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1
1658-1682

  • نکته ای کان جست ناگه از زبان ** همچو تیری دان که جست آن از کمان‌‌
  • Know that a word which suddenly shot from the tongue is like an arrow shot from the bow.

  • وانگردد از ره آن تیر ای پسر ** بند باید کرد سیلی را ز سر
  • O son, that arrow does not turn back on its way: you must dam a torrent at the source.

  • چون گذشت از سر جهانی را گرفت ** گر جهان ویران کند نبود شگفت‌‌ 1660
  • When it left the source behind, it swept over a world (of country): if it lays waste the world, ’tis no wonder.

  • فعل را در غیب اثرها زادنی است ** و آن موالیدش به حکم خلق نیست‌‌
  • There is an unseen bringing forth of effects to (our) action, and the results born of it are not in the control of (human) creatures:

  • بی‌‌شریکی جمله مخلوق خداست ** آن موالید ار چه نسبتشان به ماست‌‌
  • Those results are all created by God without any partner, though they are imputed to us.

  • زید پرانید تیری سوی عمر ** عمر را بگرفت تیرش همچو نمر
  • Zayd let fly an arrow in the direction of ‘Amr: his arrow gripped ‘Amr like a leopard.

  • مدت سالی همی‌‌زایید درد ** دردها را آفریند حق نه مرد
  • During a long time, a (whole) year, it was producing pain: pains are created by God, not by man.

  • زید رامی آن دم ار مرد از وجل ** دردها می‌‌زاید آن جا تا اجل‌‌ 1665
  • If Zayd who shot (the arrow) died of fright at the moment (when ‘Amr was wounded), (nevertheless) pains are continually being produced there (in ‘Amr's body) until (‘Amr's) death.

  • ز آن موالید وجع چون مرد او ** زید را ز اول سبب قتال گو
  • Inasmuch as he (‘Amr) died from the results of the hurt (inflicted on him), for this cause call Zayd (his) murderer on acount of (Zayd's having been) the original cause (of his death).

  • آن وجعها را بدو منسوب دار ** گر چه هست آن جمله صنع کردگار
  • Impute those pains to him, though all of them are the work of the Creator.

  • همچنین کشت و دم و دام و جماع ** آن موالید است حق را مستطاع‌‌
  • So with sowing and breathing (speaking) and (laying) snares and sexual intercourse: the results of those (actions) are amenable to (determined by the will of) God.

  • اولیا را هست قدرت از اله ** تیر جسته باز آرندش ز راه‌‌
  • The saints possess power (derived) from God: they turn back from its course the arrow that has sped.

  • بسته درهای موالید از سبب ** چون پشیمان شد ولی ز آن دست رب‌‌ 1670
  • When the saint repents, he closes the doors of the results (shuts off the results) from the cause by that hand (power) of the Lord.

  • گفته ناگفته کند از فتح باب ** تا از آن نه سیخ سوزد نه کباب‌‌
  • Through the opening of the door (of Divine grace), he makes unsaid what has been said, so that neither spit nor roast-meat is burnt thereby.

  • از همه دلها که آن نکته شنید ** آن سخن را کرد محو و ناپدید
  • He wipes out the saying from all the minds that heard it, and makes it imperceptible.

  • گرت برهان باید و حجت مها ** باز خوان من آية أو ننسها
  • O sire, if thou must needs have demonstration and proof (of this), recite “(Whatever) verse (We cancel) or cause to be forgotten. ”

  • آیت أنسوکم ذکری بخوان ** قدرت نسیان نهادنشان بدان‌‌
  • Read the verse “They made you forget My warning”: acknowledge their (the saints') power to put forgetfulness (in men's hearts).

  • چون به تذکیر و به نسیان قادراند ** بر همه دلهای خلقان قاهراند 1675
  • Since they are able to make (you) remember and forget, they are mighty over all the hearts of (God's) creatures.

  • چون به نسیان بست او راه نظر ** کار نتوان کرد ور باشد هنر
  • When he (the saint) has blocked the road of (your) mental perception by means of forgetfulness, it is impossible (for you) to act, even if there be virtue (in you).

  • خلتم سخریه اهل السمو ** از نبی خوانید تا أنسوکم‌‌
  • Think ye those exalted ones are a laughing-stock? Recite from the Qur’án as far as (the words) “They made you forget.”

  • صاحب ده پادشاه جسمهاست ** صاحب دل شاه دلهای شماست‌‌
  • He that owns a village is king over bodies; he that owns a heart is king over your hearts.

  • فرع دید آمد عمل بی‌‌هیچ شک ** پس نباشد مردم الا مردمک‌‌
  • Without any doubt, action (practice) is a branch of (subordinate to) seeing (theory): therefore Man is nothing but “the little man” (the pupil of the eye).

  • من تمام این نیارم گفت از آن ** منع می‌‌آید ز صاحب مرکزان‌‌ 1680
  • I dare not expound the whole of this (subject): hindrance thereto is coming from those who are at the centre.

  • چون فراموشی خلق و یادشان ** با وی است و او رسد فریادشان‌‌
  • Inasmuch as the forgetfulness and recollection of (God's) creatures are with him (depend on the perfect saint), and he comes at their call for help,

  • صد هزاران نیک و بد را آن بهی ** می‌‌کند هر شب ز دلهاشان تهی‌‌
  • Every night that glorious one is emptying from their hearts hundreds of thousands of good and evil (thoughts),