همچو بو بکر ربابی تن زنم ** دست چون داود در آهن زنم
I am mute, like Bú Bakr-i Rabábí; I handle the iron, like David,
تا محال از دست من حالی شود ** مرغ پر برکنده را بالی شود
So that by my hand the (seemingly) impossible is brought to pass, and wings are restored to the bird whose plumes were torn away.
چون ید الله فوق أیدیهم بود ** دست ما را دست خود فرمود احد
Since there is (the text) the hand of God is above their hands, the One (God) has declared our hand to be His hand.
پس مرا دست دراز آمد یقین ** بر گذشته ز آسمان هفتمین
Therefore mine is surely a long hand that has passed beyond the Seventh Heaven.
دست من بنمود بر گردون هنر ** مقریا بر خوان که انشق القمر1920
My hand showed (its) cunning upon the sky: O teacher of the Qur’án, recite the moon hath been cleft asunder.’
این صفت هم بهر ضعف عقلهاست ** با ضعیفان شرح قدرت کی رواست
This characteristic, moreover, is on account of the weakness of (men's) understandings: how is it possible to explain the (Divine) omnipotence to the weak?
خود بدانی چون بر آری سر ز خواب ** ختم شد و الله أعلم بالصواب
You will surely know when you lift your head from (this sensuous) sleep. ’Tis the end (of my discourse), and God knows best what is right.
مر ترا نه قوت خوردن بدی ** نه ره و پروای قی کردن بدی
“(If I had told you about the snake), you would not have been able to eat, nor would you have been capable of vomiting or cared (to do so).
میشنیدم فحش و خر میراندم ** رب یسر زیر لب میخواندم
I heard (your) abuse and went on with my work; I kept repeating under my lip (breath), ‘O Lord, make (it) easy!’
از سبب گفتن مرا دستور نه ** ترک تو گفتن مرا مقدور نه1925
I had not permission to speak of the cause, and I had not power to abandon you.
هر زمان میگفتم از درد درون ** اهد قومی إنهم لا یعلمون
From the grief in my heart I was saying continually, ‘Guide my people; verily, they know not’.”
سجدهها میکرد آن رسته ز رنج ** کای سعادت ای مرا اقبال و گنج
The man that had been delivered from woe was falling on his knees and saying, “O (thou who art) my bliss, O my fortune and treasure,
از خدا یابی جزاها ای شریف ** قوت شکرت ندارد این ضعیف
Thou wilt get rewards from God, O noble one; this weakling has not the power to thank thee.
شکر حق گوید ترا ای پیشوا ** آن لب و چانه ندارم و آن نوا
God will say thanks to thee, O leader; I have not the lips and the chin and the voice for that.”
دشمنی عاقلان زینسان بود ** زهر ایشان ابتهاج جان بود1930
Of this fashion is the enmity of the wise: their poison is gladness to the soul.
دوستی ابله بود رنج و ضلال ** این حکایت بشنو از بهر مثال
The friendship of the fool is woe and perdition: hear this tale as a parable.
اعتماد کردن بر تملق و وفای خرس
On putting trust in the fawningness and good faith of the bear.
اژدهایی خرس را در میکشید ** شیر مردی رفت و فریادش رسید
A dragon was pulling a bear (into its jaws); a valiant man went and succoured it.
شیر مردانند در عالم مدد ** آن زمان کافغان مظلومان رسد
The valiant (holy) men are a help in the world when the wail of the oppressed reaches (them).
بانگ مظلومان ز هر جا بشنوند ** آن طرف چون رحمت حق میدوند
From every quarter they hear the cry of the oppressed and run in that direction, like the mercy of God.
آن ستونهای خللهای جهان ** آن طبیبان مرضهای نهان1935
Those buttresses for the breaches of the world, those physicians for hidden maladies,
محض مهر و داوری و رحمتند ** همچو حق بیعلت و بیرشوتند
Are pure love and justice and mercy; even as God, they are flawless (incorruptible) and unbribed.
این چه یاری میکنی یک بارگیش ** گوید از بهر غم و بیچارگیش
(If you ask one of them), “Why dost thou give him this aid all at once?” he says, “On account of his grief and helplessness.”
مهربانی شد شکار شیر مرد ** در جهان دارو نجوید غیر درد
Lovingkindness is fallen a prey to the valiant (holy) man, (for) medicine seeks naught in the world but the pain (which it should cure).
هر کجا دردی دوا آن جا رود ** هر کجا پستی است آب آن جا دود
Wherever a pain is, the remedy goes there: wherever a lowland is, the water runs there.
آب رحمت بایدت رو پست شو ** و آن گهان خور خمر رحمت مست شو1940
If thou want the water of mercy, go, become lowly, and then drink the wine of mercy and become drunken.
رحمت اندر رحمت آمد تا به سر ** بر یکی رحمت فرومای ای پسر
Mercy upon mercy comes (and rises like a flood) up to the head; do not thou come down to (and dwell upon) a single mercy, O son!
