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1
1658-1707

  • نکته ای کان جست ناگه از زبان ** همچو تیری دان که جست آن از کمان‌‌
  • Know that a word which suddenly shot from the tongue is like an arrow shot from the bow.

  • وانگردد از ره آن تیر ای پسر ** بند باید کرد سیلی را ز سر
  • O son, that arrow does not turn back on its way: you must dam a torrent at the source.

  • چون گذشت از سر جهانی را گرفت ** گر جهان ویران کند نبود شگفت‌‌ 1660
  • When it left the source behind, it swept over a world (of country): if it lays waste the world, ’tis no wonder.

  • فعل را در غیب اثرها زادنی است ** و آن موالیدش به حکم خلق نیست‌‌
  • There is an unseen bringing forth of effects to (our) action, and the results born of it are not in the control of (human) creatures:

  • بی‌‌شریکی جمله مخلوق خداست ** آن موالید ار چه نسبتشان به ماست‌‌
  • Those results are all created by God without any partner, though they are imputed to us.

  • زید پرانید تیری سوی عمر ** عمر را بگرفت تیرش همچو نمر
  • Zayd let fly an arrow in the direction of ‘Amr: his arrow gripped ‘Amr like a leopard.

  • مدت سالی همی‌‌زایید درد ** دردها را آفریند حق نه مرد
  • During a long time, a (whole) year, it was producing pain: pains are created by God, not by man.

  • زید رامی آن دم ار مرد از وجل ** دردها می‌‌زاید آن جا تا اجل‌‌ 1665
  • If Zayd who shot (the arrow) died of fright at the moment (when ‘Amr was wounded), (nevertheless) pains are continually being produced there (in ‘Amr's body) until (‘Amr's) death.

  • ز آن موالید وجع چون مرد او ** زید را ز اول سبب قتال گو
  • Inasmuch as he (‘Amr) died from the results of the hurt (inflicted on him), for this cause call Zayd (his) murderer on acount of (Zayd's having been) the original cause (of his death).

  • آن وجعها را بدو منسوب دار ** گر چه هست آن جمله صنع کردگار
  • Impute those pains to him, though all of them are the work of the Creator.

  • همچنین کشت و دم و دام و جماع ** آن موالید است حق را مستطاع‌‌
  • So with sowing and breathing (speaking) and (laying) snares and sexual intercourse: the results of those (actions) are amenable to (determined by the will of) God.

  • اولیا را هست قدرت از اله ** تیر جسته باز آرندش ز راه‌‌
  • The saints possess power (derived) from God: they turn back from its course the arrow that has sped.

  • بسته درهای موالید از سبب ** چون پشیمان شد ولی ز آن دست رب‌‌ 1670
  • When the saint repents, he closes the doors of the results (shuts off the results) from the cause by that hand (power) of the Lord.

  • گفته ناگفته کند از فتح باب ** تا از آن نه سیخ سوزد نه کباب‌‌
  • Through the opening of the door (of Divine grace), he makes unsaid what has been said, so that neither spit nor roast-meat is burnt thereby.

  • از همه دلها که آن نکته شنید ** آن سخن را کرد محو و ناپدید
  • He wipes out the saying from all the minds that heard it, and makes it imperceptible.

  • گرت برهان باید و حجت مها ** باز خوان من آية أو ننسها
  • O sire, if thou must needs have demonstration and proof (of this), recite “(Whatever) verse (We cancel) or cause to be forgotten. ”

  • آیت أنسوکم ذکری بخوان ** قدرت نسیان نهادنشان بدان‌‌
  • Read the verse “They made you forget My warning”: acknowledge their (the saints') power to put forgetfulness (in men's hearts).

  • چون به تذکیر و به نسیان قادراند ** بر همه دلهای خلقان قاهراند 1675
  • Since they are able to make (you) remember and forget, they are mighty over all the hearts of (God's) creatures.

  • چون به نسیان بست او راه نظر ** کار نتوان کرد ور باشد هنر
  • When he (the saint) has blocked the road of (your) mental perception by means of forgetfulness, it is impossible (for you) to act, even if there be virtue (in you).

  • خلتم سخریه اهل السمو ** از نبی خوانید تا أنسوکم‌‌
  • Think ye those exalted ones are a laughing-stock? Recite from the Qur’án as far as (the words) “They made you forget.”

  • صاحب ده پادشاه جسمهاست ** صاحب دل شاه دلهای شماست‌‌
  • He that owns a village is king over bodies; he that owns a heart is king over your hearts.

  • فرع دید آمد عمل بی‌‌هیچ شک ** پس نباشد مردم الا مردمک‌‌
  • Without any doubt, action (practice) is a branch of (subordinate to) seeing (theory): therefore Man is nothing but “the little man” (the pupil of the eye).

  • من تمام این نیارم گفت از آن ** منع می‌‌آید ز صاحب مرکزان‌‌ 1680
  • I dare not expound the whole of this (subject): hindrance thereto is coming from those who are at the centre.

  • چون فراموشی خلق و یادشان ** با وی است و او رسد فریادشان‌‌
  • Inasmuch as the forgetfulness and recollection of (God's) creatures are with him (depend on the perfect saint), and he comes at their call for help,

  • صد هزاران نیک و بد را آن بهی ** می‌‌کند هر شب ز دلهاشان تهی‌‌
  • Every night that glorious one is emptying from their hearts hundreds of thousands of good and evil (thoughts),

  • روز دلها را از آن پر می‌‌کند ** آن صدفها را پر از در می‌‌کند
  • (While) in the daytime he is filling their hearts therewith— he is filling those oyster-shells with pearls.

