من به بادی نامدم هم‌چون سحاب ** تا بگردی باز گردم زین جناب
I have not (been impelled to) come by a wind (of vain desire) like a cloud, that I should be turned back from this (holy) presence by a dust (of foolish words).
عجل با آن نور شد قبله‌ی کرم ** قبله بی آن نور شد کفر و صنم
By virtue of that Light the calf becomes a qibla of (Divine) grace; without that Light the qibla becomes (a symbol of) infidelity and an idol.
The licence that comes from self-will is error; the licence that comes from God is perfection.
کفر ایمان گشت و دیو اسلام یافت ** آن طرف کان نور بی‌اندازه تافت 2075
In that quarter where the illimitable Light has shone, infidelity has become faith and the Devil has attained unto Islam.
مظهر عزست و محبوب به حق ** از همه کروبیان برده سبق
He (the saint) is a theatre for the manifestation of the (Divine) Glory, and he is the real beloved (of God): he has carried off the prize from (taken precedence over) all the Cherubim.
سجده آدم را بیان سبق اوست ** سجده آرد مغز را پیوست پوست
The worship of Adam (by the angels) is clear evidence of his superiority: the husk always bows down (pays homage) to the kernel.
شمع حق را پف کنی تو ای عجوز ** هم تو سوزی هم سرت ای گنده‌پوز
O old woman, (if) you puff (try to put out) God's candle, you will be burnt, you and your head at the same time, O foul-mouthed one.
کی شود دریا ز پوز سگ نجس ** کی شود خورشید از پف منطمس
How should the sea be defiled by a dog's muzzle? How should the sun be extinguished by a puff?
حکم بر ظاهر اگر هم می‌کنی ** چیست ظاهرتر بگو زین روشنی 2080
Even if you judge (only) by appearances, tell (me), what is more apparent than this Light?
جمله ظاهرها به پیش این ظهور ** باشد اندر غایت نقص و قصور
In comparison with this appearance all apparent things are in the utmost degree of imperfection and default.
هر که بر شمع خدا آرد پف او ** شمع کی میرد بسوزد پوز او
If any one puff at God's candle, how should the candle be extinguished? His jaws and nose will be burnt.
چون تو خفاشان بسی بینند خواب ** کین جهان ماند یتیم از آفتاب
Bats like you often dream that this world will be left orphaned (deprived) of the Sun.
موجهای تیز دریاهای روح ** هست صد چندان که بد طوفان نوح
The fierce waves of the seas of the Spirit are a hundred times as many as was (the multitude of waves in) the Flood of Noah;
لیک اندر چشم کنعان موی رست ** نوح و کشتی را بهشت و کوه جست 2085
But hair grew (and formed an obstruction) in the eye of Canaan: he forsook Noah and the Ark and sought the mountain.
کوه و کنعان را فرو برد آن زمان ** نیم موجی تا به قعر امتهان
Then half a wave swept the mountain and Canaan down into the abyss of dishonour.
مه فشاند نور و سگ وع وع کند ** سگ ز نور ماه کی مرتع کند
The moon scatters her light and the dog bays: how should the dog feed on the light of the moon?
شب روان و همرهان مه بتگ ** ترک رفتن کی کنند از بانگ سگ
Those who travel by night and move swiftly with the moon on her way, how should they relinquish their journey because of the dog's yelping?
جزو سوی کل دوان مانند تیر ** کی کند وقف از پی هر گنده‌پیر
The part is speeding like an arrow towards the Whole: how should it stop on account of any old hag?
جان شرع و جان تقوی عارفست ** معرفت محصول زهد سالفست 2090
The gnostic is the soul of religion and the soul of piety: gnosis is the result of past asceticism.
زهد اندر کاشتن کوشیدنست ** معرفت آن کشت را روییدنست
Asceticism is the labour of sowing; gnosis is the growth of the seed.
پس چو تن باشد جهاد و اعتقاد ** جان این کشتن نباتست و حصاد
Therefore the (ascetic's) hard struggle and his firm religious conviction are like the body, (while) the soul of this sowing is the growth (of the seed) and its harvesting.
امر معروف او و هم معروف اوست ** کاشف اسرار و هم مکشوف اوست
He (the gnostic) is both the command to do right and the right (itself); he is both the revealer of mysteries and that which is revealed.
شاه امروزینه و فردای ماست ** پوست بنده‌ی مغز نغزش دایماست
He is our king to-day and to-morrow: the husk is for ever a slave to his goodly kernel,
چون انا الحق گفت شیخ و پیش برد ** پس گلوی جمله کوران را فشرد 2095
When the Shaykh (Halláj) said ‘I am God’ and carried it through (to the end), he throttled (vanquished) all the blind (sceptics).
چون انای بنده لا شد از وجود ** پس چه ماند تو بیندیش ای جحود
When a man's ‘I’ is negated (and eliminated) from existence, then what remains? Consider, O denier.
گر ترا چشمیست بگشا در نگر ** بعد لا آخر چه می‌ماند دگر
If you have an eye, open it and look! After ‘not,’ why, what else remains?
