اختیار و جبر ایشان دیگر است ** قطره‌‌ها اندر صدفها گوهر است
Their freewill and compulsion is different (from that of ordinary men): in oyster-shells drops (of rain) are pearls.
هست بیرون قطره‌‌ی خرد و بزرگ ** در صدف آن در خرد است و سترگ
Outside (of the shell) it is a drop of water, small or great, (but) within the shell it is a small or big pearl.
طبع ناف آهو است آن قوم را ** از برون خون و درونشان مشکها1470
Those persons have the nature of the muskdeer's gland: externally they are (as) blood, while within them is the fragrance of musk.
تو مگو کاین مایه بیرون خون بود ** چون رود در ناف مشکی چون شود
Do not say, “This substance externally is blood: how should it become a musky perfume when it goes into the gland?”
تو مگو کاین مس برون بد محتقر ** در دل اکسیر چون گیرد گهر
Do not say, “This copper externally was despicable: how should it assume nobility in the heart (midst) of the elixir?”
اختیار و جبر در تو بد خیال ** چون در ایشان رفت شد نور جلال
In thee (the matter of) freewill and compulsion was a (mere) fancy, (but) when it went into them it became the light of (Divine) Majesty.
نان چو در سفره ست باشد آن جماد ** در تن مردم شود او روح شاد
When bread is (wrapped) in the tablecloth it is the inanimate thing (so-called), (but) in the human body it becomes the glad spirit (of life).
در دل سفره نگردد مستحیل ** مستحیلش جان کند از سلسبیل1475
It does not become transmuted in the heart of (within) the table-cloth: the (animal) soul transmutes it with (the water of) Salsabíl.
قوت جان است این ای راست خوان ** تا چه باشد قوت آن جان جان
O thou who readest aright, such is the power of the soul: what, then, must be the power of that Soul of soul?
گوشت پاره‌‌ی آدمی با عقل و جان ** می‌‌شکافد کوه را با بحر و کان
The piece of flesh which is Man, endowed witrh intelligence and soul, cleaves the mountain by means of sea (water-channel) and mine.
زور جان کوه کن شق حجر ** زور جان جان در انشق القمر
The strength of the mountain-riving soul is (shown in) the splitting of rocks; the strength of the Soul of soul in the moon was split asunder.
گر گشاید دل سر انبان راز ** جان به سوی عرش سازد ترک تاز
If the heart should open the lid of the wallet of (this) mystery, the soul would rush (in rapture) towards the highest heaven.
اضافت کردن آدم آن زلت را به خویشتن که ربنا ظلمناو اضافت کردن ابلیس گناه خود را به خدا که بما أغويتنی
How Adam imputed that fault (which he had committed) to himself, saying, “O Lord, we have done wrong,” and how Iblís imputed his own sin to God, saying, “Because Thou hast seduced me.”
کرد حق و کرد ما هر دو ببین ** کرد ما را هست دان پیداست این1480
Consider both the action of God and our action. Regard our action as existent. This is manifest.
گر نباشد فعل خلق اندر میان ** پس مگو کس را چرا کردی چنان
If the action of created beings be not in the midst (obviously existent), then say not to any one, “Why have you acted thus?
خلق حق افعال ما را موجد است ** فعل ما آثار خلق ایزد است
The creative act of God brings our actions into existence: our actions are the effects of the creative act of God.
ناطقی یا حرف بیند یا غرض ** کی شود یک دم محیط دو عرض
A rational being perceives either the letter (the outer sign) or the (inner) purpose (the spirit): how should he comprehend two accidents at once?
گر به معنی رفت شد غافل ز حرف ** پیش و پس یک دم نبیند هیچ طرف
If he goes (turns his mind) to the spirit, he becomes unheedful of the letter: no eye sees forward and backward at the same moment.
آن زمان که پیش بینی آن زمان ** تو پس خود کی ببینی این بدان1485
At the time when you look in front, how at the same time can you look behind you? Recognise this.
چون محیط حرف و معنی نیست جان ** چون بود جان خالق این هر دوان
Inasmuch as the soul does not comprehend (both) the letter and the spirit, how should the soul be the creator of them both?
حق محیط جمله آمد ای پسر ** وا ندارد کارش از کار دگر
O son, (only) God comprehends all: the (one) action does not hinder Him from the other action.
گفت شیطان که بما أغویتنی ** کرد فعل خود نهان دیو دنی
Satan said Because Thou hast seduced me: the vile Devil concealed his own act.
گفت آدم که ظلمنا نفسنا ** او ز فعل حق نبد غافل چو ما
Adam said We have done wrong unto ourselves: he was not, like us, unheedful of the action of God.
در گنه او از ادب پنهانش کرد ** ز آن گنه بر خود زدن او بر بخورد1490
From respect he concealed it (the action of God) in (regard to) the sin: by casting the sin upon himself he ate fruit (was blessed).
بعد توبه گفتش ای آدم نه من ** آفریدم در تو آن جرم و محن
After his repentance, He (God) said to him, “O Adam, did not I create in thee that sin and (those) tribulations?
نه که تقدیر و قضای من بد آن ** چون به وقت عذر کردی آن نهان
Was it not My foreordainment and destiny? How didst thou conceal that at the time of excusing thyself?”
گفت ترسیدم ادب نگذاشتم ** گفت هم من پاس آنت داشتم
He (Adam) said, “I was afraid, (so) I did not let respect go (did not fail to observe due respect).” He (God) said, “I too have observed it towards thee.”
