این جهان هم‌چون خرابست و تو گنج ** گر تفحص کردم از گنجت مرنج
This world is as the ruin, and thou the treasure (buried there): if I have made investigation concerning thy treasure, be not aggrieved.
زان چنین بی‌خردگی کردم گزاف ** تا زنم با دشمنان هر بار لاف
I recklessly committed such an indiscretion, that I may always boast (of thy virtue) to (thy) enemies;
تا زبانم چون ترا نامی نهد ** چشم ازین دیده گواهیها دهد
So that, when my tongue bestows a name on thee, my eye may give testimonies of this which I have seen.
گر شدم در راه حرمت راه‌زن ** آمدم ای مه به شمشیر و کفن315
If I have sought to rob thee of thy honour I come, O Moon (of beauty), with sword and winding-sheet.
جز به دست خود مبرم پا و سر ** که ازین دستم نه از دست دگر
Do not cut off my feet and head save with thine own hand, for I belong to this hand, not to another hand.
از جدایی باز می‌رانی سخن ** هر چه خواهی کن ولیکن این مکن
Thou art talking again of separation: do whatsoever thou wilt, but do not this!”
در سخن آباد این دم راه شد ** گفت امکان نیست چون بیگاه شد
The way is now made (open for entering) into the realm of Discourse (Exposition); (but) ‘tis impossible to speak (on the subject), since there is no time (to do so at present).
پوستها گفتیم و مغز آمد دفین ** گر بمانیم این نماند همچنین
We have told the husks (externals), but the kernel (the inner meaning) is buried; if we remain (alive), this will not remain (concealed) as it is now.
رد کردن معشوقه عذر عاشق را و تلبیس او را در روی او مالیدن
How the beloved rejected the excuses of the lover and rubbed his duplicity into him.
در جوابش بر گشاد آن یار لب ** کز سوی ما روز سوی تست شب320
The loved one opened her lips to answer him, saying, “On my side it is day, and on thy side it is night.
حیله‌های تیره اندر داوری ** پیش بینایان چرا می‌آوری
Why in contention dost thou bring forward dark evasions be fore those who see (the truth plainly)?
هر چه در دل داری از مکر و رموز ** پیش ما رسواست و پیدا هم‌چو روز
To us, all the deceit and dissimulations that thou hast in thy heart are manifest and clear as day.
گر بپوشیمش ز بنده‌پروری ** تو چرا بی‌رویی از حد می‌بری
If we, in kindness to our servant, cover it up, why dost thou carry shamelessness beyond the limit?
از پدر آموز که آدم در گناه ** خوش فرود آمد به سوی پایگاه
Learn from thy Father; for in (the hour of) sin Adam came down willingly to the vestibule
چون بدید آن عالم الاسرار را ** بر دو پا استاد استغفار را325
When he beheld that Knower of secrets, he stood up on his feet to ask forgiveness.
بر سر خاکستر انده نشست ** از بهانه شاخ تا شاخی نجست
He seated himself on the ashes of contrition: he did not jump from one branch of idle pleading to another
ربنا انا ظلمنا گفت و بس ** چونک جانداران بدید از پیش و پس
He said only, ‘O Lord, verily we have done wrong,’ when he saw the (angelic) life-guards in front and behind.
دید جانداران پنهان هم‌چو جان ** دورباش هر یکی تا آسمان
He saw the life-guards who are invisible, as the spirit is—each one’s mace (reaching) to the sky—-
که هلا پیش سلیمان مور باش ** تا بنشکافد ترا این دورباش
Saying, ‘Hola! be (as) the ant before Solomon, lest this mace cleave thee asunder.
جز مقام راستی یک دم مه‌ایست ** هیچ لالا مرد را چون چشم نیست330
Do not for one moment stand (anywhere) but in the place of truth: a man hath no guardian like the (seeing) eye.
کور اگر از پند پالوده شود ** هر دمی او باز آلوده شود
(Even) if the blind man be purified by admonition, he continually becomes polluted again.
آدما تو نیستی کور از نظر ** لیک اذا جاء القضا عمی البصر
O Adam, thou art not blind of vision, but when the Divine destiny comes, the sight becomes blind.’”
عمرها باید به نادر گاه‌گاه ** تا که بینا از قضا افتد به چاه
Lifetimes are needed—(so) rarely and occasionally (does it happen)—for the seeing man to fall by destiny into the pit.