ای بریده آن لب و حلق و دهان ** که کند تف سوی مه یا آسمان
Oh, (may) the lips and throat and mouth (be) cut off that spit at the moon or the sky!
تف برویش باز گردد بی شکی ** تف سوی گردون نیابد مسلکی
Without any doubt his spittle will recoil upon his face: spittle can find no path to heaven.
تا قیامت تف برو بارد ز رب ** هم‌چو تبت بر روان بولهب 2100
Spittle from the Lord rains upon him till the Resurrection, just as (the perdition denoted by) tabbat (rains) upon the spirit of Bú Lahab.
طبل و رایت هست ملک شهریار ** سگ کسی که خواند او را طبل‌خوار
Drum (tabl) and banner are the (rightful) possession of the (spiritual) king: any one who calls him a parasite (tabl-khwár) is a cur.
آسمانها بنده‌ی ماه وی‌اند ** شرق و مغرب جمله نانخواه وی‌اند
The heavens are a slave to his moon: the whole East and West is begging him for bread;
زانک لولاکست بر توقیع او ** جمله در انعام و در توزیع او
For lawláka (but for thee) is (inscribed) on his (imperial) sign-manual: all are (included) in his bounty and distribution.
گر نبودی او نیابیدی فلک ** گردش و نور و مکانی ملک
If he did not exist, Heaven would not have gained circling motion and light and (the dignity of) being the abode of the angels;
گر نبودی او نیابیدی به حار ** هیبت و ماهی و در شاهوار 2105
If he did not exist, the seas would not have gained the awe (which they inspire) and fish and regal pearls;
گر نبودی او نیابیدی زمین ** در درونه گنج و بیرون یاسمین
If he did not exist, the earth would not have gained treasure within and jasmine (flowers and verdure) without.
رزقها هم رزق‌خواران وی‌اند ** میوه‌ها لب‌خشک باران وی‌اند
(Our) means of sustenance are eating the means of sustenance bestowed by him: the fruits are dry-lipped (thirsty) for his rain.
هین که معکوس است در امر این گره ** صدقه‌بخش خویش را صدقه بده
Take heed, for in the (Divine) command (to give alms) this knot is (tied) upside down. Give alms to him who gives alms to yourself.
از فقیرستت همه زر و حریر ** هین غنی راده زکاتی ای فقیر
All (your) gold and silk comes to you from the (apparently) poor man: hark, give an alms to the (really) rich man, O you who are (really) poor.
چون تو ننگی جفت آن مقبول‌روح ** چون عیال کافر اندر عقد نوح 2110
A disgrace (an infamous creature) like thee, married to that man whose spirit is accepted (by God), resembles the unbelieving wedded wife of Noah.
گر نبودی نسبت تو زین سرا ** پاره‌پاره کردمی این دم ترا
Were it not for thy relationship to this (blessed) house, I would tear thee to pieces at this moment.
دادمی آن نوح را از تو خلاص ** تا مشرف گشتمی من در قصاص
I would deliver that Noah from thee, in order that I might be ennobled (by being slain) in retaliation.
لیک با خانه‌ی شهنشاه زمن ** این چنین گستاخیی ناید ز من
But such a disrespect to the house of the emperor of the world cannot be shown by me.
رو دعا کن که سگ این موطنی ** ورنه اکنون کردمی من کردنی
Go and thank God that thou art the dog of this dwelling-place, (for) otherwise I would do now what ought to be done.”
واگشتن مرید از وثاق شیخ و پرسیدن از مردم و نشان دادن ایشان کی شیخ به فلان بیشه رفته است
How the disciple turned back from the Shaykh's house and questioned the people (in the neighbourhood), and how they directed him, saying, “The Shaykh has gone to such and such a forest.”
بعد از آن پرسان شد او از هر کسی ** شیخ را می‌جست از هر سو بسی 2115
Afterwards he began to inquire of every one and sought the Shaykh for a long while in every quarter.
پس کسی گفتش که آن قطب دیار ** رفت تا هیزم کشد از کوهسار
Then (at last) somebody said to him, “That Qutb (Pivot) of the world has gone to fetch faggots from the hilly country.”
آن مرید ذوالفقاراندیش تفت ** در هوای شیخ سوی بیشه رفت
The disciple, whose thoughts were (like) Dhu ’l-faqár (a sharp sword), ran quickly to the forest in eager desire for the Shaykh.
دیو می‌آورد پیش هوش مرد ** وسوسه تا خفیه گردد مه ز گرد
(But) the Devil was introducing to the (young) man's mind an evil suggestion, in order that the (spiritual) Moon might be concealed by dust,
کین چنین زن را چرا این شیخ دین ** دارد اندر خانه یار و همنشین
Namely, “Why should this Shaykh of the (true) religion keep in his house a woman like this as his mate and companion?
ضد را با ضد ایناس از کجا ** با امام‌الناس نسناس از کجا 2120
Whence (this) familiarity between opposite and opposite? Whence (comes it that) a nasnás (anthropoid ape) is (associated) with the Imám of mankind?”
باز او لاحول می‌کرد آتشین ** که اعتراض من برو کفرست و کین
Then again he was exclaiming fervidly, “God help me! My impugning him (the Shaykh) is infidelity and enmity.