در سر آید هر زمان چون اسپ لنگ ** که بود بارش گران و راه سنگ3385
He constantly comes down on his head, like a lame horse, for his load is heavy and the road is (full of) stones.
می‌خورد از غیب بر سر زخم او ** از شکست توبه آن ادبارخو
He is always getting blows on his head from the Unseen, that man of luckless nature, from breaking (his vows of) penitence.
باز توبه می‌کند با رای سست ** دیو یک تف کرد و توبه‌ش را سکست
Then again he repents with infirm resolution: the Devil spits (in scorn) and shatters his penitence.
ضعف اندر ضعف و کبرش آنچنان ** که به خواری بنگرد در واصلان
Weakness on weakness! (Yet) his arrogance is such that he regards with contempt those that attain (to God).
ای شتر که تو مثال مومنی ** کم فتی در رو و کم بینی زنی
O camel, thou who art a type of the true believer dost not fall on thy face, nor dost thou turn up thy nose (in disdain).
تو چه داری که چنین بی‌آفتی ** بی‌عثاری و کم اندر رو فتی3390
What hast thou that thou art so untouched by bane and free from stumbling and dost not fall on thy face?”
گفت گر چه هر سعادت از خداست ** در میان ما و تو بس فرقهاست
He (the camel) said, “Though every felicity is from God, there are many differences between me and thee.
سر بلندم من دو چشم من بلند ** بینش عالی امانست از گزند
I have a high head, my eyes are high: lofty vision is a protection against injury.
از سر که من ببینم پای کوه ** هر گو و هموار را من توه توه
From the top of the mountain I see the mountain-foot, I see every hollow and level, fold by fold,
هم‌چنانک دید آن صدر اجل ** پیش کار خویش تا روز اجل
Just as that most noble prince (the perfect saint) saw his future destiny till the day of death.
آنچ خواهد بود بعد بیست سال ** داند اندر حال آن نیکو خصال3395
That person of goodly qualities knows at the present time what will happen after twenty years.
حال خود تنها ندید آن متقی ** بلک حال مغربی و مشرقی
That God-fearing man did not see his own destiny only; nay, the destiny of (every) inhabitant of the West and East.
نور در چشم و دلش سازد سکن ** بهر چه سازد پی حب الوطن
The Light makes its abode in his eye and heart. Wherefore does it make (its abode there)? For love of home.
هم‌چو یوسف کو بدید اول به خواب ** که سجودش کرد ماه و آفتاب
(He is) like Joseph, who at first dreamed that the sun and moon bowed in worship before him:
از پس ده سال بلک بیشتر ** آنچ یوسف دید بد بر کرد سر
After ten years, nay, more, that which Joseph had seen came to pass.
نیست آن ینظر به نور الله گزاف ** نور ربانی بود گردون شکاف3400
That (saying), ‘he sees by the Light of God,’ is not vain: the Divine Light rives the sky asunder.
نیست اندر چشم تو آن نور رو ** هستی اندر حس حیوانی گرو
In thine eye that Light is not. Go! Thou art in pawn to the animal senses.
تو ز ضعف چشم بینی پیش پا ** تو ضعیف و هم ضعیفت پیشوا
From weakness of eye thou seest (only) in front of thy foot: thou art weak and thy guide, too, is weak.
پیشوا چشمست دست و پای را ** کو ببیند جای را ناجای را
The eye is the guide for hand and foot, for it sees (both) the right and the wrong place.
دیگر آنک چشم من روشن‌ترست ** دیگر آنک خلقت من اطهرست
Another thing is that my eye is clearer; another, that my nature is purer,
زانک هستم من ز اولاد حلال ** نه ز اولاد زنا و اهل ضلال3405
Because I am one of the lawfully begotten, not one of the children of adultery and the people of perdition.
تو ز اولاد زنایی بی‌گمان ** تیر کژ پرد چو بد باشد کمان
Thou art one of the children of adultery: without doubt the arrow flies crookedly when the bow is bad.”
تصدیق کردن استر جوابهای شتر را و اقرار کردن بفضل او بر خود و ازو استعانت خواستن و بدو پناه گرفتن به صدق و نواختن شتر او را و ره نمودن و یاری دادن پدرانه و شاهانه
How the mule declared the replies of the camel to be true and acknowledged his (the camel's) superiority to himself and besought his aid and took refuge with him sincerely; and how the camel treated him with kindness and showed him the way and gave help in fatherly and kingly fashion.
گفت استر راست گفتی ای شتر ** این بگفت و چشم کرد از اشک پر
The mule said, “Thou hast spoken the truth, O camel.” This he said and filled his eye with tears.
ساعتی بگریست و در پایش فتاد ** گفت ای بگزیده‌ی رب العباد
He wept awhile and fell at his (the camel's) feet and said, “O chosen of the Lord of men,
چه زیان دارد گر از فرخندگی ** در پذیری تو مرا دربندگی
What harm will it do if thou, by (favour of) thy blessedness, wilt receive me into thy service?”
گفت چون اقرار کردی پیش من ** رو که رستی تو ز آفات زمن3410
He (the camel) said, “Since thou hast made confession in my presence, go (in peace), for thou art saved from the contaminations of Time.
