بهر ما نه بهر آن لطف نخست ** که تو کردی گمرهان را باز جست
Not for our sakes, (but) for the sake of the primal grace through which Thou didst seek out them that had lost the way.
چون نمودی قدرتت بنمای رحم ** ای نهاده رحمها در لحم و شحم2505
As Thou hast shown Thy power, (so now) show Thy mercy, O Thou who hast implanted feelings of mercy in flesh and fat.
این دعا گر خشم افزاید ترا ** تو دعا تعلیم فرما مهترا
If this prayer increase Thy wrath, do Thou teach (us) to pray, O Lord,
آن چنان کادم بیفتاد از بهشت ** رجعتش دادی که رست از دیو زشت
Even as, (when) Adam fell from Paradise, Thou gavest him (leave) to turn (in penitence) toward Thee, so that he escaped from the ugly Devil.”
دیو که بود کاو ز آدم بگذرد ** بر چنین نطعی از او بازی برد
Who is the Devil that he should surpass Adam and win the game from him on such a board?
در حقیقت نفع آدم شد همه ** لعنت حاسد شده آن دمدمه
In truth, it all turned out to Adam’s advantage: that guile became a curse to the envious one.
بازیی دید و دو صد بازی ندید ** پس ستون خانهی خود را برید2510
He (the Devil) saw one game, (but) he did not see two hundred games (which he should lose): therefore he cut down the supports of his own house.
آتشی زد شب به کشت دیگران ** باد آتش را به کشت او بران
He set fire by night to the cornfield of others; (meanwhile) O wind, drive the fire into his field!
چشم بندی بود لعنت دیو را ** تا زیان خصم دید آن ریو را
The (Divine) curse was a blind to the Devil, so that he regarded that trickery (of his) as harm to (his) enemy.
لعنت این باشد که کژبینش کند ** حاسد و خود بین و پر کینش کند
The (Divine) curse is that which makes him (any one) see falsely, and makes him envious, self-conceited, and malicious,
تا نداند که هر آن که کرد بد ** عاقبت باز آید و بر وی زند
To the end that he may not know that whoever does evil, it (that evil) will at last come back and smite him.
جمله فرزین بندها بیند بعکس ** مات بر وی گردد و نقصان و وکس2515
He sees all the master-moves invertedly: (hence) they result in check-mate to him and (in) failure and defeat.
ز انکه گر او هیچ بیند خویش را ** مهلک و ناسور بیند ریش را
(The curse blinds him), because, if he regard himself as naught, (if) he regard the wound (his moral and spiritual blindness) as deadly and festering,
درد خیزد زین چنین دیدن درون ** درد او را از حجاب آرد برون
Pain will arise from such looking within, and the pain will bring him out from the veil (of self-conceit).
تا نگیرد مادران را درد زه ** طفل در زادن نیابد هیچ ره
Until mothers are overtaken by the pains of childbirth, the child finds no way to be born.
این امانت در دل و دل حامله ست ** این نصیحتها مثال قابله ست
This (God-given) trust is in the heart, and the heart is pregnant (with it): these counsels (of the prophets and saints) are like the midwife.
قابله گوید که زن را درد نیست ** درد باید درد کودک را رهی است2520
The midwife may say that the woman has no pain; (but) pain is necessary, pain is (makes) a way for the child (to be born).
آن که او بیدرد باشد ره زن است ** ز انکه بیدردی انا الحق گفتن است
He that is without pain is a brigand, because to be without pain is to say “I am God.”
آن انا بیوقت گفتن لعنت است ** آن انا در وقت گفتن رحمت است
To say that “I” out of the (proper) time is a curse (to the speaker); to say that “I” at the (proper) time is a mercy (from God).
آن انا منصور رحمت شد یقین ** آن انا فرعون لعنت شد ببین
The “I” of Mansúr (Halláj) certainly became a mercy; the “I” of Pharaoh became a curse. Mark (this)!
لاجرم هر مرغ بیهنگام را ** سر بریدن واجب است اعلام را
Consequently, it is incumbent (on us) to behead every untimely bird (every cock that crows too soon), in order to give notice (warning).
سر بریدن چیست کشتن نفس را ** در جهاد و ترک گفتن نفس را2525
What is “beheading”? Killing the fleshly soul in the holy (spiritual) war, and renouncing heat (sensual appetite).
آن چنان که نیش کژدم بر کنی ** تا که یابد او ز کشتن ایمنی
Just as you would extract the scorpion’s sting in order that it might be saved from being killed,
بر کنی دندان پر زهری ز مار ** تا رهد مار از بلای سنگسار
(Or) pull out the venomous fang of a snake, in order that the snake might escape from the calamity of being stoned (to death).
هیچ نکشد نفس را جز ظل پیر ** دامن آن نفس کش را سخت گیر
Nothing will slay the fleshly soul except the shadow (protection) of the Pír: grasp tightly the skirt of that slayer of the flesh.
