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).
در ندارم هم تو داراییم کن ** رنج دیدم راحت‌افزاییم کن 2335
Just in (the state where) I possess nothing do Thou act in sovereign fashion towards me. I have suffered pain: do Thou increase my pleasure.
هم در آب دیده عریان بیستم ** بر در تو چونک دیده نیستم
I will just stand naked in (a flood of) tears at Thy gate, since I have no sight.
آب دیده‌ی بنده‌ی بی‌دیده را ** سبزه‌ای بخش و نباتی زین چرا
Do Thou bestow on the tears of Thy sightless slave a verdure and vegetation from this (bountiful) pasture;
ور نمانم آب آبم ده ز عین ** هم‌چو عینین نبی هطالتین
And if I leave no tears (in my eyes), do Thou give me tears (flowing abundantly) from an eye like the two streaming eyes of the Prophet.
او چو آب دیده جست از جود حق ** با چنان اقبال و اجلال و سبق
Since he, with all that high fortune and majesty and pre-eminence, sought tears from the bounty of God,
چون نباشم ز اشک خون باریک‌ریس ** من تهی‌دست قصور کاسه‌لیس 2340
How should not I, an empty-handed destitute lick-platter, spin fine webs of blood-stained tears?
چون چنان چشم اشک را مفتون بود ** اشک من باید که صد جیحون بود
Inasmuch as an eye like that (of the Prophet) is enamoured of tears, it behoves my tears to be (like) a hundred great rivers.”
قطره‌ای زان زین دو صد جیحون به است ** که بدان یک قطره انس و جن برست
A single drop of those (tears) is better than these two hundred great rivers, for by that single drop mankind and the Jinn were saved.
چونک باران جست آن روضه‌ی بهشت ** چون نجوید آب شوره‌خاک زشت
Since that Garden of Paradise sought rain, how should not the foul briny soil seek water?
ای اخی دست از دعا کردن مدار ** با اجابت یا رد اویت چه کار
O comrade, do not refrain from invoking (God): what business do you have with His acceptance or rejection (of your prayer)?
نان که سد و مانع این آب بود ** دست از آن نان می‌بباید شست زود 2345
Since bread (worldliness) was the barrier and obstacle to this water (tears), you must quickly wash your hands of that bread.
خویش را موزون و چست و سخته کن ** ز آب دیده نان خود را پخته کن
Make yourself harmonious and congruous and balanced: let your bread be baked well with (burning) tears.
آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن
How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.
اندرین بود او که الهام آمدش ** کشف شد این مشکلات از ایزدش
He was (engaged) in this (prayer) when inspiration came to him and these difficulties were solved for him by God,
کو بگفتت در کمان تیری بنه ** کی بگفتندت که اندر کش تو زه
Saying, “It (the Divine intimation) told you to put an arrow to the bow, (but) when were you told to pull the bowstring (hard)?
او نگفتت که کمان را سخت‌کش ** در کمان نه گفت او نه پر کنش
It did not tell you to draw the bow hard: it bade you put (the arrow) to the bow, not ‘shoot with your full strength.’
از فضولی تو کمان افراشتی ** صنعت قواسیی بر داشتی 2350
You, from (motives of) vanity, raised the bow aloft and brought to a high pitch the art of archery.
ترک این سخته کمانی رو بگو ** در کمان نه تیر و پریدن مجو
Go, renounce this skill in drawing the strongbow: put the arrow to the bow and do not seek to draw to the full extent (of your power).
چون بیفتد بر کن آنجا می‌طلب ** زور بگذار و بزاری جو ذهب
When it (the arrow) falls, dig up the spot and search: abandon (trust in) strength and seek the gold by means of piteous supplication.”