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1643-1667

  • در حدیث دیگر این دل دان چنان ** کب جوشان ز آتش اندر قازغان
  • In another Tradition (the Prophet said), “Deem this heart to be as water boiling in a cauldron from (the heat of) fire.”

  • هر زمان دل را دگر رایی بود ** آن نه از وی لیک از جایی بود
  • At every time the heart has a different resolution: that (resolution) is not (derived) from it, but from a certain place.

  • پس چرا آمن شوی بر رای دل ** عهد بندی تا شوی آخر خجل 1645
  • Why, then, will you trust in the heart’s resolution and make a covenant, that in the end you should be shamed?

  • این هم از تاثیر حکمست و قدر ** چاه می‌بیینی و نتوانی حذر
  • This too is from the effect of the(Divine) ordinance and decree, (that) you see the pit and cannot take precaution.

  • نیست خود ازمرغ پران این عجب ** که نبیند دام و افتد در عطب
  • ‘Tis no wonder, indeed, for the flying bird not to see the snare (and so) fall into destruction;

  • این عجب که دام بیند هم وتد ** گر بخواهد ور نخواهد می‌فتد
  • The wonder is that it should see both the snare and the net-pin and fall (into the snare) willy-nilly.

  • چشم باز و گوش باز و دام پیش ** سوی دامی می‌پرد با پر خویش
  • (With) eye open and ear open and the snare in front, it is flying towards a snare with its own wings.

  • تشبیه بند و دام قضا به صورت پنهان به اثر پیدا
  • A comparison (showing that) the bonds and snares of Destiny, though outwardly invisible, are manifest in their effects.

  • بینی اندر دلق مهتر زاده‌ای ** سر برهنه در بلا افتاده‌ای 1650
  • You may see a nobleman’s son in a tattered cloak, bareheaded, fallen into affliction.

  • در هوای نابکاری سوخته ** اقمشه و املاک خود بفروخته
  • (He is) consumed with passion for some ne’er-do-well, (he has) sold his furniture and properties.

  • خان و مان رفته شده بدنام و خوار ** کام دشمن می‌رود ادبیروار
  • His household (is) gone, (he has) become ill-famed and despised; he walks along like (one in) misfortune, to the joy of his foes.

  • زاهدی بیند بگوید ای کیا ** همتی می‌دار از بهر خدا
  • (If) he sees an ascetic, he will say, “O venerable sir, bestow on me a benediction for God’s sake,

  • کاندرین ادبار زشت افتاده‌ام ** مال و زر و نعمت از کف داده‌ام
  • For I have fallen into this ugly misfortune and have let wealth and gold and happiness go from my hand.

  • همتی تا بوک من زین وا رهم ** زین گل تیره بود که بر جهم 1655
  • (Give me) a benediction, so that maybe I shall be delivered from this (woe) and maybe escape from this dark clay.

  • این دعا می‌خواهد او از عام و خاص ** کالخلاص و الخلاص و الخلاص
  • He is begging this prayer of high and low, crying, “Release and release and release!”

  • دست باز و پای باز و بند نی ** نه موکل بر سرش نه آهنی
  • His hand is free and his foot free, and there is no chain, no custodian (standing) over him, no iron (gyve).

  • از کدامین بند می‌جویی خلاص ** وز کدامین حبس می‌جویی مناص
  • From what chain art thou seeking release, and from what imprisonment art thou seeking to escape?

  • بند تقدیر و قضای مختفی ** کی نبیند آن بجز جان صفی
  • (From) the hidden chain of fore-ordainment and destiny, which none but the elect spirit may behold.

  • گرچه پیدا نیست آن در مکمنست ** بتر از زندان و بند آهنست 1660
  • Though it is not visible, it is (there) in ambush; it is worse that prison and chains of iron,

  • زانک آهنگر مر آن را بشکند ** حفره گر هم خشت زندان بر کند
  • Because that (iron chain) the ironsmith may break, and the excavator may even dig up the bricks (foundations) of the prison;

  • ای عجب این بند پنهان گران ** عاجز از تکسیر آن آهنگران
  • (But), O wonder, this heavy hidden chain the ironsmiths are powerless to shatter.

  • دیدن آن بند احمد را رسد ** بر گلوی بسته حبل من مسد
  • Vision of that chain (of Destiny) belongs to Ahmad (Mohammed): (he saw it) on the throat bound with a cord of palm-fibres.

  • دید بر پشت عیال بولهب ** تنگ هیزم گفت حماله‌ی حطب
  • He saw a load of firewood on the back of Abu Lahab’s wife and said,the carrier of faggots(for Hell-fire).

  • حبل و هیزم را جز او چشمی ندید ** که پدید آید برو هر ناپدید 1665
  • The cord and the firewood no eye beheld but his, for to him every unseen thing becomes visible.

  • باقیانش جمله تاویلی کنند ** کین ز بیهوشیست و ایشان هوشمند
  • All the rest interpret it (falsely), for this (vision) arises from senselessness (spiritual rapture), and they are sensible-

  • لیک از تاثیر آن پشتش دوتو ** گشته و نالان شده او پیش تو
  • But from the effect of that (chain) his (the sufferer’s) back has been bent double, and he is moaning before you,