آرد سازد ریگ را بهر خلیل ** کو با داود گردد هم رسیل 2285
He makes sand into flour for Khalil (Abraham); the mountain becomes an accompanist to David.
کوه با وحشت در آن ابر ظلم ** بر گشاید بانگ چنگ و زیر و بم
The solitary mountain amidst that cloud of darkness opens the music of the harp and (the tones of) treble and bass,
خیز ای داود از خلقان نفیر ** ترک آن کردی عوض از ما بگیر
(Singing), “Arise, O David, thou shunner of the people! Thou hast abandoned that (society): receive compensation from me.”
انابت آن طالب گنج به حق تعالی بعد از طلب بسیار و عجز و اضطرار کی ای ولی الاظهار تو کن این پنهان را آشکار
How the seeker of the treasure, after having searched much and having been reduced to helplessness and despair, turned to God Most High, saying, “O Thou to whom manifestation belongs, do Thou make this hidden thing evident!”
گفت آن درویش ای دانای راز ** از پی این گنج کردم یاوه‌تاز
The dervish said, “O Knower of the secret, I have run about in vain for the sake of this treasure.
دیو حرص و آز و مستعجل تگی ** نی تانی جست و نی آهستگی
The devil of greed and cupidity and hurry sought neither deliberation nor calmness.
من ز دیگی لقمه‌ای نندوختم ** کف سیه کردم دهان را سوختم 2290
I have not gained a morsel from any pot: I have (only) blackened my hand and burnt my mouth.
خود نگفتم چون درین ناموقنم ** زان گره‌زن این گره را حل کنم
Verily, I did not say (to myself), ‘Since I have no certainty in this (matter), I will untie this knot by (the help of) Him who ties (all) knots.’”
قول حق را هم ز حق تفسیر جو ** هین مگو ژاژ از گمان ای سخت‌رو
Seek the exposition of God’s Word from God: do not talk nonsense (derived) from (your own) opinion, O hard (impudent) man.
آن گره کو زد همو بگشایدش ** مهره کو انداخت او بربایدش
The knot which He tied He also will loose: the die which He cast (on the board) He (Himself) will take off.
گرچه آسانت نمود آن سان سخن ** کی بود آسان رموز من لدن
Although words of that sort seemed to you to be easy, how should the esoteric (Divine) symbols be easy (to understand)?
گفت یا رب توبه کردم زین شتاب ** چون تو در بستی تو کن هم فتح باب 2295
He (the fakir) said, “O Lord, I repent of this haste: since. Thou hast shut the door, do Thou also open the door.
بر سر خرقه شدن بار دگر ** در دعا کردن بدم هم بی‌هنر
(It behoves me) to go (betake myself) once more to the patched frock (of the dervish): even in making (my) invocation (to God) I was devoid of merit.
کو هنر کو من کجا دل مستوی ** این همه عکس توست و خود توی
How have I any independent merit or personality or heart? All these are the reflexion of Thee, and Thou Thyself art (all).
هر شبی تدبیر و فرهنگم به خواب ** هم‌چو کشتی غرقه می‌گردد ز آب
Every night in sleep my forethought and knowledge become: like a ship overwhelmed by the water (of the sea).
خود نه من می‌مانم و نه آن هنر ** تن چو مرداری فتاده بی‌خبر
Neither do I myself remain nor that merit (of mine): my body lies unconscious like a carcase.
تا سحر جمله شب آن شاه علی ** خود همی‌گوید الستی و بلی 2300
The whole night until dawn that exalted King is Himself uttering an ‘Alast’ (‘Am not I...?’) and (answering) ‘Yea.’
کو بلی‌گو جمله را سیلاب برد ** یا نهنگی خورد کل را کرد و مرد
Where is anyone to say’ Yea’? The flood of (slumber) has swept them all away, or a leviathan has swallowed them all piecemeal.
صبح‌دم چون تیغ گوهردار خود ** از نیام ظلمت شب بر کند
At morning tide, when He draws His sheeny sword from the scabbard of the darkness of night,
آفتاب شرق شب را طی کند ** از نهنگ آن خورده‌ها را قی کند
And the orient sun rolls up (makes an end of) night, this leviathan spews out all that it swallowed,
رسته چون یونس ز معده‌ی آن نهنگ ** منتشر گردیم اندر بو و رنگ
And we, delivered like Jonah from the belly of that leviathan, are dispersed into (the world of) scent and colour.
خلق چون یونس مسبح آمدند ** کاندر آن ظلمات پر راحت شدند 2305
Like Jonah, the people give praise (to God), because they were restful in that darkness.
هر یکی گوید به هنگام سحر ** چون ز بطن حوت شب آید به در
At the hour of dawn each one says, when he comes forth from the belly of the (great) Fish, Night,
کای کریمی که در آن لیل وحش ** گنج رحمت بنهی و چندین چشش
‘O Gracious One who dost deposit in lonesome (fearful) Night the treasure of Mercy and all these delicious experiences!
چشم تیز و گوش تازه تن سبک ** از شب هم‌چون نهنگ ذوالحبک
By means of Night, which resembles the scaly leviathan, the eve (is made) keen, the ear fresh, and the body nimble.
