این قبول ذکر تو از رحمت است ** چون نماز مستحاضه رخصت است
This acceptance (by God) of your praise is from (His) mercy: it is an indulgence (which He grants), like (the indulgence granted in the case of) the prayers of a woman suffering from menorrhagia.
با نماز او بیالوده ست خون ** ذکر تو آلودهی تشبیه و چون
Her prayers are stained with blood; your praise is stained with assimilation and qualification.
خون پلید است و به آبی میرود ** لیک باطن را نجاستها بود
Blood is foul, and (yet) it goes (is washed away) by a (little) water; but the inward part (the inner man) hath impurities
کان به غیر آب لطف کردگار ** کم نگردد از درون مرد کار1800
Which fail not (are not removed) from the interior (the heart) of the man of works except by the water of the grace of the Maker.
در سجودت کاش رو گردانیای ** معنی سبحان ربی دانیای
Would that in your bowing low in prayer you would turn your face (to attentive consideration) and apprehend the meaning of “Glory to my Lord!”
کای سجودم چون وجودم ناسزا ** مر بدی را تو نکویی ده جزا
Saying, “Oh, my prostration (in prayer), like my existence, is unworthy (of Thee): do Thou give good in return for evil!”
این زمین از حلم حق دارد اثر ** تا نجاست برد و گلها داد بر
This earth has the mark of God's clemency, in that it got filth and gave flowers as the produce;
تا بپوشد او پلیدیهای ما ** در عوض بر روید از وی غنچهها
In that it covers our pollutions, (and that) buds grow up from it in exchange.
پس چو کافر دید کاو در داد و جود ** کمتر و بیمایه تر از خاک بود1805
Therefore, when the infidel saw that in giving and lavishing he was meaner and unwealthier than the earth,
از وجود او گل و میوه نرست ** جز فساد جمله پاکیها نجست
(That) flowers and fruit did not grow from his being, (and that) he sought (and achieved) nothing but the corruption of all purities,
گفت واپس رفتهام من در ذهاب ** حسرتا یا لیتنی کنت تراب
He said, “I have gone backwards in (my) course. Alas! would that I had (still) been earth!
کاش از خاکی سفر نگزیدمی ** همچو خاکی دانهای میچیدمی
Would that I had not chosen to travel away from earthiness, (and that) like a clod of earth I had gathered some grain!
چون سفر کردم مرا راه آزمود ** زین سفر کردن ره آوردم چه بود
When I travelled, the Way tried me: what was the present I brought (home) from this travelling?”
ز آن همه میلش سوی خاک است کاو ** در سفر سودی نبیند پیش رو1810
’Tis from all that propensity of his towards earth that he sees before him no profit in the journey.
روی واپس کردنش آن حرص و آز ** روی در ره کردنش صدق و نیاز
His turning his face back is that greed and cupidity (of his); his turning his face to the Way is sincerity and supplication.
هر گیا را کش بود میل علا ** در مزید است و حیات و در نما
Every herb that has a propensity for (moving) upwards is in (the state of) increase and life and growth;
چون که گردانید سر سوی زمین ** در کمی و خشکی و نقص و غبین
When it has turned its head towards the earth, (it is) in (the state of) decrease and dryness and failure and disappointment.
میل روحت چون سوی بالا بود ** در تزاید مرجعت آن جا بود
When the propensity of your spirit is upwards, (you are) in (the state of) increase, and that (lofty) place is the place to which you will return;
ور نگون ساری سرت سوی زمین ** آفلی حق لا یحب الآفلین1815
But if you are upside down, (with) your head towards the earth, (then) you are one that sinks: God loves not them that sink.
پرسیدن موسی علیه السلام از حق تعالی سر غلبهی ظالمان
How Moses, on whom be peace, asked the high God (to explain) the secret of the predominance of the unjust.
گفت موسی ای کریم کارساز ** ای که یک دم ذکر تو عمر دراز
Moses said, “O Bounteous Disposer, O Thou whom to commemorate for one moment is (worth) a long life,
نقش کژمژ دیدم اندر آب و گل ** چون ملایک اعتراضی کرد دل
I have seen the crooked, misshapen image in (the mould of) water and clay, and like the angels, my heart has raised an objection,
که چه مقصود است نقشی ساختن ** و اندر او تخم فساد انداختن
As to what is the purpose of making an image and casting therein the seed of corruption.
آتش ظلم و فساد افروختن ** مسجد و سجده کنان را سوختن
To kindle the fire of iniquity and corruption; to burn the mosque and those who bend low in prayer;
مایهی خونابه و زردآبه را ** جوش دادن از برای لابه را1820
To set boiling the source of bloody tears for the sake of (receiving) humble entreaties (from the suffering and oppressed)—
من یقین دانم که عین حکمت است ** لیک مقصودم عیان و رویت است
I know for certain that it is the essence of wisdom (on Thy part), but my aim is (to know this by) actual seeing and vision.
آن یقین میگویدم خاموش کن ** حرص رویت گویدم نه جوش کن
That certainty (of mine) says to me, ‘keep silence’; the craving for vision says to me, ‘Make a stir (and outcry).’
مر ملایک را نمودی سر خویش ** کاین چنین نوشی همیارزد به نیش
Thou hast shown Thy secret to the angels, (namely) that such honey as this is worth the sting.
عرضه کردی نور آدم را عیان ** بر ملایک گشت مشکلها بیان
Thou hast displayed the Light of Adam manifestly to the angels, (so that all) the difficulties were explained.
حشر تو گوید که سر مرگ چیست ** میوهها گویند سر برگ چیست1825
Thy Resurrection declares what is the secret of death: the fruits declare what is the secret of the leaves.”
سر خون و نطفه حسن آدمی است ** سابق هر بیشیی آخر کمی است
The secret of blood and seed is the excellence of Man; after all, inferiority is antecedent to every superiority.
لوح را اول بشوید بیوقوف ** آن گهی بروی نویسد او حروف
The ignorant (child) first washes the tablet, then he writes the letters upon it.
خون کند دل را و اشک مستهان ** بر نویسد بر وی اسرار آن گهان
(So) He (God) turns the heart into blood and abject tears, then He writes the (spiritual) mysteries upon it.
وقت شستن لوح را باید شناخت ** که مر آن را دفتری خواهند ساخت
At the time of washing the tablet (of the heart) one must recognise that it will be made into a book (of mysteries).
چون اساس خانهای میافگنند ** اولین بنیاد را بر میکنند1830
When they lay the foundation of a house (to rebuild it), they dig up the first foundation.
گل بر آرند اول از قعر زمین ** تا به آخر بر کشی ماء معین
(Also), people first fetch up clay from the depths of the earth in order that at last you may draw up flowing water.
از حجامت کودکان گریند زار ** که نمیدانند ایشان سر کار
Children weep piteously at cupping, for they know not the secret of the matter;
مرد خود زر میدهد حجام را ** مینوازد نیش خون آشام را
(But) a man, in sooth, gives the cupper gold and fondles the blood-drinking lancet.
میدود حمال زی بار گران ** میرباید بار را از دیگران
The porter runs to the heavy load: he snatches the load from others.
جنگ حمالان برای بار بین ** این چنین است اجتهاد کار بین1835
Behold the struggle of the porters for the load! Such is the endeavour of him that sees (the truth of) things,
چون گرانیها اساس راحت است ** تلخها هم پیشوای نعمت است
Inasmuch as burdens are the foundation of ease, and bitter things, too, are the forerunners of enjoyment.
حفت الجنة بمکروهاتنا ** حفت النیران من شهواتنا
Paradise is compassed about with the things we dislike (to do); the fires (of Hell) are compassed about with our lusts.
تخم مایهی آتشت شاخ تر است ** سوختهی آتش قرین کوثر است
The seed (source) of the substance of your fire (of torment) is the fresh bough (of lust); (but) he that is burned by the fire (of renunciation) is the comrade of Kawthar.
هر که در زندان قرین محنتی است ** آن جزای لقمهای و شهوتی است
Whosoever is the comrade of affliction in prison—that is the retribution for a mouthful (of unlawful food) and a lust.
هر که در قصری قرین دولتی است ** آن جزای کارزار و محنتی است1840
Whosoever is the comrade of a high fortune in a palace— that is the reward for some battle-field and sore trial.
هر که را دیدی به زر و سیم فرد ** دان که اندر کسب کردن صبر کرد
Whomsoever you have seen unrivalled in (his store of) gold and silver—know that he has been patient in earning.
بیسبب بیند چو دیده شد گذار ** تو که در حسی سبب را گوش دار
When the (spiritual) eye has become piercing, he (the owner) sees without causes. You who are in (the bondage of) sense-perception, pay you heed to causes!
آن که بیرون از طبایع جان اوست ** منصب خرق سببها آن اوست
He whose spirit is beyond (the world of) natural properties— to him belongs the position of power to rive (the chain of) causes.
بیسبب بیند نه از آب و گیا ** چشم چشمهی معجزات انبیا
The (spiritual) eye regards the fountain of the miracles of the prophets as (being) without cause, not as (arising) from water and herbage.
این سبب همچون طبیب است و علیل ** این سبب همچون چراغ است و فتیل1845
These causes are (linked together) like the physician and the sick: these causes are like the lamp and the wick.