گفت تو زان سان که عکس دیگریست ** جمله احوالت به جز هم عکس نیست
In the same fashion as thy speech is the reflexion of another, so all thy feelings are nothing but a reflexion.
خشم و ذوقت هر دو عکس دیگران ** شادی قواده و خشم عوان
Both thy anger and thy pleasure are (only) reflected from others, (like) the joy of the procuress and the rage of the night-patrol.
آن عوان را آن ضعیف آخر چه کرد ** که دهد او را به کینه زجر و درد
Pray, what (harm) did that poor fellow do to the night-patrol that he should punish and torment him in revenge?
تا بکی عکس خیال لامعه ** جهد کن تا گرددت این واقعه
How long (wilt thou follow) the glittering phantom reflected (from another)?Strive to make this (experience) actual for thyself,
تا که گفتارت ز حال تو بود ** سیر تو با پر و بال تو بود 4665
So that thy words will be (prompted) by thy immediate feelings, and thy flight will be made with thine own wings and pinions.
صید گیرد تیر هم با پر غیر ** لاجرم بیبهره است از لحم طیر
’Tis with alien feathers that the arrow captures its prey; consequently it gets no share of the bird's flesh;
باز صید آرد به خود از کوهسار ** لاجرم شاهش خوراند کبک و سار
(But) the falcon brings its quarry from the mountains itself; consequently the king lets it eat partridge and starling.
منطقی کز وحی نبود از هواست ** همچو خاکی در هوا و در هباست
The speech that is not (derived) from (Divine) inspiration springs from self-will: it is like dust (floating) in the air and among the motes (in the sunbeams).
گر نماید خواجه را این دم غلط ** ز اول والنجم بر خوان چند خط
If this saying appear to the Khwája to be erroneous, recite a few lines at the beginning of (the Súra) Wa’l-Najm.
تا که ما ینطق محمد عن هوی ** ان هو الا بوحی احتوی 4670
Down to (the words), Mohammed does not speak from self-will: ’tis only (a speech) gained by inspiration.
احمدا چون نیستت از وحی یاس ** جسمیان را ده تحری و قیاس
O Ahmad (Mohammed), since thou despairest not of (receiving) inspiration, leave investigation and conjecture to the corporealists;
کز ضرورت هست مرداری حلال ** که تحری نیست در کعبهی وصال
For in case of necessity a carcase is lawful (food), but there is no need to investigate (when one is) in the Ka‘ba of union.
بیتحری و اجتهادات هدی ** هر که بدعت پیشه گیرد از هوی
Whosoever wilfully adopts a heresy without investigation and the utmost efforts to discover the right way,
همچو عادش بر برد باد و کشد ** نه سلیمانست تا تختش کشد
The wind (of self-will) will lift him up and kill him, like (the people of) ‘Ád: he is no Solomon that it should waft his throne along.
عاد را با دست حمال خذول ** همچو بره در کف مردی اکول 4675
For ‘Ád (and those like them) the wind is a treacherous carrier: (they are) as a lamb in the hands of a glutton,
همچو فرزندش نهاده بر کنار ** میبرد تا بکشدش قصابوار
Which he lays in his lap as though it were his own child and carries away to slaughter like a butcher.
عاد را آن باد ز استکبار بود ** یار خود پنداشتند اغیار بود
That wind was (the punishment) for ‘Ád because of their pride: they indeed deemed it a friend, (but) it was (really) a stranger (foe).
چون بگردانید ناگه پوستین ** خردشان بشکست آن بس القرین
When of a sudden it turned its coat, that evil comrade shattered them piecemeal.
باد را بشکن که بس فتنهست باد ** پیش از آن کت بشکند او همچو عاد
Shatter (destroy) the wind—for the wind (of self-will) is a great temptation— ere it shatter thee, like ‘Ád.
هود دادی پند که ای پر کبر خیل ** بر کند از دستتان این باد ذیل 4680
Húd admonished them, saying, “O prideful folk, this wind will tear out of your hands the skirt (to which ye are clinging).
لشکر حق است باد و از نفاق ** چند روزی با شما کرد اعتناق
The wind is God's army, and (only) in hypocrisy (deceit) has it embraced you for a few days.
او به سر با خالق خود راستست ** چون اجل آید بر آرد باد دست
Secretly it is loyal to its Creator: when the appointed term arrives, the wind will throw up its hands (and desert you).”
باد را اندر دهن بین رهگذر ** هر نفس آیان روان در کر و فر
See how the wind passes through the mouth, coming and going at every moment in advance and retreat.
حلق و دندانها ازو آمن بود ** حق چو فرماید به دندان در فتد
The throat and teeth are in no danger from it; (but) when God commands, it attacks the teeth;
کوه گردد ذرهای باد و ثقیل ** درد دندان داردش زار و علیل 4685
(And then) a (mere) atom of wind becomes (like) a mountain and heavy, and toothache keeps him (the sufferer) miserable and ill.