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1
575-624

  • موج خاکی وهم و فهم و فکر ماست ** موج آبی محو و سکر است و فناست‌‌ 575
  • The waves of earth are our imagination and understanding and thought; the waves of water are (mystical) self-effacement and intoxication and death (faná).

  • تا در این سکری از آن سکری تو دور ** تا از این مستی از آن جامی تو دور
  • Whilst thou art in this (sensual) intoxication, thou art far from that (mystical) intoxication; whilst thou art drunken with this, thou art blind to that cup.

  • گفت‌‌وگوی ظاهر آمد چون غبار ** مدتی خاموش خو کن هوش دار
  • Outward speech and talk is as dust: do thou for a time make a habit of silence. Take heed!

  • مکرر کردن مریدان که خلوت را بشکن
  • How the disciples repeated their request that he should interrupt his seclusion.

  • جمله گفتند ای حکیم رخنه جو ** این فریب و این جفا با ما مگو
  • They all said: “O sage who seekest a crevice (means of evasion), say not to us this (word of) guile and harshness.

  • چار پا را قدر طاقت بار نه ** بر ضعیفان قدر قوت کار نه‌‌
  • Lay on the beast a burden in proportion to its endurance, lay on the weak a task in proportion to their strength.

  • دانه‌‌ی هر مرغ اندازه‌‌ی وی است ** طعمه‌‌ی هر مرغ انجیری کی است‌‌ 580
  • The bait for every bird is according to its (the bird's) measure (capacity): how should a fig be the food (lure) for every bird?

  • طفل را گر نان دهی بر جای شیر ** طفل مسکین را از آن نان مرده گیر
  • If you give a babe bread instead of milk, take it (for granted) that the poor babe will die of the bread;

  • چون که دندانها بر آرد بعد از آن ** هم بخود گردد دلش جویای نان‌‌
  • (Yet) afterwards, when it grows teeth, that babe will of its own accord its heart will crave bread.

  • مرغ پر نارسته چون پران شود ** لقمه‌‌ی هر گربه‌‌ی دران شود
  • When an unfledged bird begins to fly, it becomes a mouthful for any rapacious cat;

  • چون بر آرد پر بپرد او به خود ** بی‌‌تکلف بی‌‌صفیر نیک و بد
  • (But) when it grows wings, it will fly of itself without trouble and without whistling (prompting), good or bad.

  • دیو را نطق تو خامش می‌‌کند ** گوش ما را گفت تو هش می‌‌کند 585
  • Thy speech makes the Devil silent, thy words make our ears (full of) intelligence.

  • گوش ما هوش است چون گویا تویی ** خشک ما بحر است چون دریا تویی‌‌
  • Our ears are (full of) intelligence when thou art speaking; our dry land is a river when thou art the ocean.

  • با تو ما را خاک بهتر از فلک ** ای سماک از تو منور تا سمک‌‌
  • With thee, earth is better to us than heaven, O thou by whom (the world from) Arcturus to the Fish is illumined!

  • بی‌‌تو ما را بر فلک تاریکی است ** با تو ای ماه این فلک باری کی است‌‌
  • Without thee, darkness is over heaven for us, (but) compared with thee, O Moon, who is this heaven at all?

  • صورت رفعت بود افلاک را ** معنی رفعت روان پاک را
  • The heavens have the form of sublimity, (but) the essence of sublimity belongs to the pure spirit.

  • صورت رفعت برای جسمهاست ** جسمها در پیش معنی اسمهاست‌‌ 590
  • The form of sublimity is for bodies; beside the essence (reality) bodies are (mere) names.”

  • جواب گفتن وزیر که خلوت را نمی‌‌شکنم
  • The refusal of the vizier to interrupt his seclusion.

  • گفت حجتهای خود کوته کنید ** پند را در جان و در دل ره کنید
  • He said: “Cut short your arguments, let my advice make its way into your souls and hearts.

  • گر امینم متهم نبود امین ** گر بگویم آسمان را من زمین‌‌
  • If I am trustworthy, the trustworthy is not doubted, even though I should call heaven earth.

  • گر کمالم با کمال انکار چیست ** ور نیم این زحمت و آزار چیست‌‌
  • If I am (endowed with) perfection, why (this) disbelief in my perfection? and if I am not (perfect), why this molestation and annoyance?

  • من نخواهم شد از این خلوت برون ** ز آن که مشغولم به احوال درون‌‌
  • I will not go forth from this seclusion, because I am occupied with inward experiences.”

  • اعتراض مریدان در خلوت وزیر
  • How the disciples raised objections against the vizier's secluding himself.

  • جمله گفتند ای وزیر انکار نیست ** گفت ما چون گفتن اغیار نیست‌‌ 595
  • They all said: “O vizier, it is not disbelief: our words are not as the words of strangers.

  • اشک دیده‌‌ست از فراق تو دوان ** آه آه است از میان جان روان‌‌
  • The tears of our eyes are running because of our separation from thee; sigh after sigh is going (up) from the midst of our souls.

  • طفل با دایه نه استیزد و لیک ** گرید او گر چه نه بد داند نه نیک‌‌
  • A babe does not contend with its nurse, but it weeps, although it knows neither evil nor good.

  • ما چون چنگیم و تو زخمه می‌‌زنی ** زاری از ما نی تو زاری می‌‌کنی‌‌
  • We are as the harp and thou art striking (it with) the plectrum (playing on it): the lamentation is not from us, it is thou that art making lamentation.

