من نیم فرعون کایم سوی نیل ** سوی آتش می‌روم من چون خلیل
“I am not (like) Pharaoh that I should come to the Nile; I am going towards the fire, like Khalíl (Abraham).
نیست آتش هست آن ماء معین ** وآن دگر از مکر آب آتشین
’Tis not fire; (in reality) ’tis flowing water, (while) the other, through (Divine) cunning, is water whereof the (real) nature is fire.
پس نکو گفت آن رسول خوش‌جواز ** ذره‌ای عقلت به از صوم و نماز
Excellently well said the complaisant Prophet, “A mote of intelligence is better for thee than fasting and performing the ritual prayer,”
زانک عقلت جوهرست این دو عرض ** این دو در تکمیل آن شد مفترض 455
Because thy intelligence is the substance, (whereas) these two (things) are accidents: these two are made obligatory in (the case of persons who possess) the full complement of it,
تا جلا باشد مر آن آیینه را ** که صفا آید ز طاعت سینه را
In order that the mirror (intelligence) may have (a bright) lustre; for purity comes to the breast (heart) from piety.
لیک گر آیینه از بن فاسدست ** صیقل او را دیر باز آرد به دست
But if the mirror is fundamentally depraved, (only) after a long time does the polisher get it back (to purity);
وان گزین آیینه که خوش مغرس است ** اندکی صیقل گری آن را بس است
While (in the case of) the fine mirror, which is (like) a goodly planting-ground, a little polishing is enough for it.
تفاوت عقول در اصل فطرت خلاف معتزله کی ایشان گویند در اصل عقول جز وی برابرند این افزونی و تفاوت از تعلم است و ریاضت و تجربه
The diversity of intelligences in their nature as originally created; (a doctrine) opposed to (that of) the Mu‘tazilites, who assert that particular (individual) intelligences are originally equal, and that this superiority and diversity is the result of learning and training and experience.
این تفاوت عقلها را نیک دان ** در مراتب از زمین تا آسمان
Know well that intelligences differ thus in degree from the earth to the sky.
هست عقلی هم‌چو قرص آفتاب ** هست عقلی کمتر از زهره و شهاب 460
There is an intelligence like the orb of the sun; there is an intelligence inferior to (the planet) Venus and the meteor.
هست عقلی چون چراغی سرخوشی ** هست عقلی چون ستاره‌ی آتشی
There is an intelligence like a tipsy (flickering) lamp; there is an intelligence like a star of fire,
زانک ابر از پیش آن چون وا جهد ** نور یزدان‌بین خردها بر دهد
Because, when the cloud is removed from it, it produces intellects that behold the Light of God.
عقل جزوی عقل را بدنام کرد ** کام دنیا مرد را بی‌کام کرد
The particular intelligence has given the (universal) intelligence a bad name: worldly desire has deprived the (worldly) man of his desire (in the world hereafter).
آن ز صیدی حسن صیادی بدید ** وین ز صیادی غم صیدی کشید
That (universal intelligence), through being a prey (to God), beheld the beauty of the (Divine) Hunting, while this (particular intelligence), through being a hunter (of worldly goods), suffered the pain of being a prey (to perdition).
آن ز خدمت ناز مخدومی بیافت ** وآن ز مخدومی ز راه عز بتافت 465
The former, through service, gained the pride of lordship, while the latter, through lordship, turned from the path of glory.
آن ز فرعونی اسیر آب شد ** وز اسیری سبط صد سهراب شد
The latter, through being a Pharaoh, was taken captive by the water (of perdition), while the Israelites, through captivity, became (mighty as) a hundred Suhrábs.
لعب معکوسست و فرزین‌بند سخت ** حیله کم کن کار اقبالست و بخت
’Tis a topsy-turvy game and a terrible quandary; do not try (to escape by) cunning: ’tis (all) a matter of (Divine) favour and fortune.
بر حیال و حیله کم تن تار را ** که غنی ره کم دهد مکار را
Do not weave plots in vain imagination and cunning; for the Self-sufficient One does not give way to the contriver.
مکر کن در راه نیکو خدمتی ** تا نبوت یابی اندر امتی
Contrive, in the way of (by following the guidance of) one who serves (God) well, that you may gain the position of a prophet in a religious community.
مکر کن تا وا رهی از مکر خود ** مکر کن تا فرد گردی از جسد 470
Contrive that you may be delivered from your own contrivance; contrive that you may become detached from the body.
مکر کن تا کمترین بنده شوی ** در کمی رفتی خداونده شوی
Contrive that you may become the meanest slave (of God): if you enter into (the state of) meanness (self-abasement), you will become lordly.
روبهی و خدمت ای گرگ کهن ** هیچ بر قصد خداوندی مکن
Never, O old wolf, practise foxiness and perform service with the purpose of (gaining) lordship;
لیک چون پروانه در آتش بتاز ** کیسه‌ای زان بر مدوز و پاک باز
But rush into the fire like a moth: do not hoard up that (service), play for love!
زور را بگذار و زاری را بگیر ** رحم سوی زاری آید ای فقیر
Renounce power and adopt piteous supplication: (the Divine) mercy comes towards piteous supplication, O dervish.
The piteous supplication of one sorely distressed and athirst is real; the piteous (but) cold supplication of falsehood is proper to the miscreant.
گریه‌ی اخوان یوسف حیلتست ** که درونشان پر ز رشک و علتست
The weeping of Joseph's brethren is a trick, for their hearts are full of envy and infirmity.
حکایت آن اعرابی کی سگ او از گرسنگی می‌مرد و انبان او پر نان و بر سگ نوحه می‌کرد و شعر می‌گفت و می‌گریست و سر و رو می‌زد و دریغش می‌آمد لقمه‌ای از انبان به سگ دادن
Story of the Arab of the desert whose dog was dying of hunger, while his wallet was full of bread; he was lamenting over the dog and reciting poetry and sobbing and beating his head and face; and yet he grudged the dog a morsel from his wallet.
