مبدع آمد حق و مبدع آن بود ** که برآرد فرع بی‌اصل و سند 1025
God is the Originator, and an originator is he who produces a branch (derivative) without root (fundamental principle) or support (model).
مثال عالم هست نیست‌نما و عالم نیست هست‌نما
Parable of the world (really) existent that appears non-existent and the world (really) non-existent that appears existent.
نیست را بنمود هست و محتشم ** هست را بنمود بر شکل عدم
He (God) hath caused the non-existent to appear existent and magnificent; He hath caused the existent to appear in the form of non-existence.
بحر را پوشید و کف کرد آشکار ** باد را پوشید و بنمودت غبار
He hath concealed the Sea and made the foam visible; He hath concealed the Wind and displayed to thee the dust.
چون مناره‌ی خاک پیچان در هوا ** خاک از خود چون برآید بر علا
The dust is whirling in the air, (high) as a minaret: how should the dust rise aloft of itself?
خاک را بینی به بالا ای علیل ** باد را نی جز به تعریف دلیل
Thou seest the dust on high, O infirm (of sight): the Wind (thou seest) not, except through knowledge given by induction.
کف همی‌بینی روانه هر طرف ** کف بی‌دریا ندارد منصرف 1030
Thou seest the foam moving in every direction: without the Sea the foam hath no turning-place.
کف به حس بینی و دریا از دلیل ** فکر پنهان آشکارا قال و قیل
Thou seest the foam by sense perception and the Sea by induction: thought is hidden, speech manifest.
نفی را اثبات می‌پنداشتیم ** دیده‌ی معدوم‌بینی داشتیم
We deemed negation to be affirmation: we had an eye that saw (only) the nonexistent.
دیده‌ای که اندر نعاسی شد پدید ** کی تواند جز خیال و نیست دید
The eye that appeared (came into being) in a state of slumber, how should it be able to see aught but phantasy and non-existence?
لاجرم سرگشته گشتیم از ضلال ** چون حقیقت شد نهان پیدا خیال
Necessarily we were bewildered by error, since Reality was hidden and Phantasy visible,
این عدم را چون نشاند اندر نظر ** چون نهان کرد آن حقیقت از بصر 1035
(Wondering) why He (God) set up this non-existence in (full) view and why He caused that Reality to be hidden from sight.
آفرین ای اوستاد سحرباف ** که نمودی معرضان را درد صاف
Praise (to Thee), O Master-weaver of magic who hast made the dregs to seem pure (wine) to them that turn away (from the Truth).
ساحران مهتاب پیمایند زود ** پیش بازرگان و زر گیرند سود
Magicians quickly measure moonbeams in the presence of the merchant and receive gold as profit.
سیم بربایند زین گون پیچ پیچ ** سیم از کف رفته و کرباس هیچ
(When) by artful tricks of this sort they take money, the money is gone from his (the purchaser's) hand, (but) there is no linen (to be seen).
این جهان جادوست ما آن تاجریم ** که ازو مهتاب پیموده خریم
This world is a sorcerer, and we are the merchants who buy from it the measured moonbeams.
گز کند کرباس پانصد گز شتاب ** ساحرانه او ز نور ماهتاب 1040
Magician-like, it hastily measures out by the ell five hundred ells of linen from the light of the moonbeams,
چون ستد او سیم عمرت ای رهی ** سیم شد کرباس نی کیسه تهی
(Yet), when it takes the money, (which is) thy life, O slave, the money is gone, there is no linen, and thy purse is empty.
قل اعوذت خواند باید کای احد ** هین ز نفاثات افغان وز عقد
Thou must recite Say, I take refuge, crying, “O (Thou who art) One, come, save me from the witches and from (their) knots.
می‌دمند اندر گره آن ساحرات ** الغیاث المستغاث از برد و مات
These sorceresses are blowing on the knots: help, O Thou whose help is besought against (the world's) victory and checkmate.”
لیک بر خوان از زبان فعل نیز ** که زبان قول سستست ای عزیز
But invoke (Him) with the tongue of deeds also, for the tongue of words is weak, O honourable man.
در زمانه مر ترا سه همره‌اند ** آن یکی وافی و این دو غدرمند 1045
In the world thou hast three fellow-travellers: one is faithful and these two (others) are treacherous.
آن یکی یاران و دیگر رخت و مال ** وآن سوم وافیست و آن حسن الفعال
One (of the latter) is friends and the other is goods and chattels; and the third (fellow-traveller) is faithful, and that one is excellence in deeds.
مال ناید با تو بیرون از قصور ** یار آید لیک آید تا به گور
(Thy) wealth will not come with thee out of thy palaces; (thy) friend will come, but he will come (only) as far as thy grave.
چون ترا روز اجل آید به پیش ** یار گوید از زبان حال خویش
When thy day of doom comes to meet thee, thy friend will say (to himself) in the language appropriate to his sentiments,
تا بدینجا بیش همره نیستم ** بر سر گورت زمانی بیستم
“(I have come) as far as here: I accompany thee no farther, I will stand a (little) while at thy grave.”
فعل تو وافیست زو کن ملتحد ** که در آید با تو در قعر لحد 1050
Thy deeds (alone) are faithful: make of them thy refuge, for they will come with thee into the depths of the tomb.
