چون نداری نوحه بر فرزند خویش ** چونک فصاد اجلشان زد بنیش1815
How mournest thou not for thine own sons, when Death, the Bleeder, has pierced them with his lancet?
چون گواه رحم اشک دیده‌هاست ** دیده‌ی تو بی نم و گریه چراست
Since the evidence of pity is tears in the eyes, why are thine eyes without moisture and tearless?”
رو به زن کرد و بگفتش ای عجوز ** خود نباشد فصل دی همچون تموز
He turned towards his wife and said to her, “Old woman, verily the season of December is not like Tamúz (July).
جمله گر مردند ایشان گر حی‌اند ** غایب و پنهان ز چشم دل کی‌اند
Whether they all are dead or living, when are they absent and hid from the eye of the heart?
من چو بینمشان معین پیش خویش ** از چه رو رو را کنم همچون تو ریش
Inasmuch as I see them distinct before me, for what reason should I rend my face as thou doest?
گرچه بیرون‌اند از دور زمان ** با من‌اند و گرد من بازی‌کنان1820
Although they are outside of Time's revolution, they are with me and playing around me.
گریه از هجران بود یا از فراق ** با عزیزانم وصالست و عناق
Weeping is caused by severance or by parting; I am united with my dear ones and embracing them.
خلق اندر خواب می‌بینندشان ** من به بیداری همی‌بینم عیان
(Other) people see them (their dear ones) in sleep; I see them plainly in (my) waking state.
زین جهان خود را دمی پنهان کنم ** برگ حس را از درخت افشان کنم
I hide myself for a moment from this world, I shake the leaves of sense perception from the tree (of my bodily existence).”
حس اسیر عقل باشد ای فلان ** عقل اسیر روح باشد هم بدان
Sense-perception is captive to the intellect, O reader; know also that the intellect is captive to the spirit.
دست بسته‌ی عقل را جان باز کرد ** کارهای بسته را هم ساز کرد1825
The spirit sets free the chained hand of the intellect and brings its embarrassed affairs into harmony.
حسها و اندیشه بر آب صفا ** همچو خس بگرفته روی آب را
The (bodily) senses and (sensual) thoughts are like weeds on the clear water— covering the surface of the water.
دست عقل آن خس به یکسو می‌برد ** آب پیدا می‌شود پیش خرد
The hand of the intellect sweeps those weeds aside; (then) the water is revealed to the intellect.
خس بس انبه بود بر جو چون حباب ** خس چو یکسو رفت پیدا گشت آب
The weeds lay very thick on the stream, like bubbles; when the weeds went aside, the water was revealed.
چونک دست عقل نگشاید خدا ** خس فزاید از هوا بر آب ما
Unless God loose the hand of the intellect, the weeds on our water are increased by sensual desire.
آب را هر دم کند پوشیده او ** آن هوا خندان و گریان عقل تو1830
Every moment they cover the water (more and more): that desire is laughing, and thy intellect is weeping;
چونک تقوی بست دو دست هوا ** حق گشاید هر دو دست عقل را
(But) when piety has chained the hands of desire, God looses the hands of the intellect.
پس حواس چیره محکوم تو شد ** چون خرد سالار و مخدوم تو شد
So, when the intellect becomes thy captain and master, the dominant senses become subject to thee.
حس را بی‌خواب خواب اندر کند ** تا که غیبیها ز جان سر بر زند
He (who is ruled by the intellect), without being asleep (himself), puts his senses to sleep, so that the unseen things may emerge from (the world of) the Soul.
هم به بیداری ببینی خوابها ** هم ز گردون بر گشاید بابها
Even in your waking state you will dream dreams, and the gates of Heaven withal will open (to you).
قصه‌ی خواندن شیخ ضریر مصحف را در رو و بینا شدن وقت قرائت
Story of the blind old man's reading the Qur’án in front (of him) and regaining his sight when he read.
دید در ایام آن شیخ فقیر ** مصحفی در خانه‌ی پیری ضریر1835
Once upon a time a dervish Shaykh saw a Qur’án in the house of a blind old man.
پیش او مهمان شد او وقت تموز ** هر دو زاهد جمع گشته چند روز
He became his guest in (the month) Tamúz: the two ascetics were together for several days.
گفت اینجا ای عجب مصحف چراست ** چونک نابیناست این درویش راست
He said (to himself), “Oh, I wonder what the Book is (here) for, as this righteous dervish is blind.”
اندرین اندیشه تشویشش فزود ** که جز او را نیست اینجا باش و بود
(Whilst he was occupied) in this reflection, his perplexity increased: (he said to himself), “No one lives here except him.
اوست تنها مصحفی آویخته ** من نیم گستاخ یا آمیخته
He is alone, (and yet) he has hung a Book (on the wall). I am not (so) unmannerly or muddled (in my wits)