کور را خود این قضا همراه اوست ** که مرورا اوفتادن طبع و خوست
As regards the blind man, this destiny in sooth is his companion on the way; for ‘tis his nature and disposition to fall.
در حدث افتد نداند بوی چیست ** از منست این بوی یا ز آلودگیست335
He falls into the filth and does not know what the smell is; (he asks himself), “Is this smell from me or from (my) being polluted?”
ور کسی بر وی کند مشکی نثار ** هم ز خود داند نه از احسان یار
And likewise, if any one sprinkle some musk over him, he thinks it (comes) from himself and not from the kindness of his friend.
پس دو چشم روشن ای صاحب‌نظر ** مر ترا صد مادرست و صد پدر
Therefore to you, O man of vision, two clear eyes are (as) a hundred mothers and a hundred fathers;
خاصه چشم دل آن هفتاد توست ** وین دو چشم حس خوشه‌چین اوست
Especially the eye of the heart (the spiritual eye), which is seventy-fold and of which these two sensible eyes are (only) the gleaners.
ای دریغا ره‌زنان بنشسته‌اند ** صد گره زیر زبانم بسته‌اند
Oh, alas, the highwaymen are seated (and lying in wait for me): they have tied a hundred knots beneath my tongue.
پای‌بسته چون رود خوش راهوار ** بس گران بندیست این معذور دار340
How should the smooth-paced horse move well, when his leg is tied? This is a very heavy chain: hold me excused!
Submit thy petition, do not argue like the accursed hard- faced (impudent) Iblis.
سخت‌رویی گر ورا شد عیب‌پوش ** در ستیز و سخت‌رویی رو بکوش
If impudence concealed his fault, go, exert thyself in (showing) obstinacy and impudence!
آن ابوجهل از پیمبر معجزی ** خواست هم‌چون کینه‌ور ترکی غزی350
Abu Jahl, like a vindictive Ghuzz Turcoman, demanded a miracle from the Prophet;
لیک آن صدیق حق معجز نخواست ** گفت این رو خود نگوید جز که راست
But that Siddiq of God (Abu Bakr) did not crave a miracle: he said, ‘Verily, this face speaks naught but truth.’
کی رسد هم‌چون توی را کز منی ** امتحان هم‌چو من یاری کنی
How should it beseem one like thee, from egoism, to make trial of a beloved like me?”
گفتن آن جهود علی را کرم الله وجهه کی اگر اعتماد داری بر حافظی حق از سر این کوشک خود را در انداز و جواب گفتن امیرالمومنین او را
How the Jew said to ‘Alí, may God honour his person, "If thou hast confidence in God's protection, cast thyself down from the top of this kiosk"; and how the Prince of the Faithful answered him.
مرتضی را گفت روزی یک عنود ** کو ز تعظیم خدا آگه نبود
One day a contumacious man, who was ignorant of the reverence due to God, said to Murtazá (‘Alí),
بر سر بامی و قصری بس بلند ** حفظ حق را واقفی ای هوشمند
On the top of an exceedingly high terrace or pavilion, “Art thou conscious of God's protection, O intelligent man?”
گفت آری او حفیظست و غنی ** هستی ما را ز طفلی و منی355
“Yes,” he replied; “He is the Protector and the Self-sufficient for (preserving) my existence from (the time of) infancy and conception.”
گفت خود را اندر افکن هین ز بام ** اعتمادی کن بحفظ حق تمام
He (the Jew) said, “Come, cast thyself down from the roof, put an entire confidence in the protection of God,
تا یقین گرددمرا ایقان تو ** و اعتقاد خوب با برهان تو
So that thy sure faith and thy goodly proven conviction may become evident to me.”
پس امیرش گفت خامش کن برو ** تا نگردد جانت زین جرات گرو
Then the Prince said to him, “Be silent, go, lest for this boldness thy soul be pawned (given over to perdition).”
کی رسد مر بنده را که با خدا ** آزمایش پیش آرد ز ابتلا
How is it right for a servant (of God) to venture on an experiment with God by making trial (of Him)?
بنده را کی زهره باشد کز فضول ** امتحان حق کند ای گیج گول360
How should a servant (of God) have the stomach vaingloriously to put Him to the test, O mad fool?
آن خدا را می‌رسد کو امتحان ** پیش آرد هر دمی با بندگان
To God (alone) belongs that (right), who brings forward a test for His servants at every moment,