  • آن همه اندیشه‌‌ی پیشانها ** می‌‌شناسند از هدایت جانها
  • By (Divine) guidance (after sleep is past) all those thoughts of former things recognize the spirits (to which they were attached).

  • پیشه و فرهنگ تو آید به تو ** تا در اسباب بگشاید به تو 1685
  • Your handicraft and skill come (back) to you, that they may open to you the door of (ways and) means.

  • پیشه زرگر به آهنگر نشد ** خوی این خوش خو به آن منکر نشد
  • The goldsmith's craft did not go to the ironsmith; the disposition of the good-natured man did not go to the disagreeable one.

  • پیشه‌‌ها و خلقها همچون جهیز ** سوی خصم آیند روز رستخیز
  • On the day of Resurrection the handicrafts and dispositions will come, like articles of property, to the claimant (owner).

  • پیشه‌‌ها و خلقها از بعد خواب ** واپس آید هم به خصم خود شتاب‌‌
  • After sleep also, the handicrafts and dispositions come back in haste to him that claims them as his.

  • پیشه‌‌ها و اندیشه‌‌ها در وقت صبح ** هم بدانجا شد که بود آن حسن و قبح‌‌
  • At the hour of dawn the handicrafts and thoughts went to the same place where that good and evil (formerly) were.

  • چون کبوترهای پیک از شهرها ** سوی شهر خویش آرد بهرها 1690
  • Like carrier pigeons, they bring things useful (to know) from (other) cities to their own city.

  • شنیدن آن طوطی حرکت آن طوطیان و مردن آن طوطی در قفس و نوحه‌‌ی خواجه بر وی‌‌
  • How the parrot heard what those parrots had done, and died in the cage, and how the merchant made lament for her.

  • چون شنید آن مرغ کان طوطی چه کرد ** پس بلرزید اوفتاد و گشت سرد
  • When the bird heard what that (other) parrot had done, thereupon she trembled, fell, and became cold.

  • خواجه چون دیدش فتاده همچنین ** بر جهید و زد کله را بر زمین‌‌
  • The merchant, seeing her thus fallen, sprang up and dashed his cap on the ground.

  • چون بدین رنگ و بدین حالش بدید ** خواجه بر جست و گریبان را درید
  • When he saw her in this guise and in this state, the merchant sprang up and tore the breast of his garment.

  • گفت ای طوطی خوب خوش حنین ** این چه بودت این چرا گشتی چنین‌‌
  • He said, “O beautiful parrot with thy sweet cry, what is this that has happened to thee? Why hast thou become like this?

  • ای دریغا مرغ خوش آواز من ** ای دریغا هم دم و هم راز من‌‌ 1695
  • Oh, alas for my sweet-voiced bird! Oh, alas for my bosom-friend and confidant!

  • ای دریغا مرغ خوش الحان من ** راح روح و روضه و ریحان من‌‌
  • Oh, alas for my melodious bird, the wine of my spirit and my garden and my sweet basil!

  • گر سلیمان را چنین مرغی بدی ** کی خود او مشغول آن مرغان شدی‌‌
  • Had Solomon possessed a bird like this, how indeed should he have become occupied with those (other) birds?

  • ای دریغا مرغ کارزان یافتم ** زود روی از روی او بر تافتم‌‌
  • Oh, alas for the bird which I gained cheaply, and (so) soon turned my face away from her countenance!

  • ای زبان تو بس زیانی بر وری ** چون تویی گویا چه گویم من ترا
  • O tongue, thou art a great damage (very injurious) to mankind, (but) since thou art speaking, what should I say to thee?

  • ای زبان هم آتش و هم خرمنی ** چند این آتش در این خرمن زنی‌‌ 1700
  • O tongue, thou art both the fire and the stack: how long wilt thou dart this fire upon this stack?

  • در نهان جان از تو افغان می‌‌کند ** گر چه هر چه گویی‌‌اش آن می‌‌کند
  • Secretly my soul is groaning because of thee, although it is doing whatsoever thou biddest it.

  • ای زبان هم گنج بی‌‌پایان تویی ** ای زبان هم رنج بی‌‌درمان تویی‌‌
  • O tongue, thou art a treasure without end. O tongue, thou art also a disease without remedy.

  • هم صفیر و خدعه‌‌ی مرغان تویی ** هم انیس وحشت هجران تویی‌‌
  • Thou art at once a whistle and decoy for birds, and a comforter in the desolation of absence (from the Beloved).

  • چند امانم می‌‌دهی ای بی‌‌امان ** ای تو زه کرده به کین من کمان‌‌
  • How long wilt thou grant me mercy, O merciless one, O thou who hast drawn the bow to take vengeance on me?

  • نک بپرانیده ای مرغ مرا ** در چراگاه ستم کم کن چرا 1705
  • Lo, thou hast made my bird fly away. Do not browse (any more) in the pasture of injustice!

  • یا جواب من بگو یا داد ده ** یا مرا ز اسباب شادی یاد ده‌‌
  • Either answer me or give redress or mention to me (what will be) the means of (producing) joy.

  • ای دریغا نور ظلمت سوز من ** ای دریغا صبح روز افروز من‌‌
  • Oh, alas for my darkness-consuming light! Oh, alas for my day-enkindling dawn!