آن سگی می‌مرد و گریان آن عرب ** اشک می‌بارید و می‌گفت ای کرب
The dog was dying, and the Arab sobbing, shedding tears, and crying, “Oh, sorrow!”
سایلی بگذشت و گفت این گریه چیست ** نوحه و زاری تو از بهر کیست
A beggar passed by and asked, “What is this sobbing? For whom is thy mourning and lamentation?”
گفت در ملکم سگی بد نیک‌خو ** نک همی‌میرد میان راه او
He replied, “There was in my possession a dog of excellent disposition. Look, he is dying on the road.
روز صیادم بد و شب پاسبان ** تیزچشم و صیدگیر و دزدران 480
He hunted for me by day and kept watch by night; (he was) keen-eyed and (good at) catching the prey and driving off thieves.”
گفت رنجش چیست زخمی خورده است ** گفت جوع الکلب زارش کرده است
He (the beggar) asked, “What ails him? Has he been wounded?” The Arab replied, “Ravenous hunger has made him (so) lamentable.”
گفت صبری کن برین رنج و حرض ** صابران را فضل حق بخشد عوض
“Show some patience,” said he, “in (bearing) this pain and anguish: the grace of God bestows a recompense on those who are patient.”
بعد از آن گفتش کای سالار حر ** چیست اندر دستت این انبان پر
Afterwards he said to him, “O noble chief, what is this full wallet in your hand?”
گفت نان و زاد و لوت دوش من ** می‌کشانم بهر تقویت بدن
He replied, “My bread and provender and food left over from last night, (which) I am taking along (with me) to nourish my body.”
گفت چون ندهی بدان سگ نان و زاد ** گفت تا این حد ندارم مهر و داد 485
“Why don't you give (some) bread and provender to the dog?” he asked. He replied, “I have not love and liberality to this extent.
دست ناید بی‌درم در راه نان ** لیک هست آب دو دیده رایگان
Bread cannot be obtained (by a traveller) on the road without money, but water from the eyes costs nothing.”
گفت خاکت بر سر ای پر باد مشک ** که لب نان پیش تو بهتر ز اشک
He (the beggar) said, “Earth be on your head, O water-skin full of wind! for in your opinion a crust of bread is better than tears.”
اشک خونست و به غم آبی شده ** می‌نیرزد خاک خون بیهده
Tears are (originally) blood and have been turned by grief into water: idle tears have not the value of earth.
کل خود را خوار کرد او چون بلیس ** پاره‌ی این کل نباشد جز خسیس
He (the Arab) made the whole of himself despicable, like Iblís: a piece of this whole is naught but vile.
من غلام آنک نفروشد وجود ** جز بدان سلطان با افضال و جود 490
I am the (devoted) slave of him who will not sell his existence save to that bounteous and munificent Sovereign,
چون بگرید آسمان گریان شود ** چون بنالد چرخ یا رب خوان شود
(So that) when he weeps, heaven begins to weep, and when he moans (in supplication), the celestial sphere begins to cry, “O Lord!”
من غلام آن مس همت‌پرست ** کو به غیر کیمیا نارد شکست
I am the (devoted) slave of that high-aspiring copper which humbles itself to naught but the Elixir.
دست اشکسته برآور در دعا ** سوی اشکسته پرد فضل خدا
Lift up in prayer a broken hand: the loving kindness of God flies towards the broken.
گر رهایی بایدت زین چاه تنگ ** ای برادر رو بر آذر بی‌درنگ
If thou hast need of deliverance from this narrow dungeon (the world), O brother, go without delay (and cast thyself) on the fire.
مکر حق را بین و مکر خود بهل ** ای ز مکرش مکر مکاران خجل 495
Regard God's contrivance and abandon thine own contrivance: oh, by His contrivance (all) the contrivance of contrivers is put to shame.
چونک مکرت شد فنای مکر رب ** برگشایی یک کمینی بوالعجب
When thy contrivance is naughted in the contrivance of the Lord, thou wilt open a most marvellous hiding-place,
که کمینه‌ی آن کمین باشد بقا ** تا ابد اندر عروج و ارتقا
Of which hiding-place the least (treasure) is everlasting life (occupied) in ascending and mounting higher.
در بیان آنک هیچ چشم بدی آدمی را چنان مهلک نیست کی چشم پسند خویشتن مگر کی چشم او مبدل شده باشد به نور حق که بی یسمع و بی یبصر و خویشتن او بی‌خویشتن شده
Explaining that no evil eye is so deadly to a man as the eye of self-approval, unless his eye shall have been transformed by the Light of God, so that “he hears through Me and sees through Me,” and (unless) his self shall have become selfless.
پر طاوست مبین و پای بین ** تا که س العین نگشاید کمین
Do not regard thy peacock-feathers but regard thy feet, in order that the mischief of the (evil) eye may not waylay thee;
که بلغزد کوه از چشم بدان ** یزلقونک از نبی بر خوان بدان
For (even) a mountain slips (from its foundations) at the eye of the wicked: read and mark in the Qur’án (the words) they cause thee to stumble.
احمد چون کوه لغزید از نظر ** در میان راه بی‌گل بی‌مطر 500
From (their) looking (at him), Ahmad (Mohammed), (who was) like a mountain, slipped in the middle of the road, without mud and without rain.
در عجب درماند کین لغزش ز چیست ** من نپندارم که این حالت تهیست
He remained in astonishment, saying, “Wherefore is this slipping? I do not think that this occurrence is empty (of meaning),”