از دهانی که نکردستی گناه ** و آن دهان غیر باشد عذر خواه
Ask pardon by a mouth with which thou hast committed no sin—and that will be the mouth of others—
یا دهان خویشتن را پاک کن ** روح خود را چابک و چالاک کن185
Or (else) make thine own mouth pure, make thy spirit alert and nimble.
ذکر حق پاکست چون پاکی رسید ** رخت بر بندد برون آید پلید
Praise of God is pure: when purity has come, defilement packs and goes out.
می‌گریزد ضدها از ضدها ** شب گریزد چون بر افروزد ضیا
Contraries flee from contraries: night flees when the light (of dawn) shines forth.
چون در آید نام پاک اندر دهان ** نه پلیدی ماند و نه اندهان
When the pure (holy) Name comes into the mouth, neither impurity remains nor (any) sorrows.
بیان آنک الله گفتن نیازمند عین لبیک گفتن حق است
Showing that the supplicant's invocation of God is essentially the same thing as God's response to him.
آن یکی الله می‌گفتی شبی ** تا که شیرین می‌شد از ذکرش لبی
One night a certain man was crying “Allah!” till his lips were growing sweet with praise of Him.
گفت شیطان آخر ای بسیارگو ** این همه الله را لبیک کو190
The Devil said, “Prithee, O garrulous one, where is the (response) ‘Here am I’ to all this ‘Allah’?
می‌نیاید یک جواب از پیش تخت ** چند الله می‌زنی با روی سخت
Not a single response is coming from the Throne: how long will you cry ‘Allah’ with grim face?”
او شکسته‌دل شد و بنهاد سر ** دید در خواب او خضر را در خضر
He became broken-hearted and laid down his head (to sleep): in a dream he saw Khadir amidst the verdure.
گفت هین از ذکر چون وا مانده‌ای ** چون پشیمانی از آن کش خوانده‌ای
He (Khadir) said, “Hark, you have held back from praising God: how is it that you repent of having called unto Him?”
گفت لبیکم نمی‌آید جواب ** زان همی‌ترسم که باشم رد باب
He said, “No ‘Here am I’ is coming to me in response, hence I fear that I may be (a reprobate who is) driven away from the Door.”
گفت آن الله تو لبیک ماست ** و آن نیاز و درد و سوزت پیک ماست195
He (Khadir) said, “(God saith), That ‘Allah’ of thine is My ‘Here am I,’ and that supplication and grief and ardour of thine is My messenger (to thee).
حیله‌ها و چاره‌جوییهای تو ** جذب ما بود و گشاد این پای تو
Thy shifts and attempts to find a means (of gaining access to Me) were (in reality) My drawing (thee towards Me), and released thy feet (from the bonds of worldliness).
ترس و عشق تو کمند لطف ماست ** زیر هر یا رب تو لبیکهاست
Thy fear and love are the noose to catch My favour: beneath every ‘O Lord’ (of thine) is many a ‘Here am I’ (from Me).”
جان جاهل زین دعا جز دور نیست ** زانک یا رب گفتنش دستور نیست
Far from this prayer is the soul of the fool, because to him it is not permitted to cry “O Lord.”
بر دهان و بر دلش قفلست و بند ** تا ننالد با خدا وقت گزند
On his mouth and heart are lock and bolt, to the end that he may not moan unto God in the hour of bale.
داد مر فرعون را صد ملک و مال ** تا بکرد او دعوی عز و جلال200
He (God) gave to Pharaoh hundredfold possessions and riches, so that he claimed (Divine) might and majesty.
در همه عمرش ندید او درد سر ** تا ننالد سوی حق آن بدگهر
In his whole life that man of evil nature felt no (spiritual) headache, lest he should moan unto God.
داد او را جمله ملک این جهان ** حق ندادش درد و رنج و اندهان
God gave him all the empire of this world, (but) He did not give him grief and pain and sorrows.
درد آمد بهتر از ملک جهان ** تا بخوانی مر خدا را در نهان
Grief is better than the empire of the world, so that you may call unto God in secret.
خواندن بی درد از افسردگیست ** خواندن با درد از دل‌بردگیست
The call of the griefless is from a frozen heart, the call of the grieving one is from rapture:
آن کشیدن زیر لب آواز را ** یاد کردن مبدا و آغاز را205
(’Tis) to withdraw the voice under the lips, to bear in mind (one's) origin and beginning;
آن شده آواز صافی و حزین ** ای خدا وی مستغاث و ای معین
(’Tis) the voice become pure and sad, (crying) “O God!” and “O Thou whose help is besought!” and “O Helper!”
ناله‌ی سگ در رهش بی جذبه نیست ** زانک هر راغب اسیر ره‌زنیست
(Even) the moan of a dog for His sake is not void of (Divine) attraction, because every one who desires (Him) is a brigand's captive—
چون سگ کهفی که از مردار رست ** بر سر خوان شهنشاهان نشست
As (for example) the dog of the Cave, which was freed from (eating) carrion and sat at the table of the (spiritual) emperors: