گفت موسی من ندارم آن دهان ** گفت ما را از دهان غیر خوان
Moses said, “I have not such a mouth.” God said, “Call unto Me by the mouth of others.”
از دهان غیر کی کردی گناه ** از دهان غیر بر خوان کای اله
When didst thou sin by the mouth of others? Invoke (God) by the mouth of others, crying, “O God!”
آنچنان کن که دهانها مر ترا ** در شب و در روزها آرد دعا
Act in such wise that (their) mouths may pray for thee in the nights and days.
از دهانی که نکردستی گناه ** و آن دهان غیر باشد عذر خواه
Ask pardon by a mouth with which thou hast committed no sin—and that will be the mouth of others—
یا دهان خویشتن را پاک کن ** روح خود را چابک و چالاک کن185
Or (else) make thine own mouth pure, make thy spirit alert and nimble.
ذکر حق پاکست چون پاکی رسید ** رخت بر بندد برون آید پلید
Praise of God is pure: when purity has come, defilement packs and goes out.
می‌گریزد ضدها از ضدها ** شب گریزد چون بر افروزد ضیا
Contraries flee from contraries: night flees when the light (of dawn) shines forth.
چون در آید نام پاک اندر دهان ** نه پلیدی ماند و نه اندهان
When the pure (holy) Name comes into the mouth, neither impurity remains nor (any) sorrows.
بیان آنک الله گفتن نیازمند عین لبیک گفتن حق است
Showing that the supplicant's invocation of God is essentially the same thing as God's response to him.
آن یکی الله می‌گفتی شبی ** تا که شیرین می‌شد از ذکرش لبی
One night a certain man was crying “Allah!” till his lips were growing sweet with praise of Him.
گفت شیطان آخر ای بسیارگو ** این همه الله را لبیک کو190
The Devil said, “Prithee, O garrulous one, where is the (response) ‘Here am I’ to all this ‘Allah’?
می‌نیاید یک جواب از پیش تخت ** چند الله می‌زنی با روی سخت
Not a single response is coming from the Throne: how long will you cry ‘Allah’ with grim face?”
او شکسته‌دل شد و بنهاد سر ** دید در خواب او خضر را در خضر
He became broken-hearted and laid down his head (to sleep): in a dream he saw Khadir amidst the verdure.
گفت هین از ذکر چون وا مانده‌ای ** چون پشیمانی از آن کش خوانده‌ای
He (Khadir) said, “Hark, you have held back from praising God: how is it that you repent of having called unto Him?”
گفت لبیکم نمی‌آید جواب ** زان همی‌ترسم که باشم رد باب
He said, “No ‘Here am I’ is coming to me in response, hence I fear that I may be (a reprobate who is) driven away from the Door.”
گفت آن الله تو لبیک ماست ** و آن نیاز و درد و سوزت پیک ماست195
He (Khadir) said, “(God saith), That ‘Allah’ of thine is My ‘Here am I,’ and that supplication and grief and ardour of thine is My messenger (to thee).
حیله‌ها و چاره‌جوییهای تو ** جذب ما بود و گشاد این پای تو
Thy shifts and attempts to find a means (of gaining access to Me) were (in reality) My drawing (thee towards Me), and released thy feet (from the bonds of worldliness).
ترس و عشق تو کمند لطف ماست ** زیر هر یا رب تو لبیکهاست
Thy fear and love are the noose to catch My favour: beneath every ‘O Lord’ (of thine) is many a ‘Here am I’ (from Me).”
جان جاهل زین دعا جز دور نیست ** زانک یا رب گفتنش دستور نیست
Far from this prayer is the soul of the fool, because to him it is not permitted to cry “O Lord.”
بر دهان و بر دلش قفلست و بند ** تا ننالد با خدا وقت گزند
On his mouth and heart are lock and bolt, to the end that he may not moan unto God in the hour of bale.
داد مر فرعون را صد ملک و مال ** تا بکرد او دعوی عز و جلال200
He (God) gave to Pharaoh hundredfold possessions and riches, so that he claimed (Divine) might and majesty.
در همه عمرش ندید او درد سر ** تا ننالد سوی حق آن بدگهر
In his whole life that man of evil nature felt no (spiritual) headache, lest he should moan unto God.
داد او را جمله ملک این جهان ** حق ندادش درد و رنج و اندهان
God gave him all the empire of this world, (but) He did not give him grief and pain and sorrows.
درد آمد بهتر از ملک جهان ** تا بخوانی مر خدا را در نهان
Grief is better than the empire of the world, so that you may call unto God in secret.
خواندن بی درد از افسردگیست ** خواندن با درد از دل‌بردگیست
The call of the griefless is from a frozen heart, the call of the grieving one is from rapture:
آن کشیدن زیر لب آواز را ** یاد کردن مبدا و آغاز را205
(’Tis) to withdraw the voice under the lips, to bear in mind (one's) origin and beginning;
آن شده آواز صافی و حزین ** ای خدا وی مستغاث و ای معین
(’Tis) the voice become pure and sad, (crying) “O God!” and “O Thou whose help is besought!” and “O Helper!”
