سوی نخجیران دوید آن شیر گیر ** کابشروا یا قوم إذ جاء البشیر
That lion-catcher (the hare) ran towards the beasts, crying, “Rejoice, O my people, since the announcer of joy is come.
مژده مژده ای گروه عیش‌‌ساز ** کان سگ دوزخ به دوزخ رفت باز
Glad news! Glad news, O company of merry-makers! That hell-hound has gone back to Hell.
مژده مژده کان عدوی جانها ** کند قهر خالقش دندانها1355
Glad news! Glad news! The enemy of your lives—his teeth have been torn out by the vengeance of his Creator.
آن که از پنجه بسی سرها بکوفت ** همچو خس جاروب مرگش هم بروفت
He who smote many heads with his claws—him too the broom of Death has swept away like rubbish.”
جمع شدن نخجیران گرد خرگوش و ثنا گفتن او را
How the beasts gathered round the hare and spoke in praise of him.
جمع گشتند آن زمان جمله وحوش ** شاد و خندان از طرب در ذوق و جوش
Then all the wild beasts assembled, joyous and laughing gleefully in rapture and excitement.
حلقه کردند او چو شمعی در میان ** سجده آوردند و گفتندش که هان
They formed a ring, he (the hare) in the midst like a candle: they bowed (in homage) and said to him, "Hark!"
تو فرشته‌‌ی آسمانی یا پری ** نی تو عزراییل شیران نری
“Art thou a heavenly angel or a peri? No, thou art the Azrael of fierce lions.
هر چه هستی جان ما قربان تست ** دست بردی دست و بازویت درست1360
Whatever thou art, our souls are offered in sacrifice to thee. Thou hast prevailed. Health to thy hand and arm!
راند حق این آب را در جوی تو ** آفرین بر دست و بر بازوی تو
God turned this water into thy stream. Blessing on thy hand and arm!
باز گو تا چون سگالیدی به مکر ** آن عوان را چون بمالیدی به مکر
Explain how thou didst meditate with guile, and how thou didst guilefully wipe out that ruffian.
باز گو تا قصه درمانها شود ** باز گو تا مرهم جانها شود
Explain, in order that the tale may be the means of curing (our malady); explain, that it may be a salve for our souls.
باز گو کز ظلم آن استم نما ** صد هزاران زخم دارد جان ما
Explain! for in consequence of the iniquity of that tyrant our souls have myriads of wounds.”
گفت تایید خدا بود ای مهان ** ور نه خرگوشی که باشد در جهان1365
“O Sirs,” said he, “it was (by) God's aid; else, who in the world is a hare (who am I, that I should have been able to do this)?
قوتم بخشید و دل را نور داد ** نور دل مر دست و پا را زور داد
He (God) bestowed power on me and gave light to my heart: the light in my heart gave strength to hand and foot.”
از بر حق می‌‌رسد تفضیلها ** باز هم از حق رسد تبدیلها
From God come preferments (to high position), from God also come changes (which bring one to low estate).
حق به دور و نوبت این تایید را ** می‌‌نماید اهل ظن و دید را
God in (due) course and turn is ever displaying this (Divine) aid to doubters and seers (alike).
پند دادن خرگوش نخجیران را که بدین شاد مشوید
How the hare admonished the beasts, saying, “Do not rejoice in this!”
هین به ملک نوبتی شادی مکن ** ای تو بسته‌‌ی نوبت آزادی مکن
Take heed! Do not exult in a kingdom bestowed in turns (passing from one to another), O thou who art the bondsman of Vicissitude, do not act as though thou wert free!
آن که ملکش برتر از نوبت تنند ** برتر از هفت انجمش نوبت زنند1370
(But) those for whom is prepared a kingdom beyond Vicissitude, for them the drums (of sovereignty) are beaten beyond the Seven Planets.
برتر از نوبت ملوک باقی‌‌اند ** دور دایم روحها با ساقی‌‌اند
Beyond Vicissitude are the kings everlasting: their spirits are circling with the Cupbearer perpetually.
ترک این شرب ار بگویی یک دو روز ** در کنی اندر شراب خلد پوز
If thou wilt renounce this drinking (of worldly pleasures) for a day or two (for thy brief lifetime), thou wilt dip thy mouth in the drink of Paradise.
تفسیر رجعنا من الجهاد الاصغر الی الجهاد الاکبر
Commentary on (the Tradition) “We have returned from the lesser Jihád to the greater Jihád.”
ای شهان کشتیم ما خصم برون ** ماند خصمی زو بتر در اندرون
O kings, we have slain the outward enemy, (but) there remains within (us) a worse enemy than he.
کشتن این کار عقل و هوش نیست ** شیر باطن سخره‌‌ی خرگوش نیست
To slay this (enemy) is not the work of reason and intelligence: the inward lion is not subdued by the hare.
دوزخ است این نفس و دوزخ اژدهاست ** کاو به دریاها نگردد کم و کاست1375
This carnal self (nafs) is Hell, and Hell is a dragon (the fire of) which is not diminished by oceans (of water).
هفت دریا را در آشامد هنوز ** کم نگردد سوزش آن خلق سوز
It would drink up the Seven Seas, and still the blazing of that consumer of all creatures would not become less.