چون بگیری سخت آن توفیق هوست ** در تو هر قوت که آید جذب اوست
When you grasp (it) tightly, that is (done by) the aid of Him (God): whatever strength comes into you is (the effect of) His drawing (you towards Him).
ما رمیت إذ رمیت راست دان ** هر چه کارد جان بود از جان جان2530
Know that true is (the text) thou didst not throw when thou threwest: whatsoever the soul soweth is from the Soul of the soul.
دست گیرنده وی است و بردبار ** دمبهدم آن دم از او امید دار
He is the One that takes the hand (to help), and (He is) burden-bearing (long-suffering): have hope, from moment to moment, of (receiving) that breath (of inspiration) from Him.
His Mercy is long in gripping, (but) grips tight: His Presence does not keep you absent (from Him) for one moment.
گر تو خواهی شرح این وصل و ولا ** از سر اندیشه میخوان و الضحی
If you desire the explanation of this union and friendship, read thoughtfully (the Súra) Wa’l-Duhá (By the Morn).
ور تو گویی هم بدیها از وی است ** لیک آن نقصان فضل او کی است2535
And if you say that evils too are from Him, (that is true), but how is it a defect in His grace?
آن بدی دادن کمال اوست هم ** من مثالی گویمت ای محتشم
(His) bestowing that evil is even His perfection: I will tell you a parable (in illustration), O respected one.
کرد نقاشی دو گونه نقشها ** نقشهای صاف و نقشی بیصفا
A painter made two kinds of pictures––beautiful pictures and pictures devoid of beauty.
نقش یوسف کرد و حور خوش سرشت ** نقش عفریتان و ابلیسان زشت
He painted Joseph and fair-formed houris, he painted ugly afreets and devils.
هر دو گونه نقش استادی اوست ** زشتی او نیست آن رادی اوست
Both kinds of pictures are (evidence of) his mastery: those (ugly ones) are not (evidence of) his ugliness; they are (evidence of) his bounty.
زشت را در غایت زشتی کند ** جمله زشتیها به گردش بر تند2540
He makes the ugly of extreme ugliness––it is invested with all (possible) uglinesses––
تا کمال دانشش پیدا شود ** منکر استادیش رسوا شود
In order that the perfection of his skill may be displayed, (and that) the denier of his mastery may be put to shame.
ور نداند زشت کردن ناقص است ** زین سبب خلاق گبر و مخلص است
And if he cannot make the ugly, he is deficient (in skill) hence He (God) is the Creator of (both) the infidel and the sincere (faithful).
پس از این رو کفر و ایمان شاهدند ** بر خداوندیش و هر دو ساجدند
From this point of view, then, (both) infidelity and faith are bearing witness to His Lordliness, and both are bowing down in worship.
لیک مومن دان که طوعا ساجد است ** ز انکه جویای رضا و قاصد است
But know that the faithful (believer) bows down willingly, because he is seeking (God’s) pleasure and aiming (at that).
هست کرها گبر هم یزدان پرست ** لیک قصد او مرادی دیگر است2545
The infidel too is a worshipper of God, (though) unwillingly; but his aim is (directed towards) another object of desire.
قلعه‌ای سلطان عمارت میکند ** لیک دعوی امارت میکند
(It is true that) he keeps the King’s fortress in good repair; but he is claiming to be in command.
گشته یاغی تا که ملک او بود ** عاقبت خود قلعه سلطانی شود
He has become a rebel, to the intent that it may be his domain; (but) verily, in the end the fortress comes to be the King’s.
مومن آن قلعه برای پادشاه ** میکند معمور نه از بهر جاه
The faithful believer keeps that fortress in good repair for the sake of the King, not for place (and power).
زشت گوید ای شه زشت آفرین ** قادری بر خوب و بر زشت مهین
The ugly one (the infidel) says, “O King who createst the ugly, Thou art able for (able to create) the beautiful as well as the despicable (and) ugly.”
خوب گوید ای شه حسن و بها ** پاک گردانیدیم از عیبها2550
The beautiful one (the faithful believer) says, “O King of beauty and comeliness, Thou hast made me free from defects.”
وصیت کردن پیغامبر صلی الله علیه و آله مر آن بیمار را و دعا آموزانیدنش
How the Prophet, God bless and save him, gave injunctions to the sick man and taught him to pray.
گفت پیغمبر مر آن بیمار را ** این بگو کای سهل کن دشوار را
The Prophet said to the sick man: “Say thus:––‘O Thou that makest easy that which is hard,
آتنا فی دار دنیانا حسن ** آتنا فی دار عقبانا حسن
Give good unto us in our present abode, and give good unto us in our future abode!
راه را بر ما چو بستان کن لطیف ** منزل ما خود تو باشی ای شریف
Make the way agreeable to us as a garden: Thou indeed, O Glorious One, art our goal.’”