دادی انصاف و رهیدی از بلا ** تو عدو بودی شدی ز اهل ولا
Thou hast given justice (hast made just amends) and art saved from tribulation: thou wast an enemy, thou hast become one of the leal.
خوی بد در ذات تو اصلی نبود ** کز بد اصلی نیاید جز جحود
The evil disposition was not original (innate) in thy person; for from original evil comes naught but denial.
آن بد عاریتی باشد که او ** آرد اقرار و شود او توبه‌جو
The borrowed (temporary) evil is such that he (in whom it appears) makes confession and desires to repent;
هم‌چو آدم زلتش عاریه بود ** لاجرم اندر زمان توبه نمود
Like Adam, whose lapse was temporary: of necessity he showed penitence at once.
چونک اصلی بود جرم آن بلیس ** ره نبودش جانب توبه‌ی نفیس3415
Since the sin of Iblís was original, for him there was no way to precious penitence.
رو که رستی از خود و از خوی بد ** واز زبانه‌ی نار و از دندان دد
Go, for thou art delivered from thyself and from the evil disposition and from the (flaming) tongue of the Fire and from the teeth of the wild beasts (of Hell).
رو که اکنون دست در دولت زدی ** در فکندی خود به بخت سرمدی
Go, for now thou hast grasped felicity, thou hast thrown thyself into everlasting fortune.
ادخلی تو فی عبادی یافتی ** ادخلی فی جنتی در بافتی
Thou hast gained (that which is signified by the words) Enter in amongst My servants; thou hast annexed (the implication of) Enter into My Paradise.
در عبادش راه کردی خویش را ** رفتی اندر خلد از راه خفا
Thou hast made a way for thyself (to enter) amongst His servants; thou hast gone into Eden by the secret way.
اهدنا گفتی صراط مستقیم ** دست تو بگرفت و بردت تا نعیم3420
‘Guide us,’ thou saidst, ‘in the straight path’: He took thy hand and led thee to the abode of bliss.
نار بودی نور گشتی ای عزیز ** غوره بودی گشتی انگور و مویز
Thou wast fire: thou hast become light, O noble one; thou wast an unripe grape: thou hast become a (ripe) grape and raisin.
اختری بودی شدی تو آفتاب ** شاد باشد الله اعلم بالصواب
Thou wast a star: thou hast become the Sun. Rejoice! God best knoweth the right.”
ای ضیاء الحق حسام‌الدین بگیر ** شهد خویش اندر فکن در حوض شیر
O Ziyá’u ’l-Haqq (Radiance of God) Husámu’ddín, take thy honey and cast it into the basin of milk,
تا رهد آن شیر از تغییر طعم ** یابد از بحر مزه تکثیر طعم
To the end that that milk may escape from having its savour corrupted and may gain much increase of savour from the Sea of Deliciousness,
متصل گردد بدان بحر الست ** چونک شد دریا ز هر تغییر رست3425
(And) may be united with the Sea of Alast: when it becomes the Sea, it is delivered from every corruption;
منفذی یابد در آن بحر عسل ** آفتی را نبود اندر وی عمل
(If) it find a passage into that Sea of honey, no contamination will have an effect upon it.
غره‌ای کن شیروار ای شیر حق ** تا رود آن غره بر هفتم طبق
Roar like a lion, O Lion of God, in order that that roar may mount to the seventh tier (of Heaven)!
چه خبر جان ملول سیر را ** کی شناسد موش غره‌ی شیر را
(But) what knowledge (thereof) hath the weary surfeited soul? How should the mouse know the roar of the lion?
برنویس احولا خود با آب زر ** بهر هر دریادلی نیکوگهر
(Therefore) write thy (spiritual) experiences with gold-water for the sake of every one of goodly substance whose heart is (deep) as the sea.
آب نیلست این حدیث جان‌فزا ** یا ربش در چشم قبطی خون نما3430
This spirit-augmenting discourse is (like) the water of the Nile: O Lord, let it seem blood to the eye of the Egyptian!
لابه کردن قبطی سبطی را کی یک سبو بنیت خویش از نیل پر کن و بر لب من نه تا بخورم به حق دوستی و برادری کی سبو کی شما سبطیان بهر خود پر می‌کنید از نیل آب صاف است و سبوکی ما قبطیان پر می‌کنیم خون صاف است
How the Egyptian entreated the Israelite, saying, "Of thine own intention fill a jug from the Nile and put it to my lips, that I may drink. (I beseech thee) by the right of friendship and brotherhood; for the jug which ye Israelites fill from the Nile for yourselves is pure water, while the jug which we Egyptians fill is pure blood."
من شنیدم که در آمد قبطیی ** از عطش اندر وثاق سبطیی
I heard that an Egyptian, on account of thirst, came into the house of an Israelite.
گفت هستم یار و خویشاوند تو ** گشته‌ام امروز حاجتمند تو
He said, “I am thy friend and kinsman: to-day I have become in need of thee,
زانک موسی جادوی کرد و فسون ** تا که آب نیل ما را کرد خون
Because Moses wrought sorcery and enchantments, so that he made the water of the Nile to be blood for us.
سبطیان زو آب صافی می‌خورند ** پیش قبطی خون شد آب از چشم‌بند
The Israelites drink pure water from it, (but) to the Egyptians the water has become blood from the spell laid on our eyes.