  • ما چو ناییم و نوا در ما ز تست ** ما چو کوهیم و صدا در ما ز تست‌‌
  • We are as the flute, and the music in us is from thee; we are as the mountain, and the echo in us is from thee.

  • ما چو شطرنجیم اندر برد و مات ** برد و مات ما ز تست ای خوش صفات‌‌ 600
  • We are as pieces of chess (engaged) in victory and defeat: our victory and defeat is from thee, O thou whose qualities are comely!

  • ما که باشیم ای تو ما را جان جان ** تا که ما باشیم با تو در میان‌‌
  • Who are we, O thou soul of our souls, that we should remain in being beside thee?

  • ما عدمهاییم و هستیهای ما ** تو وجود مطلقی فانی نما
  • We and our existences are (really) non-existences: thou art the absolute Being which manifests the perishable (causes phenomena to appear).

  • ما همه شیران ولی شیر علم ** حمله‌‌شان از باد باشد دم‌‌به‌‌دم‌‌
  • We all are lions, but lions on a banner: because of the wind they are rushing onward from moment to moment.

  • حمله شان پیدا و ناپیداست باد ** آن که ناپیداست هرگز کم مباد
  • Their onward rush is visible, and the wind is unseen: may that which is unseen never fail!

  • باد ما و بود ما از داد تست ** هستی ما جمله از ایجاد تست‌‌ 605
  • Our wind (that whereby we are moved) and our being are of thy gift; our whole existence is from thy bringing (us) into being.

  • لذت هستی نمودی نیست را ** عاشق خود کرده بودی نیست را
  • Thou didst show the delightfulness of Being unto not-being, (after) thou hadst caused not-being to fall in love with thee.

  • لذت انعام خود را وامگیر ** نقل و باده و جام خود را وامگیر
  • Take not away the delightfulness of thy bounty; take not away thy dessert and wine and wine-cup!

  • ور بگیری کیت جستجو کند ** نقش با نقاش چون نیرو کند
  • And if thou take it away, who will make inquiry of thee? How should the picture strive with the painter?

  • منگر اندر ما، مکن در ما نظر ** اندر اکرام و سخای خود نگر
  • Do not look on us, do not fix thy gaze on us: look on thine own kindness and generosity.

  • ما نبودیم و تقاضامان نبود ** لطف تو ناگفته‌‌ی ما می‌‌شنود 610
  • We were not, and there was no demand on our part, (yet) thy grace was hearkening to our unspoken prayer (and calling us into existence).”

  • نقش باشد پیش نقاش و قلم ** عاجز و بسته چو کودک در شکم‌‌
  • Before the painter and the brush the picture is helpless and bound like a child in the womb.

  • پیش قدرت خلق جمله بارگه ** عاجزان چون پیش سوزن کارگه‌‌
  • Before Omnipotence all the people of the (Divine) court of audience (the world) are as helpless as the (embroiderer's) fabric before the needle.

  • گاه نقشش دیو و گه آدم کند ** گاه نقشش شادی و گه غم کند
  • Now He makes the picture thereon (one of) the Devil, now (of) Adam; now He makes the picture thereon (one of) joy, now (one of) grief.

  • دست نه تا دست جنباند به دفع ** نطق نه تا دم زند در ضر و نفع‌‌
  • There is no power (to any one) that he should move a hand in defence; no (right of) speech, that he should utter a word concerning injury or benefit.

  • تو ز قرآن باز خوان تفسیر بیت ** گفت ایزد ما رميت إذ رمیت‌‌ 615
  • Recite from the Qur’án the interpretation of (i.e. a text which interprets) the (preceding) verse: God said, Thou didst not throw when thou threwest.

  • گر بپرانیم تیر آن نه ز ماست ** ما کمان و تیر اندازش خداست‌‌
  • If we let fly an arrow, that (action) is not from us: we are (only) the bow, and the shooter of the arrow is God.

  • این نه جبر این معنی جباری است ** ذکر جباری برای زاری است‌‌
  • This is not jabr (compulsion); it is the meaning of jabbárí (almightiness): the mention of almightiness is for the sake of (inspiring us with) humility.

  • زاری ما شد دلیل اضطرار ** خجلت ما شد دلیل اختیار
  • Our humility is evidence of necessity, (but) our sense of guilt is evidence of freewill.

  • گر نبودی اختیار این شرم چیست ** وین دریغ و خجلت و آزرم چیست‌‌
  • If there were not freewill, what is this shame? And what is this sorrow and guilty confusion and abashment?

  • زجر استادان و شاگردان چراست ** خاطر از تدبیرها گردان چراست‌‌ 620
  • Why is there chiding between pupils and masters? Why is the mind changing (so as to depart) from plans (already formed)?

  • ور تو گویی غافل است از جبر او ** ماه حق پنهان کند در ابر رو
  • And if you say that he (the assertor of free-will) takes no heed of the (Divine) compulsion, (and that) God's moon (majesty) hides its face (from him) in the cloud (of his own blindness),

  • هست این را خوش جواب ار بشنوی ** بگذری از کفر و در دین بگروی‌‌
  • There is a good answer to this; if you hearken, you will relinquish unbelief and incline towards the (true) religion.

  • حسرت و زاری گه بیماری است ** وقت بیماری همه بیداری است‌‌
  • Remorse and humility occur at the time of illness: the time of illness is wholly wakefulness (of conscience).

  • آن زمان که می‌‌شوی بیمار تو ** می‌‌کنی از جرم استغفار تو
  • At the time when you are becoming ill, you pray God to forgive your trespass;