سنگها و کافران سنگ دل ** اندر آیند اندر او زار و خجل
Stones and stony-hearted infidels enter it, miserable and shamefaced,
هم نگردد ساکن از چندین غذا ** تا ز حق آید مر او را این ندا
(But) still it is not appeased by all this food, until there comes to it from God this call—
سیر گشتی سیر گوید نی هنوز ** اینت آتش اینت تابش اینت سوز
“Art thou filled, art thou filled?” It says, “Not yet; lo, here is the fire, here is the glow, here is the burning!”
عالمی را لقمه کرد و در کشید ** معده‌‌اش نعره زنان هل من مزید1380
It made a mouthful of and swallowed a whole world, its belly crying aloud, “Is there any more?”
حق قدم بر وی نهد از لا مکان ** آن گه او ساکن شود از کن فکان
God, from (the realm) where place is not, sets His foot on it: then it subsides at (the command) Be, and it was.
چون که جزو دوزخ است این نفس ما ** طبع کل دارد همیشه جزوها
Inasmuch as this self of ours is a part of Hell, and the parts always have the nature of the whole,
این قدم حق را بود کاو را کشد ** غیر حق خود کی کمان او کشد
To God (alone) belongs this foot (power) to kill it: who, indeed, but God should draw its bow (vanquish it)?
در کمان ننهند الا تیر راست ** این کمان را باژگون کژ تیرهاست
Only the straight arrow is put on the bow, (but) this bow (of the self) has (its) arrows bent back and crooked.
راست شو چون تیر و واره از کمان ** کز کمان هر راست بجهد بی‌‌گمان1385
Be straight, like an arrow, and escape from the bow, for without doubt every straight (arrow) will fly from the bow (to its mark).
چون که واگشتم ز پیکار برون ** روی آوردم به پیکار درون
When I turned back from the outer warfare, I set my face towards the inner warfare.
قد رجعنا من جهاد الاصغریم ** با نبی اندر جهاد اکبریم
We have returned from the lesser Jihád, we are engaged along with the Prophet in the greater Jihád.
قوت از حق خواهم و توفیق و لاف ** تا به سوزن بر کنم این کوه قاف
I pray God to grant me strength and aid and (the right of) boasting, that I may root up with a needle this mountain of Qáf.
سهل شیری دان که صفها بشکند ** شیر آن است آن که خود را بشکند
Deem of small account the lion (champion) who breaks the ranks (of the enemy): the (true) lion is he that breaks (conquers) himself.
آمدن رسول روم تا نزد عمر و دیدن او کرامات عمر را
How the ambassador of Rúm came to the Commander of the Faithful, ‘Umar, may God be well-pleased with him, and witnessed the gifts of grace with which ‘Umar, may God be well-pleased with him, was endowed.
تا عمر آمد ز قیصر یک رسول ** در مدینه از بیابان نغول1390
To ‘Umar in Medina there came through the wide desert an ambassador from the Emperor of Rúm.
گفت کو قصر خلیفه ای حشم ** تا من اسب و رخت را آن جا کشم
He said, “O ye attendants, where is the palace of the Caliph, that I may take thither my horse and baggage?”
قوم گفتندش که او را قصر نیست ** مر عمر را قصر، جان روشنی است
The folk said to him, “He has no palace: ‘Umar's (only) palace is an illumined spirit.
گر چه از میری و را آوازه‌‌ای است ** همچو درویشان مر او را کازه‌‌ای است
Though he has a (great) renown from being Commander (of the Faithful), he has (no dwelling except) a hut, like the poor.
ای برادر چون ببینی قصر او ** چون که در چشم دلت رسته ست مو
O brother, how wilt thou behold his palace, when hair has grown in the eye of thy heart?
چشم دل از مو و علت پاک آر ** و آن گهان دیدار قصرش چشم دار1395
Purge thy heart's eye of hair and defect, and then hope to behold his palace.
هر که را هست از هوسها جان پاک ** زود بیند حضرت و ایوان پاک
Whoever hath a spirit purged of (sensual) desires will at once behold the Presence and the Holy Porch.
چون محمد پاک شد زین نار و دود ** هر کجا رو کرد وجه الله بود
When Mohammed was purged of this fire and smoke (of human passions), wheresoever he turned his face, was the Face of Allah.
چون رفیقی وسوسه‌‌ی بد خواه را ** کی بدانی ثم وجه الله را
Inasmuch as thou art a friend to the evil suggestions of the malign one (Satan), how wilt thou know (the true meaning of) There is the Face of Allah?
هر که را باشد ز سینه فتح باب ** او ز هر شهری ببیند آفتاب
Every one in whose breast the gate is opened will behold from every city the sun (shining).
حق پدید است از میان دیگران ** همچو ماه اندر میان اختران1400
God is manifest amongst others as the moon amidst the stars.
دو سر انگشت بر دو چشم نه ** هیچ بینی از جهان انصاف ده
Lay two finger-ends on thy two eyes, and wilt thou see aught of the world? Deal justly (confess that thou wilt see nothing).
گر نبینی این جهان معدوم نیست ** عیب جز ز انگشت نفس شوم نیست
If thou dost not see this world, (yet) it is not non-existent: the fault lies not save in the finger of thy evil self.