ماهیانیم و تو دریای حیات ** زنده‌ایم از لطفت ای نیکو صفات
We are the fishes, and Thou the Sea of Life: we live by Thy favour, O Thou whose attributes are excellent.
تو نگنجی در کنار فکرتی ** نی به معلولی قرین چون علتی
Thou art not contained in the bosom of any thought, nor art Thou joined with the effect, as a cause.
پیش ازین طوفان و بعد این مرا ** تو مخاطب بوده‌ای در ماجرا
Before this Flood and after it, Thou hast been the object of my address in (every) colloquy.
با تو می‌گفتم نه با ایشان سخن ** ای سخن‌بخش نو و آن کهن
I was speaking with Thee, not with them, O Thou that art the Giver of speech (both) newly and of old.
نه که عاشق روز و شب گوید سخن ** گاه با اطلال و گاهی با دمن1345
Is it not the case that the lover, day and night, converses now with the ruins (of the beloved's abode), now with the traces (of her habitation)?
روی با اطلال کرده ظاهرا ** او کرا می‌گوید آن مدحت کرا
To outward seeming, he has turned his face towards the ruins, (but) to whom is he (really) saying that song of praise, to whom?
شکر طوفان را کنون بگماشتی ** واسطه‌ی اطلال را بر داشتی
Thanks (be to Thee)! Now Thou hast let loose the Flood and removed the ruins which stood between (me and Thee).
زانک اطلال لیم و بد بدند ** نه ندایی نه صدایی می‌زدند
(I thank Thee) because they were vile and evil ruins, uttering neither a cry nor an echo.
من چنان اطلال خواهم در خطاب ** کز صدا چون کوه واگوید جواب
I desire such ruins to speak with as answer back, like the mountain, by an echo,
تا مثنا بشنوم من نام تو ** عاشقم برنام جان آرام تو1350
So that I may hear Thy name redoubled, (for) I am in love with Thy soul-soothing name.
هرنبی زان دوست دارد کوه را ** تا مثنا بشنود نام ترا
That is why every prophet holds the mountains dear: (’tis) that he may hear Thy name redoubled.
آن که پست مثال سنگ لاخ ** موش را شاید نه ما را در مناخ
That low mountain, resembling stony ground, is suitable for a mouse, not for us, as a resting-place.
من بگویم او نگردد یار من ** بی صدا ماند دم گفتار من
(When) I speak, it does not join with me: the breath of my speech remains without (any) echo.
با زمین آن به که هموارش کنی ** نیست همدم با قدم یارش کنی
’Tis better that thou level it with the earth; it is not in accord with thy breath (voice): thou shouldst join it with thy foot.”
گفت ای نوح ار تو خواهی جمله را ** حشر گردانم بر آرم از ثری1355
He (God) said, “O Noah, if thou desire, I will assemble them all and raise them from (their graves in) the earth.
بهر کنعانی دل تو نشکنم ** لیکت از احوال آگه می‌کنم
I will not break thy heart for the sake of a Canaan, but I am acquainting (thee) with (their real) states.”
گفت نه نه راضیم که تو مرا ** هم کنی غرقه اگر باید ترا
He (Noah) said, “Nay, nay, I am content that Thou shouldst drown me too, if it behove Thee (to do so).
هر زمانم غرقه می‌کن من خوشم ** حکم تو جانست چون جان می‌کشم
Keep drowning me every instant, I am pleased: Thy ordinance is my (very) soul, I bear it (with me) as my soul.
ننگرم کس را وگر هم بنگرم ** او بهانه باشد و تو منظرم
I do not look at any one (but Thee), and even if I do look at (any one), he is (only) a pretext, and Thou art the (real) object of my regard.
عاشق صنع توم در شکر و صبر ** عاشق مصنوع کی باشم چو گبر1360
I am in love with Thy making (both) in (the hour of) thanksgiving and (in the hour of) patience; how should I be in love, like the infidel, with that which Thou hast made?”
عاشق صنع خدا با فر بود ** عاشق مصنوع او کافر بود
He that loves God's making is glorious; he that loves what He hath made is an unbeliever.
توفیق میان این دو حدیث کی الرضا بالکفر کفر و حدیث دیگر من لم یرض بقضایی فلیطلب ربا سوای
Reconciliation of these two Traditions: “To be satisfied with infidelity is an act of infidelity,” and “If any one is not satisfied with My ordainment, let him seek a lord other than Me.”
دی سالی کرد سایل مر مرا ** زانک عاشق بود او بر ماجرا
Yesterday an inquirer put a question to me, because he was fond of disputation.
گفت نکته‌ی الرضا بالکفر کفر ** این پیمبر گفت و گفت اوست مهر
He said, “This Prophet uttered the deep saying, ‘To be satisfied with infidelity is an act of infidelity’; his words are (conclusive like) a seal.
باز فرمود او که اندر هر قضا ** مر مسلمان را رضا باید رضا
Again, he said that the Moslem must be satisfied (acquiesce) in every ordainment, must be satisfied.
نه قضای حق بود کفر و نفاق ** گر بدین راضی شوم باشد شقاق1365
Is not infidelity and hypocrisy the ordainment of God? If I become satisfied with this (infidelity), ’twill be opposition (disobedience to God),