گفت آن تاویل باشد یا قیاس ** در صریح امر کم جو التباس
He replied, “That would be an interpretation or an inference: do not seek to confuse the plain meaning of the command.
فکر خود را گر کنی تاویل به ** که کنی تاویل این نامشتبه
If thou interpret (alter) thine own thought (so as to make it agree with the command), ’tis better than that thou shouldst interpret (pervert) this unequivocal (command).
دل همی‌سوزد مرا بر لابه‌ات ** سینه‌ام پر خون شد از شورابه‌ات 1660
My heart is burning (melting) at thy supplication, my bosom is filled with blood on account of thy salty tears.
نیستم بی‌رحم بل زان هر سه پاک ** رحم بیشستم ز درد دردناک
I am not pitiless; nay, I have greater pity than those three holy ones for the sorrow of the sorrowful.
گر طبانجه می‌زنم من بر یتیم ** ور دهد حلوا به دستش آن حلیم
If I am slapping an orphan, while a mild-natured person may put halwá (sweetmeat) in his hand,
این طبانجه خوشتر از حلوای او ** ور شود غره به حلوا وای او
Those slaps (of mine) are better (for him) than the other's halwá; and if he be beguiled by the halwá, woe to him!
بر نفیر تو جگر می‌سوزدم ** لیک حق لطفی همی‌آموزدم
My heart is burning at thy lamentable cry, but God is teaching me (to know) a (great) kindness—
لطف مخفی در میان قهرها ** در حدث پنهان عقیق بی‌بها 1665
The kindness concealed amidst cruelties, the priceless cornelian hidden in filth.
قهر حق بهتر ز صد حلم منست ** منع کردن جان ز حق جان کندنست
The cruelty done by God is better than a hundred clemencies of mine: to withhold the soul from God is agony to the soul.
بترین قهرش به از حلم دو کون ** نعم رب‌العالمین و نعم عون
His worst cruelty is better than the clemency of both worlds: how excellent is the Lord of created beings and how excellent (His) help!
لطفهای مضمر اندر قهر او ** جان سپردن جان فزاید بهر او
In His cruelty there are secret kindnesses: to surrender the soul for His sake increases (the life of) the soul.
هین رها کن بدگمانی و ضلال ** سر قدم کن چونک فرمودت تعال
Hark, dismiss suspicion and error: make thy head a foot (to hasten towards Him) since He hath bidden thee come.
آن تعال او تعالیها دهد ** مستی و جفت و نهالیها دهد 1670
His ‘Come’ will give (thee) exaltations; it will give (thee) intoxication and (spiritual) brides and couches.
باری آن امر سنی را هیچ هیچ ** من نیارم کرد وهن و پیچ پیچ
In short, never, never can I weaken (the force of) that sublime command and complicate it (by prevarication).”
این همه بشنید آن خاک نژند ** زان گمان بد بدش در گوش بند
The wretched Earth heard all this (counsel), (but) in her ear was a plug arising from that evil suspicion.
باز از نوعی دگر آن خاک پست ** لابه و سجده همی‌کرد او چو مست
Once more in another fashion the lowly Earth made entreaty and prostrated herself, like a drunken man.
گفت نه برخیز نبود زین زیان ** من سر و جان می‌نهم رهن و ضمان
He said, “Nay, arise! There is no loss (to thee) from this (thing), I lay my head and life as a pledge and guarantee.
لابه مندیش و مکن لابه دگر ** جز بدان شاه رحیم دادگر 1675
Do not think of entreating (me), do not make further entreaty except to that merciful and justice-dealing King.
بنده فرمانم نیارم ترک کرد ** امر او کز بحر انگیزید گرد
I am a slave to (His) command, I dare not neglect His command which raised dust from the sea.
جز از آن خلاق گوش و چشم و سر ** نشنوم از جان خود هم خیر و شر
Save from the Creator of ear and eye and head I will hear (accept) neither good nor evil—not even from my own soul.
گوش من از گفت غیر او کرست ** او مرا از جان شیرین جان‌ترست
My ear is deaf to all words but His: He is dearer to me than my sweet soul.
جان ازو آمد نیامد او ز جان ** صدهزاران جان دهم او رایگان
The soul came from Him, not He from the soul: He bestows a hundred thousand souls free of cost.
جان کی باشد کش گزینم بر کریم ** کیک چه بود که بسوزم زو گلیم 1680
Who is the soul that I should prefer her to the Gracious (God)? What is a flea that I should burn the blanket on account of it?
من ندانم خیر الا خیر او ** صم و بکم و عمی من از غیر او
I know no good but His good: I am deaf and dumb and blind to all but Him.
گوش من کرست از زاری‌کنان ** که منم در کف او هم‌چون سنان
My ear is deaf to those who make lamentation, for I am as the spear in His hand.
بیان آنک مخلوقی کر ترا ازو ظلمی رسد به حقیقت او هم‌چون آلتیست عارف آن بود کی بحق رجوع کند نه به آلت و اگر به آلت رجوع کند به ظاهر نه از جهل کند بلک برای مصلحتی چنانک ابایزید قدس الله سره گفت کی چندین سالست کی من با مخلوق سخن نگفته‌ام و از مخلوق سخن نشنیده‌ام ولیکن خلق چنین پندارند کی با ایشان سخن می‌گویم و ازیشان می‌شنوم زیرا ایشان مخاطب اکبر را نمی‌بینند کی ایشان چون صدااند او را نسبت به حال من التفات مستمع عاقل به صدا نباشد چنانک مثل است معروف قال الجدار للوتد لم تشقنی قال الوتد انظر الی من یدقنی
[Explaining that when injury befalls you from a creature of God, he in reality is like an instrument. The gnostic is he that refers (all action) to God, not to the instrument; and if he refer it to the instrument formally, he does so not in ignorance but for a purpose. Thus Abú Yazíd, may God sanctify his spirit, said, “During all these years I have never spoken to any creature or heard any creature speak to me; but people fancy that I am speaking and listening to them, because they do not see the Most Great Speaker, of whom they in relation to me are (only) the echo.” The intelligent hearer pays no heed to the echo. There is a well-known proverb to this effect, (namely), “The wall said to the nail, ‘Why are you splitting me?’ The nail replied, ‘Look at him who is hitting me.’”]