ناله‌ی سگ در رهش بی جذبه نیست ** زانک هر راغب اسیر ره‌زنیست
(Even) the moan of a dog for His sake is not void of (Divine) attraction, because every one who desires (Him) is a brigand's captive—
چون سگ کهفی که از مردار رست ** بر سر خوان شهنشاهان نشست
As (for example) the dog of the Cave, which was freed from (eating) carrion and sat at the table of the (spiritual) emperors:
تا قیامت می‌خورد او پیش غار ** آب رحمت عارفانه بی تغار
Until the Resurrection, before the Cave it is drinking in gnostic wise without (any) pot the water of (Divine) mercy.
ای بسا سگ‌پوست کو را نام نیست ** لیک اندر پرده بی آن جام نیست210
Oh, there is many a one in a dog's skin, who hath no name (and fame), yet is not without that cup (of Divine knowledge) in secret.
جان بده از بهر این جام ای پسر ** بی جهاد و صبر کی باشد ظفر
Give thy life for this cup, O son: how may victory be (won) without (spiritual) warfare and patience?
صبر کردن بهر این نبود حرج ** صبر کن کالصبر مفتاح الفرج
To show patience for the sake of this is no hardship: show patience, for patience is the key to joy.
زین کمین بی صبر و حزمی کس نرست ** حزم را خود صبر آمد پا و دست
From this ambush none escaped without some patience and prudence: to prudence, indeed, patience is the foot and hand.
حزم کن از خورد کین زهرین گیاست ** حزم کردن زور و نور انبیاست
Exercise prudence in eating (and drinking), for this (food and drink) is poisonous herbage: to exercise prudence is the strength and light of the prophets.
کاه باشد کو به هر بادی جهد ** کوه کی مر باد را وزنی نهد215
He that jumps at every breath of wind is (like) straw, (but) how should the mountain attach any weight to the wind?
هر طرف غولی همی‌خواند ترا ** کای برادر راه خواهی هین بیا
On every side a ghoul is calling you—“Hark, O brother, (if) you wish (to find) the way, come (hither).
ره نمایم همرهت باشم رفیق ** من قلاووزم درین راه دقیق
I will show (you) the way, I will be your kind fellow-traveller, I am the guide (for you) on this intricate path.”
نه قلاوزست و نه ره داند او ** یوسفا کم رو سوی آن گرگ‌خو
She (the ghoul) is not the guide, and she does not know the way. O Joseph, do not go towards that wolfish one!
حزم این باشد که نفریبد ترا ** چرب و نوش و دامهای این سرا
Prudence is this, that you be not beguiled by the fat things and sweets and snares of the World;
که نه چربش دارد و نه نوش او ** سحر خواند می‌دمد در گوش او220
For she hath neither fat nor sweet: she chants spells of magic and breathes (them) into your ear,
که بیا مهمان ما ای روشنی ** خانه آن تست و تو آن منی
Saying, “Come in as my guest, O light (of my eyes): the house is yours, and you are mine.”
حزم آن باشد که گویی تخمه‌ام ** یا سقیمم خسته‌ی این دخمه‌ام
Prudence is this, that you say (to her), “I have indigestion” or “I am ill, I am a sick man in this charnel-house”;
یا سرم دردست درد سر ببر ** یا مرا خواندست آن خالو پسر
Or “My head aches: take away my headache,” or “the son of my maternal uncle has invited me”—
زانک یک نوشت دهد با نیشها ** که بکارد در تو نوشش ریشها
For she will give you one (draught of) honey (mixed) with (venomous) stings, so that her honey will plant in you (many) sores.
زر اگر پنجاه اگر شصتت دهد ** ماهیا او گوشت در شستت دهد225
Whether she give you fifty or sixty (pieces of) gold, she gives you, O fish, (nothing but) flesh on a hook.
گر دهد خود کی دهد آن پر حیل ** جوز پوسیدست گفتار دغل
If she give, when does that deceitful one really give (aught)? The words of the swindler are (like) rotten walnuts.
ژغژغ آن عقل و مغزت را برد ** صد هزاران عقل را یک نشمرد
Their rattling robs you of understanding and brain and does not reckon myriads of understandings (even) as one.
یار تو خرجین تست و کیسه‌ات ** گر تو رامینی مجو جز ویسه‌ات
(In travelling) your bag and your purse are your friend, (do not care for anything else): if you are Rámín, seek none but your Wísa.
ویسه و معشوق تو هم ذات تست ** وین برونیها همه آفات تست
’Tis your essential self that is your Wísa and beloved, and all these external things are banes to you.
حزم آن باشد که چون دعوت کنند ** تو نگویی مست و خواهان منند230
Prudence is this, that when they (worldlings) invite you, you should not say, “They are enamoured and fond of me.”