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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.
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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.
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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.
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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!’
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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.
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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,
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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.
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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?
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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,
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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,
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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.
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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).
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هرکجا امر قدم را مسلکیست ** زندگی و مردگی پیشش یکیست
- Wheresoever the Eternal Command takes its course, living and dying are one to him.
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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.
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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.
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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.
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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.
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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.”
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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?
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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”?
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مرگ او و مرگ فرزندان او ** بهر حق پیشش چو حلوا در گلو
- For God's sake his (own) death and the death of his children is to him like sweetmeat in the gullet.
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نزع فرزندان بر آن باوفا ** چون قطایف پیش شیخ بینوا
- To that loyal one the death-agony of his children is like honey-cakes to a destitute old man.
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پس چراگوید دعا الا مگر ** در دعا بیند رضای دادگر
- Why, then, should he invoke (God), unless perchance he see the pleasure of the (Divine) Judge in (such) invocation?
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آن شفاعت و آن دعا نه از رحم خود ** میکند آن بندهی صاحب رشد 1920
- That righteous servant does not make that intercession and invocation from his own mercifulness.
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رحم خود را او همان دم سوختست ** که چراغ عشق حق افروختست
- He has burned up (consumed away) his own mercifulness at the moment when he has lighted the lamp of love of God.