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3
1892-1916

  • این و صد چندینی ای صادق ولیک ** شرح کن این را بیان کن نیک نیک
  • Thou art this and a hundred times as much, O veracious one; but expound this (mystery) and explain it very well,

  • آنچنانک فاضل و مرد فضول ** چون به گوش او رسد آرد قبول
  • In such fashion that (both) the virtuous (wise) and the man given to vanity (folly) may assent when it comes to their ears.

  • آنچنانش شرح کن اندر کلام ** که از آن هم بهره یابد عقل عام
  • Expound it in thy discourse in such a way that the understanding of the vulgar may profit thereby.”

  • ناطق کامل چو خوان‌پاشی بود ** خوانش بر هر گونه‌ی آشی بود 1895
  • The perfect speaker is like one who distributes trays of viands, and on whose table is every sort of food,

  • که نماند هیچ مهمان بی نوا ** هر کسی یابد غذای خود جدا
  • So that no guest remains without provisions, (but) each one gets his (proper) nourishment separately:

  • همچو قرآن که بمعنی هفت توست ** خاص را و عام را مطعم دروست
  • (Such a speaker is) like the Qur’án which is sevenfold in meaning, and in which there is food for the elect and for the vulgar.

  • گفت این باری یقین شد پیش عام ** که جهان در امر یزدانست رام
  • He (the dervish) said, “This at least is evident to the vulgar, that the world is subject to the command of God.

  • هیچ برگی در نیفتد از درخت ** بی قضا و حکم آن سلطان بخت
  • No leaf drops from a tree without the predestination and ordainment of that Ruler of Fortune.

  • از دهان لقمه نشد سوی گلو ** تا نگوید لقمه را حق که ادخلوا 1900
  • No morsel goes from the mouth towards the gullet till God says to that morsel, ‘Enter!’

  • میل و رغبت کان زمام آدمیست ** جنبش آن رام امر آن غنیست
  • The inclination and desire which is Man's nose-rein—its movement is subject to the command of that Self-sufficient One.

  • در زمینها و آسمانها ذره‌ای ** پر نجنباند نگردد پره‌ای
  • In (all) the earths and heavens not an atom moves a wing, not a straw turns,

  • جز به فرمان قدیم نافذش ** شرح نتوان کرد و جلدی نیست خوش
  • Save by His eternal and effectual command. To expound (this) is impossible, and presumption is not good.

  • کی شمرد برگ درختان را تمام ** بی‌نهایت کی شود در نطق رام
  • Who may number all the leaves of the trees? How may the Infinite become amenable to speech?

  • این قدر بشنو که چون کلی کار ** می‌نگردد جز بامر کردگار 1905
  • Hear this much, (however): since all action (in the universe) only comes to pass by the command of the Maker,

  • چون قضای حق رضای بنده شد ** حکم او را بنده‌ی خواهنده شد
  • When the predestination of God becomes the pleasure of His servant, he (the servant) becomes a willing slave to His decree,

  • بی تکلف نه پی مزد و ثواب ** بلک طبع او چنین شد مستطاب
  • Without tasking himself, and not on account of the (future) reward and recompense; nay, his nature has become so goodly.

  • زندگی خود نخواهد بهر خوذ ** نه پی ذوقی حیات مستلذ
  • He does not desire his life for himself nor to the end that he may enjoy the life that is found sweet (by others).

  • هرکجا امر قدم را مسلکیست ** زندگی و مردگی پیشش یکیست
  • Wheresoever the Eternal Command takes its course, living and dying are one to him.

  • بهر یزدان می‌زید نه بهر گنج ** بهر یزدان می‌مرد نه از خوف رنج 1910
  • He lives for God's sake, not for riches; he dies for God's sake, not from fear of pain.

  • هست ایمانش برای خواست او ** نه برای جنت و اشجار و جو
  • His faith is (held) for the sake of (doing) His will, not for the sake of Paradise and its trees and streams.

  • ترک کفرش هم برای حق بود ** نه ز بیم آنک در آتش رود
  • His abandonment of infidelity is also for God's sake, not for fear lest he go into the Fire.

  • این چنین آمد ز اصل آن خوی او ** نه ریاضت نه بجست و جوی او
  • That disposition of his is like this originally: it is not (acquired by) discipline or by his effort and endeavour.

  • آنگهان خندد که او بیند رضا ** همچو حلوای شکر او را قضا
  • He laughs at the moment when he sees (the Divine) pleasure: to him Destiny is even as sugared sweetmeat.”

  • بنده‌ای کش خوی و خلقت این بود ** نه جهان بر امر و فرمانش رود 1915
  • The servant (of God) whose disposition and character is (like) this—does not the world move according to his command and behest?

  • پس چرا لابه کند او یا دعا ** که بگردان ای خداوند این قضا
  • Then why should he make entreaty and cry in prayer, “O God, avert this destiny”?