چرخ را در زیر پا آر ای شجاع ** بشنو از فوق فلک بانگ سماع
Bring the sky under thy feet, O brave one! Hear from above the firmament the noise of the (celestial) music!
پنبهی وسواس بیرون کن ز گوش ** تا به گوشت آید از گردون خروش
Put out of thine ear the cotton of evil suggestion, that the cries from heaven may come into thine ear.
پاک کن دو چشم را از موی عیب ** تا ببینی باغ و سروستان غیب
Purge thy two eyes from the hair of defect, that thou mayst behold the garden and cypress-plot of the world unseen.
دفع کن از مغز و از بینی زکام ** تا که ریح الله در آید در مشام1945
Eject the phlegm from thy brain and nose, that the wind of God may come into the centres of thy (spiritual) sense of smell.
هیچ مگذار از تب و صفرا اثر ** تا بیابی از جهان طعم شکر
Do not leave (in thyself) any trace of fever and bile, that thou mayst get from the world the taste of sugar.
داروی مردی کن و عنین مپوی ** تا برون آیند صد گون خوب روی
Remedium virilitatis adhibe neu virilitate carens cucurreris, that a hundred kinds of fair ones may come forth. [Cure (your) manhood and don’t run around impotently, that a hundred kinds of fair ones may come forth.]
کندهی تن را ز پای جان بکن ** تا کند جولان به گرد آن چمن
Tear the fetter, which is the body, from the foot of thy soul, so that it may race round the arena.
غل بخل از دست و گردن دور کن ** بخت نو دریاب در چرخ کهن
Take off the shackle of avarice from thy hands and neck: seize (and enjoy) a new fortune in the old heaven.
ور نمیتانی به کعبهی لطف پر ** عرضه کن بیچارگی بر چارهگر1950
And if thou art unable (to do that), fly to the Ka‘ba of (Divine) grace: lay thy helplessness before the Helper.
زاری و گریه قوی سرمایهای است ** رحمت کلی قویتر دایهای است
Lamentation and weeping are a mighty stock-in-trade (resource); the Universal Mercy is the mightiest nurse (to comfort and cherish).
دایه و مادر بهانه جو بود ** تا که کی آن طفل او گریان شود
The nurse and mother seeks a pretext (for giving relief): (she waits to see) when her child will begin to weep.
طفل حاجات شما را آفرید ** تا بنالید و شود شیرش پدید
He (God) created the child, (namely) your wants, in order that it might moan and that milk might (then) be produced for it.
گفت ادعوا الله بیزاری مباش ** تا بجوشد شیرهای مهرهاش
He said, “Call ye upon God!” Refrain not thou from lamentation, in order that the milk of His loving kindnesses may flow.
هوی هوی باد و شیر افشان ابر ** در غم مااند یک ساعت تو صبر1955
The howling of the wind and the pouring forth of (rain like) milk from the cloud are for care of us: (have) patience one moment!
فی السماء رزقکم بشنیدهای ** اندر این پستی چه بر چفسیدهای
Thou hast heard (the text) “in the sky is your daily bread”. Wherefore hast thou stuck to this low place?
ترس و نومیدیت دان آواز غول ** میکشد گوش تو تا قعر سفول
Deem thy fear and despair to be the voice of the ghoul drawing thine ear (down) to the abyss of degradation.
هر ندایی که ترا بالا کشید ** آن ندا میدان که از بالا رسید
Every call that draws thee upward—know that that call has come from on high.
هر ندایی که ترا حرص آورد ** بانگ گرگی دان که او مردم درد
Every call that excites cupidity in thee—know that it is the howl of the wolf which tears men (to pieces).
این بلندی نیست از روی مکان ** این بلندیهاست سوی عقل و جان1960
This (afore-mentioned) height is not (high) in respect of position; these “heights” are towards (refer to) mind and spirit.
هر سبب بالاتر آمد از اثر ** سنگ و آهن فایق آمد بر شرر
Every cause is higher than the effect: the stone and iron (from which fire is struck) are superior to the sparks.
آن فلانی فوق آن سرکش نشست ** گر چه در صورت به پهلویش نشست
Such and such a person is (really) seated above that one who lifts up his head so haughtily, though in appearance he is seated beside him.
فوقی آن جاست از روی شرف ** جای دور از صدر باشد مستخف
The superiority of that (person's) place is in respect of (his spiritual) nobility; the place (that is) far from the (spiritual) seat of honour is held in slight regard.
سنگ و آهن زین جهت که سابق است ** در عمل فوقی این دو لایق است
Forasmuch as the stone and iron are prior in action, the superiority of these twain is proper;
و آن شرر از روی مقصودی خویش ** ز آهن و سنگ است زین رو پیش و بیش1965
But those sparks, in respect of their being the final cause, are from this point of view far in front of (superior to) the iron and stone.