کان تحمل از هوای نفس نیست ** آن خیال نفس تست آنجا مه‌ایست
Saying, “My long-suffering is not from (the motive of) sensual desire; that (suspicion) is a vain fancy of your carnal soul: do not take that standpoint.
گرنه صبرم می‌کشیدی بار زن ** کی کشیدی شیر نر بیگار من
Unless my patience had endured the burden of (supporting) my wife, how should the fierce lion have endured the labour of (carrying) me?
اشتران بختییم اندر سبق ** مست و بی‌خود زیر محملهای حق
I am (like) Bactrian camels, (speeding) in advance (of the caravan), intoxicated and beside myself under the panniers of God.
من نیم در امر و فرمان نیم‌خام ** تا بیندیشم من از تشنیع عام 2140
I am not half-raw (imperfect) in (fulfilling) the (Divine) order and command, that I should take any thought of revilement by the public.
عام ما و خاص ما فرمان اوست ** جان ما بر رو دوان جویان اوست
My public and my private (object) is His command: my spirit is running on its face in search of Him.
فردی ما جفتی ما نه از هواست ** جان ما چون مهره در دست خداست
My being single or wedded is not on account of sensual desire: my spirit is like a die in the hand of God.
ناز آن ابله کشیم و صد چو او ** نه ز عشق رنگ و نه سودای بو
I endure the disdain of that foolish (woman) and a hundred like her, neither from love of colour nor passion for scent.
این قدر خود درس شاگردان ماست ** کر و فر ملحمه‌ی ما تا کجاست
This much, indeed, is (only) the lesson learned by my disciples; (but) unto what place (attains) the forward and backward movement of my battle!
تا کجا آنجا که جا را راه نیست ** جز سنابرق مه الله نیست 2145
Unto what place? Unto the place where Place (itself) finds no admittance, and where nothing exists save the lightning-flash of the Moon of Allah.
از همه اوهام و تصویرات دور ** نور نور نور نور نور نور
(’Tis) far beyond all conceptions and imaginations, (’tis) the Light of light of light of light of light of light.”
بهر تو ار پست کردم گفت و گو ** تا بسازی با رفیق زشت‌خو
If I have made my discourse low for your sake, (it is) in order that you may put up with an ill-natured companion,
تا کشی خندان و خوش بار حرج ** از پی الصبر مفتاح الفرج
And smilingly and cheerfully bear the burden of distress, because patience is the key to relief from pain.
چون بسازی با خسی این خسان ** گردی اندر نور سنتها رسان
When you put up with the vileness of these vile folk you will attain unto the light of the (Prophetic) sunnas (ways and practices);
که انبیا رنج خسان بس دیده‌اند ** از چنین ماران بسی پیچیده‌اند 2150
For the prophets have often suffered affliction from the vile: often have they writhed in anguish on account of such snakes.
چون مراد و حکم یزدان غفور ** بود در قدمت تجلی و ظهور
Since in eternity it was the will and decree of God, the Forgiver, to reveal and manifest Himself,
بی ز ضدی ضد را نتوان نمود ** وان شه بی‌مثل را ضدی نبود
(This involves contrariety, for) nothing can be shown without a contrary; and there was no contrary to that incomparable King.
حکمت در انی جاعل فی الارض خلیفة
The (Divine) purpose in (saying), “Lo, I will place a viceroy in the earth.”
پس خلیفه ساخت صاحب‌سینه‌ای ** تا بود شاهیش را آیینه‌ای
Therefore He made a viceroy, one having a heart, to the end that he might be a mirror for His sovereignty;
بس صفای بی‌حدودش داد او ** وانگه از ظلمت ضدش بنهاد او
So He endowed him with infinite purity (spiritual light), and then set up against him a contrary (in the form) of darkness.
دو علم بر ساخت اسپید و سیاه ** آن یکی آدم دگر ابلیس راه 2155
He made two banners, white and black: one (was) Adam, the other (was) the Iblís (Devil) of the Way (to Him).
در میان آن دو لشکرگاه زفت ** چالش و پیکار آنچ رفت رفت
Between those two mighty camps (there was) combat and strife, and there came to pass what came to pass.
هم‌چنان دور دوم هابیل شد ** ضد نور پاک او قابیل شد
Likewise in the second period Hábíl (Abel) arose, and Qábíl (Cain) became the antagonist of his pure light.
هم‌چنان این دو علم از عدل و جور ** تا به نمرود آمد اندر دور دور
Even so (were) these two banners of justice and iniquity (continuing to be raised) till in the course of time the period of Nimrod arrived.
ضد ابراهیم گشت و خصم او ** وآن دو لشکر کین‌گزار و جنگ‌جو
He became the antagonist and adversary of Abraham, and those two armies waged war (against each other) and sought battle.
چون درازی جنگ آمد ناخوشش ** فیصل آن هر دو آمد آتشش 2160
(At last) when He was displeased with the prolongation of the strife, His fire became the (means of) decision between the twain.
پس حکم کرد آتشی را و نکر ** تا شود حل مشکل آن دو نفر
So He caused a fire to be His arbiter and servant, in order that the difficulty (controversy) of those two persons might be solved.