لیک خورشید عنایت تافته‌ست ** آیسان را از کرم در یافته‌ست 2280
But (nevertheless) the sun of (Divine) favour has shone (forth) and has graciously succoured them that despair.
نرد بس نادر ز رحمت باخته ** عین کفران را انابت ساخته
He (God) in His mercy has played a very marvellous game of backgammon: He has made the essence of ingratitude to be a turning in repentance (towards Him).
هم ازین بدبختی خلق آن جواد ** منفجر کرده دو صد چشمه‌ی وداد
Even from this ill-fatedness (unrighteousness) of the people (of the world) that Bounteous One has caused two hundred fountains of love to burst.
غنچه را از خار سرمایه دهد ** مهره را از مار پیرایه دهد
He gives to the rose-bud a source (of growth) in the thorn; He gives to the snake-stone, (though obtained) from the snake, an ornamental quality.
He brings forth day from the blackness of night and makes ease (opulence) to grow (flow) from the hand of him who suffers hardship (penury).
آرد سازد ریگ را بهر خلیل ** کو با داود گردد هم رسیل 2285
He makes sand into flour for Khalil (Abraham); the mountain becomes an accompanist to David.
کوه با وحشت در آن ابر ظلم ** بر گشاید بانگ چنگ و زیر و بم
The solitary mountain amidst that cloud of darkness opens the music of the harp and (the tones of) treble and bass,
خیز ای داود از خلقان نفیر ** ترک آن کردی عوض از ما بگیر
(Singing), “Arise, O David, thou shunner of the people! Thou hast abandoned that (society): receive compensation from me.”
انابت آن طالب گنج به حق تعالی بعد از طلب بسیار و عجز و اضطرار کی ای ولی الاظهار تو کن این پنهان را آشکار
How the seeker of the treasure, after having searched much and having been reduced to helplessness and despair, turned to God Most High, saying, “O Thou to whom manifestation belongs, do Thou make this hidden thing evident!”
گفت آن درویش ای دانای راز ** از پی این گنج کردم یاوه‌تاز
The dervish said, “O Knower of the secret, I have run about in vain for the sake of this treasure.
دیو حرص و آز و مستعجل تگی ** نی تانی جست و نی آهستگی
The devil of greed and cupidity and hurry sought neither deliberation nor calmness.
من ز دیگی لقمه‌ای نندوختم ** کف سیه کردم دهان را سوختم 2290
I have not gained a morsel from any pot: I have (only) blackened my hand and burnt my mouth.
خود نگفتم چون درین ناموقنم ** زان گره‌زن این گره را حل کنم
Verily, I did not say (to myself), ‘Since I have no certainty in this (matter), I will untie this knot by (the help of) Him who ties (all) knots.’”
قول حق را هم ز حق تفسیر جو ** هین مگو ژاژ از گمان ای سخت‌رو
Seek the exposition of God’s Word from God: do not talk nonsense (derived) from (your own) opinion, O hard (impudent) man.
آن گره کو زد همو بگشایدش ** مهره کو انداخت او بربایدش
The knot which He tied He also will loose: the die which He cast (on the board) He (Himself) will take off.
گرچه آسانت نمود آن سان سخن ** کی بود آسان رموز من لدن
Although words of that sort seemed to you to be easy, how should the esoteric (Divine) symbols be easy (to understand)?
گفت یا رب توبه کردم زین شتاب ** چون تو در بستی تو کن هم فتح باب 2295
He (the fakir) said, “O Lord, I repent of this haste: since. Thou hast shut the door, do Thou also open the door.
بر سر خرقه شدن بار دگر ** در دعا کردن بدم هم بی‌هنر
(It behoves me) to go (betake myself) once more to the patched frock (of the dervish): even in making (my) invocation (to God) I was devoid of merit.
کو هنر کو من کجا دل مستوی ** این همه عکس توست و خود توی
How have I any independent merit or personality or heart? All these are the reflexion of Thee, and Thou Thyself art (all).
هر شبی تدبیر و فرهنگم به خواب ** هم‌چو کشتی غرقه می‌گردد ز آب
Every night in sleep my forethought and knowledge become: like a ship overwhelmed by the water (of the sea).
خود نه من می‌مانم و نه آن هنر ** تن چو مرداری فتاده بی‌خبر
Neither do I myself remain nor that merit (of mine): my body lies unconscious like a carcase.
تا سحر جمله شب آن شاه علی ** خود همی‌گوید الستی و بلی 2300
The whole night until dawn that exalted King is Himself uttering an ‘Alast’ (‘Am not I...?’) and (answering) ‘Yea.’
کو بلی‌گو جمله را سیلاب برد ** یا نهنگی خورد کل را کرد و مرد
Where is anyone to say’ Yea’? The flood of (slumber) has swept them all away, or a leviathan has swallowed them all piecemeal.
صبح‌دم چون تیغ گوهردار خود ** از نیام ظلمت شب بر کند
At morning tide, when He draws His sheeny sword from the scabbard of the darkness of night,
آفتاب شرق شب را طی کند ** از نهنگ آن خورده‌ها را قی کند
And the orient sun rolls up (makes an end of) night, this leviathan spews out all that it swallowed,
رسته چون یونس ز معده‌ی آن نهنگ ** منتشر گردیم اندر بو و رنگ
And we, delivered like Jonah from the belly of that leviathan, are dispersed into (the world of) scent and colour.