

  • وقت محنت گشته‌ای الله گو ** چونک محنت رفت گویی راه کو
  • At the time of tribulation thou hast called unto God, (but) when the tribulation is gone, thou sayest, “Where is the way?”

  • این از آن آمد که حق را بی گمان ** هر که بشناسد بود دایم بر آن
  • This is because (thou dost not know God): every one that knows God without uncertainty is constantly engaged in that (commemoration of Him),

  • وانک در عقل و گمان هستش حجاب ** گاه پوشیدست و گه بدریده جیب
  • While he that is veiled in intellect and uncertainty is sometimes covered (inaccessible to spiritual emotion) and sometimes with his collar torn (in a state of rapture).

  • عقل جزوی گاه چیره گه نگون ** عقل کلی آمن از ریب المنون 1145
  • The particular (discursive) intellect is sometimes dominant, sometimes overthrown; the Universal Intellect is secure from the mischances of Time.

  • عقل بفروش و هنر حیرت بخر ** رو به خواری نه بخارا ای پسر
  • Sell intellect and talent and buy bewilderment (in God): betake thyself to lowliness, O son, not to Bukhárá!

  • ما چه خود را در سخن آغشته‌ایم ** کز حکایت ما حکایت گشته‌ایم
  • Why have I steeped myself in the discourse, so that from story-telling I have become a story?

  • من عدم و افسانه گردم در حنین ** تا تقلب یابم اندر ساجدین
  • I become naught and (unsubstantial as) a fable in making moan (to God), in order that I may gain influence over (the hearts of) them that prostrate themselves in prayer.

  • این حکایت نیست پیش مرد کار ** وصف حالست و حضور یار غار
  • This (story of Moses and Pharaoh) is not a story in the eyes of the man of experience: it is a description of an actual (spiritual) state, and it is (equivalent to) the presence of the Friend of the Cave.

  • آن اساطیر اولین که گفت عاق ** حرف قرآن را بد آثار نفاق 1150
  • That (phrase) “stories of the ancients,” which the disobedient (infidels) applied to the words of the Qur’án, was a mark of (their) hypocrisy.