از مقامات وحش‌رو زین سپس ** هیچ نگریزیم ما با چون تو کس
Henceforth, with One like Thee (beside us), we will never flee from positions of fearful aspect.
موسی آن را نار دید و نور بود ** زنگیی دیدیم شب را حور بود 2310
Moses deemed that (which he saw) to be fire, but it was (really) light: we regarded Night as a (hideous) negro, but it was (really) a houri.
بعد ازین ما دیده خواهیم از تو بس ** تا نپوشد بحر را خاشاک و خس
After this, we beg of Thee (only) the eye (that sees truly), in order that sticks and straws may not conceal the Sea (from us).’
ساحران را چشم چون رست از عمی ** کف‌زنان بودند بی‌این دست و پا
When the eyes of (Pharaoh’s) magicians were delivered from blindness, they were clapping their hands (joyfully), (though) deprived of these (bodily) hands and feet.
چشم‌بند خلق جز اسباب نیست ** هر که لرزد بر سبب ز اصحاب نیست
What bandages the people’s eyes is nothing but means (secondary causes): whoever trembles (in anxiety) for (the loss of) means is not one of the Comrades.
لیک حق اصحابنا اصحاب را ** در گشاد و برد تا صدر سرا
But, O my comrades, God has opened the door to the Comrades and led them to the high-seat in the palace.
با کفش نامستحق و مستحق ** معتقان رحمت‌اند از بند رق 2315
Through His hand the unworthy and the worthy are freed by Mercy from the bonds of servitude.
در عدم ما مستحقان کی بدیم ** که برین جان و برین دانش زدیم
During (our) non-existence how were we worthy to attain to this spirituality and knowledge?
ای بکرده یار هر اغیار را ** وی بداده خلعت گل خار را
O Thou who hast made every stranger (Thy) friend, and O Thou who hast given the rose as a robe of honour to the thorn,
خاک ما را ثانیا پالیز کن ** هیچ نی را بار دیگر چیز کن
Sift our dust a second time, make (our) nothing to be some thing once more!
این دعا تو امر کردی ز ابتدا ** ورنه خاکی را چه زهره‌ی این بدی
Thou didst command this invocation (of Thee) from the beginning; else how should a creature of dust have dared (to do) this?
چون دعامان امر کردی ای عجاب ** این دعای خویش را کن مستجاب 2320
Since—oh, wonder !—Thou didst command us to invoke Thee, cause this invocation of Thee to be answered favourably.
شب شکسته کشتی فهم و حواس ** نه امیدی مانده نه خوف و نه یاس
Night has wrecked the ship of (my) understanding and senses: no hope is left, nor fear nor despair.
برده در دریای رحمت ایزدم ** تا ز چه فن پر کند بفرستدم
God has borne me into the sea of Mercy: (I know not) with what specialty He will fill me and send me (back to the world).
آن یکی را کرده پر نور جلال ** وآن دگر را کرده پر وهم و خیال
He fills one with the light of Majesty, while He fills another with (vain) imagination and fancy.
گر بخویشم هیچ رای و فن بدی ** رای و تدبیرم به حکم من بدی
If I had any judgement and skill by myself, my judgement and forethought would be under my control;
شب نرفتی هوش بی‌فرمان من ** زیر دام من بدی مرغان من 2325
At night my consciousness would not go (from me) without my bidding, and my birds (senses and faculties) would be under my trap.
بودمی آگه ز منزلهای جان ** وقت خواب و بیهشی و امتحان
I should be aware of the stages (of the journey) of the soul (both) at the time of sleep and unconsciousness and (at the time of) tribulation.
چون کفم زین حل و عقد او تهیست ** ای عجب این معجبی من ز کیست
Inasmuch as my hand is (made) empty by this (sovereign) power of His to loose and bind, oh, I wonder, from whom comes this self-conceit of mine?
دیده را نادیده خود انگاشتم ** باز زنبیل دعا برداشتم
I have even deemed that what I saw was not seen (by me), and (like a beggar) I have again held up the basket of invocation.
چون الف چیزی ندارم ای کریم ** جز دلی دلتنگ‌تر از چشم میم
Like alif, I possess nothing, O Gracious One, except a heart more constricted with anguish than the eye of mim.
این الف وین میم ام بود ماست ** میم ام تنگست الف زو نر گداست 2330
This alif and this mím are the mother (umm) of our existence: the mím of umm is narrow (distressful), and the alif is (begging for deliverance) from it (like) a sturdy beggar.
آن الف چیزی ندارد غافلیست ** میم دلتنگ آن زمان عاقلیست
(The state denoted by) ‘alif possesses nothing’ is forgetfulness (unconsciousness); the distressful mím is (denotes) the time of rationality (consciousness).
در زمان بیهشی خود هیچ من ** در زمان هوش اندر پیچ من
During the time of unconsciousness I am nothing at all; during the time of consciousness I am in torment.
هیچ دیگر بر چنین هیچی منه ** نام دولت بر چنین پیچی منه
Do not lay another nothing upon a nothing like this; do not put the name of ‘(worldly) fortune’ upon a torment like this.
خود ندارم هیچ به سازد مرا ** که ز وهم دارم است این صد عنا
Truly (the state of) ‘I possess nothing’ suits me better, since these hundred troubles arise from imagining that I possess (something).