هیچ بی‌‌تاویل این را در پذیر ** تا در آید در گلو چون شهد و شیر
Accept this (saying) without any (perverse) interpretation, that it may come into your throat (as agreeably) as honey and milk.
ز آن که تاویل است وا داد عطا ** چون که بیند آن حقیقت را خطا
Because interpretation (alteration of the meaning) is a rejection of the gift, since he (the interpreter) regards that real (original) meaning as faulty.
آن خطا دیدن ز ضعف عقل اوست ** عقل کل مغز است و عقل جزو پوست
The view that it is faulty arises from the weakness of his understanding: Universal Reason is the kernel, and the particular reason is (like) the rind.
خویش را تاویل کن نه اخبار را ** مغز را بد گوی نی گلزار را
Alter yourself, not the Traditions (of the Prophet): abuse your (dull) brain, not the rose garden (the true sense which you cannot apprehend).
ای علی که جمله عقل و دیده‌‌ای ** شمه ای واگو از آن چه دیده‌‌ای3745
“O ‘Alí, thou who art all mind and eye, relate a little of that which thou hast seen!
تیغ حلمت جان ما را چاک کرد ** آب علمت خاک ما را پاک کرد
The sword of thy forbearance hath rent my soul, the water of thy knowledge hath purified my earth.
باز گو دانم که این اسرار هوست ** ز آن که بی‌‌شمشیر کشتن کار اوست
Tell it forth! I know that these are His (God's) mysteries, because ’tis His work (way) to kill without sword.
صانع بی‌‌آلت و بی‌‌جارحه ** واهب این هدیه‌‌های رابحه
He that works without tools and without limbs, He that bestows these profitable gifts,
صد هزاران می‌‌چشاند هوش را ** که خبر نبود دو چشم و گوش را
Causes the intelligence to taste myriads of wines in such wise that eyes and ears are unaware.
باز گو ای باز عرش خوش شکار ** تا چه دیدی این زمان از کردگار3750
Tell it forth, O falcon of the empyrean that findest goodly prey, that (I may know) what thou hast seen at this time from the Maker.
چشم تو ادراک غیب آموخته ** چشمهای حاضران بر دوخته
Thine eye has learned to perceive the Unseen, (while) the eyes of bystanders are sealed.”
آن یکی ماهی همی‌‌بیند عیان ** و آن یکی تاریک می‌‌بیند جهان
One man is beholding a moon plainly, while another sees the world dark,
و آن یکی سه ماه می‌‌بیند به هم ** این سه کس بنشسته یک موضع نعم
And another beholds three moons together. These three persons (beholders) are seated in one place, yea (verily).
چشم هر سه باز و گوش هر سه تیز ** در تو آویزان و از من در گریز
The eyes of all three are open, and the ears of all three are sharp (attentive); (they are) fastened on thee and in flight from me.
سحر عین است این عجب لطف خفی است ** بر تو نقش گرگ و بر من یوسفی است3755
Is this an enchantment of the eye? (Or) is it a marvellous hidden grace? On thee is the form of the wolf, and on me is the quality (beauty) of Joseph.
عالم ار هجده هزار است و فزون ** هر نظر را نیست این هجده زبون
If the worlds are eighteen thousand and more, these eighteen (thousand) are not subject (accessible) to every eye.
راز بگشا ای علی مرتضی ** ای پس سوء القضاء حسن القضاء
“Reveal the mystery, O ‘Alí, thou who art approved (by God), O thou who art (like) the goodliness of a wide expanse after (the oppressive confinement of) evil fate.
یا تو واگو آن چه عقلت یافته ست ** یا بگویم آن چه بر من تافته ست
Either do thou declare that which thy reason hath found, or I will tell that which hath shone forth on me.
از تو بر من تافت چون داری نهان ** می‌‌فشانی نور چون مه بی‌‌زبان
From thee it shone forth on me: how shouldst thou hide it? Without tongue thou art scattering light, like the moon.
لیک اگر در گفت آید قرص ماه ** شب روان را زودتر آرد به راه3760
But if the moon's orb come to speech, it more quickly leads the night-travellers into the (right) way.
از غلط ایمن شوند و از ذهول ** بانگ مه غالب شود بر بانگ غول
They become safe from error and heedlessness: the voice of the moon prevails over the voice of the ghoul.
ماه بی‌‌گفتن چو باشد رهنما ** چون بگوید شد ضیا اندر ضیا
Inasmuch as the moon (even) without speech is showing the way, when it speaks it becomes light upon light.
چون تو بابی آن مدینه‌‌ی علم را ** چون شعاعی آفتاب حلم را
Since thou art the gate of the city of Knowledge, since thou art the beams of the sun of Clemency,
باز باش ای باب بر جویای باب ** تا رسد از تو قشور اندر لباب
Be open, O Gate, to him that seeks the gate, so that by means of thee the husks may reach the core.
باز باش ای باب رحمت تا ابد ** بارگاه ما له کفوا أحد3765
Be open unto everlasting, O Gate of Mercy, O Entrance-hall to None is like unto Him.”
هر هوا و ذره‌‌ای خود منظری است ** ناگشاده کی گود کانجا دری است
Every air and mote is indeed a place for vision (of God), (but so long as it is) unopened, who says “Yonder is a door”?
