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?
تا بزانویی میان آب‌جو ** غافل از خود زین و آن تو آب جو 1075
Whilst thou art up to the knee in the river-water, thou art heedless of thyself and art seeking water from this one and that one.
پیش آب و پس هم آب با مدد ** چشمها را پیش سد و خلف سد
Water in front; and behind, too, an unfailing supply of water; (but) before thine eyes is a barrier and behind them a barrier.
اسپ زیر ران و فارس اسپ‌جو ** چیست این گفت اسپ لیکن اسپ کو
The horse is under the (rider's) thigh, and the rider is seeking the horse. (When asked), “What is this?” he says, “A horse, but where is the horse?”
هی نه اسپست این به زیر تو پدید ** گفت آری لیک خود اسپی که دید
“Eh, is not this a horse under thee, plain to see?” “Yes,” says he, “but who ever saw a horse?”
مست آب و پیش روی اوست آن ** اندر آب و بی‌خبر ز آب روان
He (such a one) is mad with thirst for the water, and it (the water) is before his face: he is in the water and unconscious of the running water.
چون گهر در بحر گوید بحر کو ** وآن خیال چون صدف دیوار او 1080
Like the pearl in the sea, he says, “Where is the sea?” and that shell-like phantasy is his wall.
گفتن آن کو حجابش می‌شود ** ابر تاب آفتابش می‌شود
His saying “Where?” becomes for him a screen: it becomes for him a cloud over the radiance of the sun.
بند چشم اوست هم چشم بدش ** عین رفع سد او گشته سدش
His bad (sensual) eye is a bandage on his (inward) eye: his very (awareness of) removing the barrier has become a barrier for him.
بند گوش او شده هم هوش او ** هوش با حق دار ای مدهوش او
His (self-)consciousness has become the plug of his (inward) ear: keep thy consciousness (directed) towards God (alone), O thou who art bewildered in Him.
در تفسیر قول مصطفی علیه‌السلام من جعل الهموم هما واحدا کفاه الله سائر همومه و من تفرقت به الهموم لا یبالی الله فی ای واد اهلکه
Commentary on the saying of Mustafá (Mohammed), on whom be peace, “Whosoever shall make his cares one care, God will relieve him of all his cares; and whosoever is distracted by his cares, God will not care in what valley He destroys him.”
هوش را توزیع کردی بر جهات ** می‌نیرزد تره‌ای آن ترهات
Thou hast distributed thy consciousness in (all) directions: those vanities are not worth a cress.