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1
3055-3079

  • هر که بر در او من و ما می‌‌زند ** رد باب است او و بر لا می‌‌تند 3055
  • Whosoever is uttering ‘I’ and ‘we’ at the door (of the Divine Court), he is turned back from the door and is continuing in not (nonentity).

  • قصه‌‌ی آن کس که در یاری بکوفت از درون گفت کیست گفت منم، گفت چون تو تویی در نمی‌‌گشایم هیچ کس را از یاران نمی‌‌شناسم که او من باشد
  • The story of the person who knocked at a friend's door: his friend from within asked who he was: he said, “’Tis I,” and the friend answered, “Since thou art thou, I will not open the door: I know not any friend that is ‘I.’ Begone!”

  • آن یکی آمد در یاری بزد ** گفت یارش کیستی ای معتمد
  • A certain man came and knocked at a friend's door: his friend asked him, “Who art thou, O trusty one?”

  • گفت من، گفتش برو هنگام نیست ** بر چنین خوانی مقام خام نیست‌‌
  • He answered, “I.” The friend said, “Begone, ’tis not the time (for thee to come in): at a table like this there is no place for the raw.”

  • خام را جز آتش هجر و فراق ** کی پزد کی وا رهاند از نفاق‌‌
  • Save the fire of absence and separation, who (what) will cook the raw one? Who (what) will deliver him from hypocrisy?

  • رفت آن مسکین و سالی در سفر ** در فراق دوست سوزید از شرر
  • The wretched man went away, and for a year in travel (and) in separation from his friend he was burned with sparks of fire.

  • پخته گشت آن سوخته پس باز گشت ** باز گرد خانه‌‌ی همباز گشت‌‌ 3060
  • That burned one was cooked: then he returned and again paced to and fro beside the house of his comrade.

  • حلقه زد بر در به صد ترس و ادب ** تا بنجهد بی‌‌ادب لفظی ز لب‌‌
  • He knocked at the door with a hundred fears and respects, lest any disrespectful word might escape from his lips.

  • بانگ زد یارش که بر در کیست آن ** گفت بر درهم تویی ای دلستان‌‌
  • His friend called to him, “Who is at the door?” He answered, “’Tis thou art at the door, O charmer of hearts.”

  • گفت اکنون چون منی ای من در آ ** نیست گنجایی دو من را در سرا
  • “Now,” said the friend, “since thou art I, come in, O myself: there is not room in the house for two I's.

  • نیست سوزن را سر رشته دو تا ** چون که یکتایی درین سوزن در آ
  • The double end of thread is not for the needle: inasmuch as thou art single, come into this needle.”

  • رشته را با سوزن آمد ارتباط ** نیست در خور با جمل سم الخیاط 3065
  • ’Tis the thread that is connected with the needle: the eye of the needle is not suitable for the camel.

  • کی شود باریک هستی جمل ** جز به مقراض ریاضات و عمل‌‌
  • How should the existence (body) of the camel be fined down save by the shears of ascetic exercises and works?

  • دست حق باید مر آن را ای فلان ** کاو بود بر هر محالی کن فکان‌‌
  • For that, O reader, the hand (power) of God is necessary, for it is the Be, and it was (bringer into existence) of every (seemingly) impossible thing.

  • هر محال از دست او ممکن شود ** هر حرون از بیم او ساکن شود
  • By His hand every impossible thing is made possible; by fear of Him every unruly one is made quiet.

  • اکمه و ابرص چه باشد مرده نیز ** زنده گردد از فسون آن عزیز
  • What of the man blind from birth and the leper? Even the dead is made living by the spell of the Almighty,

  • و آن عدم کز مرده مرده‌‌تر بود ** در کف ایجاد او مضطر بود 3070
  • And that non-existence which is more dead than the dead— compelled (helpless) in the hand of (under the power of) His bringing (it) into existence.

  • کل يوم هو فی شأن بخوان ** مر و را بی‌‌کار و بی‌‌فعلی مدان‌‌
  • Recite (the text), Every day He is (engaged) in some affair: do not deem Him idle and inactive.

  • کمترین کاریش هر روز است آن ** کاو سه لشکر را کند این سو روان‌‌
  • His least act, every day, is that He despatches three armies:

  • لشکری ز اصلاب سوی امهات ** بهر آن تا در رحم روید نبات‌‌
  • One army from the loins (of the fathers) towards the mothers, in order that the plant may grow in the womb;

  • لشکری ز ارحام سوی خاکدان ** تا ز نر و ماده پر گردد جهان‌‌
  • One army from the wombs to the Earth, that the world may be filled with male and female;

  • لشکری از خاک ز آن سوی اجل ** تا ببیند هر کسی حسن عمل‌‌ 3075
  • One army from the Earth (to what is) beyond death, that every one may behold the beauty of (good) works.

  • این سخن پایان ندارد هین بتاز ** سوی آن دو یار پاک پاک باز
  • This discourse hath no end. Come, hasten (back) to those two sincere and devoted friends.

  • صفت توحید
  • Description of Unification.

  • گفت یارش کاندر آ ای جمله من ** نی مخالف چون گل و خار چمن‌‌
  • His friend said to him, “Come in, O thou who art entirely myself, not different like the rose and thorn in the garden.”

  • رشته یکتا شد غلط کم شد کنون ** گر دو تا بینی حروف کاف و نون‌‌
  • The thread has become single. Do not now fall into error if thou seest that the letters K and N are two.’

  • کاف و نون همچون کمند آمد جذوب ** تا کشاند مر عدم را در خطوب‌‌
  • K and N are pulling like a noose, that they may draw non-existence into great affairs.