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.
سایه‌‌ام من کدخدایم آفتاب ** حاجبم من نیستم او را حجاب
I am a shadow, the Sun is my lord; I am the chamberlain, I am not the curtain (which prevents approach) to Him.
من چو تیغم پر گهرهای وصال ** زنده گردانم نه کشته در قتال
I am filled with the pearls of union, like a (jewelled) sword: in battle I make (men) living, not slain.
خون نپوشد گوهر تیغ مرا ** باد از جا کی برد میغ مرا
Blood does not cover the sheen of my sword: how should the wind sweep away my clouds?
که نیم کوهم ز حلم و صبر و داد ** کوه را کی در رباید تند باد
I am not a straw, I am a mountain of forbearance and patience and justice: how should the fierce wind carry off the mountain?”
آن که از بادی رود از جا خسی است ** ز آن که باد ناموافق خود بسی است3795
That which is removed from its place by a wind is rubbish, for indeed the contrary winds are many.
باد خشم و باد شهوت باد آز ** برد او را که نبود اهل نماز
The wind of anger and the wind of lust and the wind of greed swept away him that performed not the (ritual) prayers.
کوهم و هستی من بنیاد اوست ** ور شود چون کاه بادم یاد اوست
“I am a mountain, and my being is His building; and if I become like a straw, my wind (the wind that moves me) is recollection of Him.
جز به باد او نجنبد میل من ** نیست جز عشق احد سر خیل من
My longing is not stirred save by His wind; my captain is naught but love of the One.
خشم بر شاهان شه و ما را غلام ** خشم را هم بسته‌‌ام زیر لگام
Anger is king over kings, and to me it is a slave: even anger I have bound under the bridle.
تیغ حلمم گردن خشمم زده ست ** خشم حق بر من چو رحمت آمده ست3800
The sword of my forbearance hath smitten the neck of my anger; the anger of God hath come on me like mercy.
غرق نورم گر چه سقفم شد خراب ** روضه گشتم گر چه هستم بو تراب
I am plunged in light although my roof is ruined; I have become a garden although I am (styled) Bú Turáb (the father of dust).
چون در آمد علتی اندر غزا ** تیغ را دیدم نهان کردن سزا
Since a motive (other than God) entered (my heart) in the (holy) war, I deemed it right to sheathe my sword,
تا احب لله آید نام من ** تا که ابغض لله آید کام من
That my name may be he loves for God's sake, that my desire may be he hates for God's sake,
تا که اعطا لله آید جود من ** تا که امسک لله آید بود من
That my generosity may be he gives for God's sake, that my being may be he withholds for God's sake.
بخل من لله عطا لله و بس ** جمله لله‌‌ام نیم من آن کس3805
My stinginess is for God's sake, my bounty is for God's sake alone: I belong entirely to God, I do not belong to any one (else);
و آن چه لله می‌‌کنم تقلید نیست ** نیست تخییل و گمان جز دید نیست
And that which I am doing for God's sake is not (done in) conformity, it is not fancy and opinion, it is naught but intuition.
ز اجتهاد و از تحری رسته‌‌ام ** آستین بر دامن حق بسته‌‌ام
I have been freed from effort and search, I have tied my sleeve to the skirt of God.
گر همی‌‌پرم همی‌‌بینم مطار ** ور همی‌‌گردم همی‌‌بینم مدار
If I am flying, I behold the place to which I soar; and if I am circling, I behold the axis on which I revolve;
ور کشم باری بدانم تا کجا ** ماهم و خورشید پیشم پیشوا
And if I am dragging a burden, I know whither: I am the moon, and the Sun is in front of me as the guide.”
بیش از این با خلق گفتن روی نیست ** بحر را گنجایی اندر جوی نیست3810
There is no means (possibility) of communicating more than this to the people: in the river there is no room for the Sea.
پست می‌‌گویم به اندازه‌‌ی عقول ** عیب نبود این بود کار رسول
I speak low according to the measure of (their) understandings: ’tis no fault, this is the practice of the Prophet.
از غرض حرم گواهی حر شنو ** که گواهی بندگان نه ارزد دو جو
“I am free from self-interest: hear the testimony of a freeman, for the testimony of slaves is not worth two barleycorns.”
در شریعت مر گواهی بنده را ** نیست قدری وقت دعوی و قضا
In the religious law the testimony of a slave has no value at the time of litigation and judgement.
گر هزاران بنده باشندت گواه ** بر نسنجد شرع ایشان را به کاه
(Even) if thousands of slaves bear witness on thy behalf, the law does not assign to them the weight of a straw.
بنده‌‌ی شهوت بتر نزدیک حق ** از غلام و بندگان مسترق3815
In God's sight the slave of lust is worse than menials and slaves brought into servitude,
کاین به یک لفظی شود از خواجه حر ** و آن زید شیرین و میرد سخت مر
For the latter becomes free at a single word from his master, while the former lives sweet but dies exceedingly bitter.
بنده‌‌ی شهوت ندارد خود خلاص ** جز به فضل ایزد و انعام خاص
The slave of lust hath no (means of) release at all except through the grace of God and His special favour.
در چهی افتاد کان را غور نیست ** و آن گناه اوست جبر و جور نیست
He has fallen into a pit that has no bottom, and that is his (own) sin: it is not (Divine) compulsion and injustice.
در چهی انداخت او خود را که من ** در خور قعرش نمی‌‌یابم رسن
He has cast himself into such a pit that I find no rope capable of (reaching) its bottom.