هر که آرد حرمت او حرمت برد ** هر که آرد قند لوزینه خورد
طیبات از بهر که للطیبین ** یار را خوش کن برنجان و ببین1495
For whom are the good women? For the good men. Make thy friend pleased (with thee); offend (him) and see (what will happen).
یک مثال ای دل پی فرقی بیار ** تا بدانی جبر را از اختیار
O heart, bring (forward) a parable for the sake of (illustrating) a difference, that thou mayst know (what distinguishes) compulsion from freewill.
دست کان لرزان بود از ارتعاش ** و آن که دستی را تو لرزانی ز جاش
(Take the case of) a hand that is shaking from (morbid or involuntary) tremor and (the case of) a person whose hand you cause to shake (by knocking it away) from its place.
هر دو جنبش آفریده‌‌ی حق شناس ** لیک نتوان کرد این با آن قیاس
Know that both (these) movements are created by God, but it is impossible to compare the latter with the former.
ز آن پشیمانی که لرزانیدی‌‌اش ** مرتعش را کی پشیمان دیدی‌‌اش
You are sorry for having caused it (his hand) to shake: when did you see the man afflicted with (a morbid) tremor (to be) sorry?
بحث عقل است این چه عقل آن حیله‌‌گر ** تا ضعیفی ره برد آن جا مگر1500
This is the intellectual quest— (but) what (sort of) intellect is that ingenious one? (The object of its quest is) perchance (by its means) a man of weak understanding may find his way to that place (gain some idea of the truth).
بحث عقلی گر در و مرجان بود ** آن دگر باشد که بحث جان بود
(Yet) the intellectual quest, though it be (fine as) pearls and coral, is other than the spiritual quest.
بحث جان اندر مقامی دیگر است ** باده‌‌ی جان را قوامی دیگر است
The spiritual quest is on another plane: the spiritual wine has another consistency.
آن زمان که بحث عقلی ساز بود ** این عمر با بو الحکم هم راز بود
At the time when the intellectual quest was in keeping (with the circumstances), this ‘Umar was intimate with Bu ’l-Hakam,
چون عمر از عقل آمد سوی جان ** بو الحکم بو جهل شد در حکم آن
(But) when ‘Umar went away from intellect towards spirit, Bu ’l-Hakam became Bú Jahl (the father of ignorance) in the case of that (spiritual quest).
سوی حس و سوی عقل او کامل است ** گر چه خود نسبت به جان او جاهل است1505
He is perfect on the side of sense-perception and understanding, though indeed he is ignorant in regard to the spirit.
بحث عقل و حس اثر دان یا سبب ** بحث جانی یا عجب یا بو العجب
Know that the quest of the intellect and the senses is (concerned with) effects or secondary causes. The spiritual quest is either wonder or the father of wonder (either wonderful or beyond wonder).
ضوء جان آمد نماند ای مستضی ** لازم و ملزوم و نافی مقتضی
The illumination of the spirit comes: (then) there remains not, O thou who seekest illumination, conclusion and premise or that which contradicts (a statement) (or) that which renders (its acceptance) necessary,
ز آن که بینایی که نورش بازغ است ** از دلیل چون عصا بس فارغ است
Because the seer on whom His (God's) Light is dawning is quite independent of the (logical) proof which resembles a (blind man's) staff.
تفسیر و هو معکم أين ما کنتم
Commentary on “And He is with you wheresoever ye be.”
بار دیگر ما به قصه آمدیم ** ما از آن قصه برون خود کی شدیم
Once more we come back to the tale: when, indeed, did we go forth from the tale?
گر به جهل آییم آن زندان اوست ** ور به علم آییم آن ایوان اوست1510
If we come to ignorance, that is His prison, and if we come to knowledge, that is His palace;
ور به خواب آییم مستان وی‌‌ایم ** ور به بیداری به دستان وی‌‌ایم
And if we come to sleep, we are His intoxicated ones; and if to wakefulness, we are in His hands;
ور بگرییم ابر پر زرق وی‌‌ایم ** ور بخندیم آن زمان برق وی‌‌ایم
And if we weep, we are His cloud shedding rain-drops abundantly; and if we laugh, at that time we are His lightning;
ور به خشم و جنگ عکس قهر اوست ** ور به صلح و عذر عکس مهر اوست
And if (we come) to wrath and war, ’tis the reflexion of His Might; and if to peace and forgiveness, ’tis the reflexion of His Love.
ما که‌‌ایم اندر جهان پیچ پیچ ** چون الف او خود چه دارد هیچ هیچ
Who are we? In this tangled (complex) world what (thing other than He) indeed hath He (who is single) like alif? Nothing, nothing.
سؤال کردن رسول روم از عمر از سبب ابتلای ارواح با این آب و گل اجساد
How the ambassador asked ‘Umar, may God be well-pleased with him, concerning the cause of the tribulation suffered by spirits in this clay of the body.
گفت یا عمر چه حکمت بود و سر ** حبس آن صافی در این جای کدر1515
He said, “O ‘Umar, what was the wisdom and mystery of imprisoning that pure one (the spirit) in this dirty place?
آب صافی در گلی پنهان شده ** جان صافی بسته‌‌ی ابدان شده
The pure water has become hidden in mud: the pure spirit has become bound in bodies.”
گفت تو بحثی شگرفی می‌‌کنی ** معنیی را بند حرفی می‌‌کنی
He (‘Umar) said, “Thou art making a profound inquiry, thou art confining a meaning in a word.