تا بنگشاید دری را ديدبان ** در درون هرگیز نجنبك این گمان
Unless the Watcher open a door, this idea never stirs within.
چون گشاه شد دری حیران شود ** مرغ اومید و طمع پُران شود
When a door is opened, he (on whom this idea has dawned) becomes amazed, the bird of hope and desire begins to fly.
غافلی ناگه به ویران گنج یافت ** سوی هر ویران از آن پس می‌‌شتافت
A careless man suddenly found the treasure in the ruin: after that, he was hastening to (search in) every ruin.
تا ز درویشی نیابی تو گهر ** کی گهر جویی ز درویشی دگر3770
Till you gain the pearl from one dervish, how should you seek the pearl from another dervish?
Though opinion run with its own feet for (many) years, it will not pass beyond the cleft of its own nostrils.
تا به بینی نایدت از غیب بو ** غیر بینی هیچ می‌‌بینی بگو
Until the scent from the Unseen shall come to your nose, say, will you see anything except your nose?
سوال کردن آن کافر از امیر المومنین علی علیه السلام که بر چون منی مظفر شدی شمشیر را از دست چون انداختی // پس بگفت آن نومسلمان ولی ** از سر مستی و لذت با علی
How that infidel asked 'Ali, may God honour his person, saying, "Since thou wert victorious over such a man,as I am, how didst thou drop the sword from thy hand?" // Then that devoted friend, who had been newly converted to Islam, in his enthusiasm and delight said to 'Ali,
که بفرما یا امیر المومنین.** تا بجنبد جان به تن در چون جنین
He said, "Speak, O Prince of the Faithful, that my soul may stir within my body, like the embryo."
هفت اختر هر جنین را مدتی ** می‌‌کنند ای جان به نوبت خدمتی
O (dear) soul, the seven planets, (each) in turn, do a (particular) service for a time to every embryo.
چون که وقت آید که جان گیرد جنین ** آفتابش آن زمان گردد معین3775
When the time comes for the embryo to receive the (vital) spirit, at that time the sun becomes its helper.
این جنین در جنبش آید ز آفتاب ** کافتابش جان همی‌‌بخشد شتاب
This embryo is brought into movement by the sun, for the sun is quickly endowing it with spirit.
از دگر انجم بجز نقشی نیافت ** این جنین تا آفتابش بر نتافت
From the other stars this embryo received only an impression, until the sun shone upon it.
از کدامین ره تعلق یافت او ** در رحم با آفتاب خوب رو
By which way did it become connected in the womb with the beauteous sun?
از ره پنهان که دور از حس ماست ** آفتاب چرخ را بس راههاست
By the hidden way that is remote from our sense-perception. The sun in heaven hath many ways:
آن رهی که زر بیابد قوت از او ** و آن رهی که سنگ شد یاقوت از او3780
The way whereby gold receives nourishment, and the way whereby the (common) stone is made a jacinth,
آن رهی که سرخ سازد لعل را ** و آن رهی که برق بخشد نعل را
And the way whereby it makes the ruby red, and the way whereby it gives the lightning-flash to the (iron) horse-shoe,
آن رهی که پخته سازد میوه را ** و آن رهی که دل دهد کالیوه را
And the way whereby it ripens the fruit, and the way whereby it gives heart to one distraught (with fear).
باز گو ای باز پر افروخته ** با شه و با ساعدش آموخته
“Say it forth, O falcon with shining wings who hast learned (to be familiar) with the King and with his fore-arm.
باز گو ای باز عنقا گیر شاه ** ای سپاه اشکن به خود نی با سپاه
Say it forth, O royal falcon that dost catch the ‘Anqá, O thou that dost vanquish an army by thyself, not with (the aid of) an army.
امت وحدی یکی و صد هزار ** باز گو ای بنده بازت را شکار3785
Thou alone art the (whole) community, thou art one and a hundred thousand. Say it forth, O thou to whose falcon thy slave has fallen a prey.
در محل قهر این رحمت ز چیست ** اژدها را دست‌‌دادن راه کیست
Wherefore this mercy in the place of vengeance? Whose way is it to give the hand to a dragon?”
جواب گفتن امیر المؤمنین که سبب افکندن شمشیر از دست چه بود در آن حالت
How the Prince of the Faithful made answer (and explained) what was the reason of his dropping the sword from his hand on that occasion.
گفت من تیغ از پی حق می‌‌زنم ** بنده‌‌ی حقم نه مأمور تنم
He said, “I am wielding the sword for God's sake, I am the servant of God, I am not under the command of the body.
شیر حقم نیستم شیر هوا ** فعل من بر دین من باشد گوا
I am the Lion of God, I am not the lion of passion: my deed bears witness to my religion.
ما رمیت إذ رمیتم در حراب ** من چو تیغم و آن زننده آفتاب
In war I am (manifesting the truth of) thou didst not throw when thou threwest: I am (but) as the sword, and the wielder is the (Divine) Sun.
رخت خود را من ز ره برداشتم ** غیر حق را من عدم انگاشتم3790
I have removed the baggage of self out of the way, I have deemed (what is) other than God to be non-existence.