در تفسیر قول مصطفی علیه‌السلام لا بد من قرین یدفن معک و هو حی و تدفن معه و انت میت ان کان کریما اکرمک و ان کان لیما اسلمک و ذلک القرین عملک فاصلحه ما استطعت صدق رسول‌الله
Commentary on the saying of Mustafá (Mohammed), on whom be peace, “Thou must needs have a familiar who is buried with thee, he being alive, and with whom thou art buried when thou art dead; if he be generous, he will treat thee generously, and if he be base, he will forsake thee. That familiar is thy works, so make them right as far as thou art able.” The Messenger of Allah spake the truth.
پس پیمبر گفت بهر این طریق ** باوفاتر از عمل نبود رفیق
Therefore the Prophet said, “For the purpose of (traversing) this Way there is no comrade more faithful than works.
گر بود نیکو ابد یارت شود ** ور بود بد در لحد مارت شود
If they be good they will be thy friends for ever, and if they be evil they will be (as) a snake in thy tomb.”
این عمل وین کسب در راه سداد ** کی توان کرد ای پدر بی‌اوستاد
How, O father, can one do this work and earning in the Way of righteousness without a master?
دون‌ترین کسبی که در عالم رود ** هیچ بی‌ارشاد استادی بود
The meanest earning that goes on in the world, is it ever (practised) without the guidance of a master?
اولش علمست آنگاهی عمل ** تا دهد بر بعد مهلت یا اجل 1055
Its beginning is knowledge; then (follows) action, that it may yield fruit after a time or after death.
استعینوا فی‌الحرف یا ذا النهی ** من کریم صالح من اهلها
Seek help in (acquiring) crafts, O possessor of intelligence, from a generous and righteous craftsman.
اطلب الدر اخی وسط الصدف ** واطلب الفن من ارباب الحرف
Seek the pearl in the oyster-shell, my brother, and seek technical skill from the craftsmen.
ان رایتم ناصحین انصفوا ** بادروا التعلیم لا تستنکفوا
If ye see sincere (spiritual) advisers, deal fairly (with them) and be eager to learn: do not show disdain.
در دباغی گر خلق پوشید مرد ** خواجگی خواجه را آن کم نکرد
If the man (engaged) in tanning wore a threadbare garment, that did not diminish the master's mastery (of his trade);
وقت دم آهنگر ار پوشید دلق ** احتشام او نشد کم پیش خلق 1060
If the ironsmith wore a patched frock when blowing the bellows, his reputation was not impaired in the eyes of the people.
پس لباس کبر بیرون کن ز تن ** ملبس ذل پوش در آموختن
Therefore strip the raiment of pride from thy body: in learning, put on the garment of humility.
علم آموزی طریقش قولی است ** حرفت آموزی طریقش فعلی است
If thou wouldst learn (theoretical) knowledge, the way of (acquiring) it is oral; if thou wouldst learn a craft, the way of (acquiring) it is practical (by practice).
فقر خواهی آن به صحبت قایمست ** نه زبانت کار می‌آید نه دست
If thou desire (spiritual) poverty, that depends on companionship (with a Shaykh): neither thy tongue nor thy hand avails.
دانش آن را ستاند جان ز جان ** نه ز راه دفتر و نه از زبان
Soul receives from soul the knowledge thereof, not by way of book nor from tongue.
در دل سالک اگر هست آن رموز ** رمزدانی نیست سالک را هنوز 1065
If those mysteries (of spiritual poverty) are in the traveller's heart, knowledge of the mystery is not yet possessed by the traveller.
تا دلش را شرح آن سازد ضیا ** پس الم نشرح بفرماید خدا
(Let him wait) until the expansion (illumination) of his heart shall make it (full of) the Light: then God saith, “Did not We expand …?
که درون سینه شرحت داده‌ایم ** شرح اندر سینه‌ات بنهاده‌ایم
For We have given thee the expansion (illumination) within thy breast, We have put the expansion into thy breast.”
تو هنوز از خارج آن را طالبی ** محلبی از دیگران چون حالبی
Thou art still seeking it from outside; thou art a source of milk: how art thou a milker of others?
چشمه‌ی شیرست در تو بی‌کنار ** تو چرا می‌شیر جویی از تغار
There is an illimitable fountain of milk within thee: why art thou seeking milk from the pail?
منفذی داری به بحر ای آبگیر ** ننگ دار از آب جستن از غدیر 1070
O lake, thou hast a channel to the Sea: be ashamed to seek water from the pool;
که الم نشرح نه شرحت هست باز ** چون شدی تو شرح‌جو و کدیه‌ساز
For did not We expand…? Again, hast not thou the expansion? How art thou become a seeker of the expansion and a mendicant?
در نگر در شرح دل در اندرون ** تا نیاید طعنه‌ی لا تبصرون
Contemplate the expansion of the heart within (thee), lest there come the reproach, Do not ye see?
تفسیر و هو معکم
Commentary on “And He is with you.”
یک سپد پر نان ترا بی‌فرق سر ** تو همی خواهی لب نان در به در
There is a basket full of loaves on the crown of thy head, and thou art begging a crust of bread from door to door.
در سر خود پیچ هل خیره‌سری ** رو در دل زن چرا بر هر دری
Attend to thine own head, abandon giddy-headedness; go, knock at the door of thy heart: why art thou (knocking) at every door?