Is fire from the sun raining upon it, it has laid its face (low) before his fire;
ور همی طوفان کند باران برو ** شهرها را می‌کند ویران برو
And if the rain is making a flood upon it and devastating the cities upon it,
او شده تسلیم او ایوب‌وار ** که اسیرم هرچه می‌خواهی ببار
It (the earth) has become resigned to it (Heaven), like Job, saying, “I am captive: bring (on me) whatever thou wilt.”
ای که جزو این زمینی سر مکش ** چونک بینی حکم یزدان در مکش
O thou who art a part of this earth, do not lift up thy head (in rebellion); when thou seest the decree of God, do not withdraw (from it disobediently).
چون خلقناکم شنودی من تراب ** خاک باشی جست از تو رو متاب
Since thou hast heard “We created thee of dust,” (know that) He (God) hath required thee to be (humble and submissive as) dust: do not avert thy face (from Him).
بین که اندر خاک تخمی کاشتم ** کرد خاکی و منش افراشتم455
(God saith), “Mark how I have sown a seed in the earth: thou art dust of the earth, and I have raised it aloft.
حمله‌ی دیگر تو خاکی پیشه گیر ** تا کنم بر جمله میرانت امیر
Do thou once more adopt the practice of earthiness (self-abasement), that I may make thee prince over all princes.”
آب از بالا به پستی در رود ** آنگه از پستی به بالا بر رود
Water goes from above to below; then from below it goes up above.
گندم از بالا بزیر خاک شد ** بعد از آن او خوشه و چالاک شد
The wheat went beneath the earth from above; afterwards it became ears of corn and sprang up quickly.
دانه‌ی هر میوه آمد در زمین ** بعد از آن سرها بر آورد از دفین
The seed of every fruit entered into the earth; afterwards it raised up heads (shoots) from the buried (root).
اصل نعمتها ز گردون تا بخاک ** زیر آمد شد غذای جان پاک460
The source of (all) blessings descended from Heaven to the earth and became the nutriment of the pure (vital) spirit.
از تواضع چون ز گردون شد بزیر ** گشت جزو آدمی حی دلیر
Forasmuch as it came down from Heaven on account of humility, it became part of the living and valiant man.
پس صفات آدمی شد آن جماد ** بر فراز عرش پران گشت شاد
Hence that inanimate matter (rain and sunlight) was turned into human qualities and soared joyously above the empyrean,
کز جهان زنده ز اول آمدیم ** باز از پستی سوی بالا شدیم
Saying, “We came at first from the living world, and have (now) gone back from below to above.”
جمله اجزا در تحرک در سکون ** ناطقان که انا الیه راجعون
All particles (of phenomenal being), (whether) in movement (or) at rest, are speakers (and declare): “Verily, to Him we are returning.”
ذکر و تسبیحات اجزای نهان ** غلغلی افکند اندر آسمان465
The praises and glorifications of the hidden particles have filled Heaven with an uproar.
چون قضا آهنگ نارنجات کرد ** روستایی شهریی را مات کرد
When the Decree (of God) set out to (use) enchantments, the countryman checkmated a townsman.
با هزاران حزم خواجه مات شد ** زان سفر در معرض آفات شد
Notwithstanding thousands of (good) resolutions, the Khwája was checkmated, and from that journey (which he undertook) he fell into the midst of calamities.
اعتمادش بر ثبات خویش بود ** گرچه که بد نیم سیلش در ربود
His reliance was upon his own firmness, (but) though he was (as) a mountain, a half-flood swept him away.
چون قضا بیرون کند از چرخ سر ** عاقلان گردند جمله کور و کر
When the Decree puts forth its head from Heaven, all the intelligent become blind and deaf;
ماهیان افتند از دریا برون ** دام گیرد مرغ پران را زبون470
Fishes are cast out of the sea; the snare catches miserably the flying bird.
تا پری و دیو در شیشه شود ** بلک هاروتی به بابل در رود
Even genie and demon go into the bottle; nay, a Hárút goes into (the pit of) Babylon.
جز کسی کاندر قضا اندر گریخت ** خون او را هیچ تربیعی نریخت
(All are lost) except that one who has taken refuge with the Decree: his blood no (astrological) quadrature (ever) shed.
غیر آن که در گریزی در قضا ** هیچ حیله ندهدت از وی رها
Except that you take refuge with the Decree, no contrivance will give you release from it.
قصه‌ی اهل ضروان و حیلت کردن ایشان تا بی زحمت درویشان باغها را قطاف کنند
The Story of the people of Zarwán and how they contrived that they should pick the fruit in their orchards without being troubled by the poor.
قصه‌ی اصحاب ضروان خوانده‌ای ** پس چرا در حیله‌جویی مانده‌ای
You have read the story of the people of Zarwán: then why have you persisted in seeking expedients?
حیله می‌کردند کزدم‌نیش چند ** که برند از روزی درویش چند475
Several (noxious) men who stung like scorpions were contriving that they might cut off part of the daily bread of some poor folk.
شب همه شب می‌سگالیدند مکر ** روی در رو کرده چندین عمرو و بکر
During the night, the whole night, they were devising a plot; many a ‘Amr and Bakr had put their faces together.
خفیه می‌گفتند سرها آن بدان ** تا نباید که خدا در یابد آن
Those wicked men were speaking their inmost thoughts in secret, lest God should discover it.
با گل انداینده اسگالید گل ** دست کاری می‌کند پنهان ز دل
Did the clay devise (evil) against the Plasterer? Is the hand doing any work that is hidden from the heart?
گفت الا یعلم هواک من خلق ** ان فی نجواک صدقا ام ملق
He (God) hath said, “Doth not He who created (thee) know thy desire, (doth not He know) whether in thy secret conversation there is sincerity or cajolery?”
گفت یغفل عن ظعین قد غدا ** من یعاین این مثواه غدا480
He hath said, "Shall He be forgetful of a traveller who has set out at morn, One who sees plainly where shall be his lodging to-morrow?"
اینما قد هبطا او صعدا ** قد تولاه و احصی عددا
Wheresoever he has descended or mounted, He hath taken charge of it and reckoned (it) up by number.
گوش را اکنون ز غفلت پاک کن ** استماع هجر آن غمناک کن
Now purge your ear of forgetfulness and listen to the separation (forlorn plight) of the sorrowful one.
آن زکاتی دان که غمگین را دهی ** گوش را چون پیش دستانش نهی
Know that when you set your ear to his tale, that is the alms which you give to the sad;
بشنوی غمهای رنجوران دل ** فاقه‌ی جان شریف از آب و گل
(For) you will hear the sorrows of the heart-sick—the starvation of the noble spirit by the water and clay (of the body).
خانه‌ی پر دود دارد پر فنی ** مر ورا بگشا ز اصغا روزنی485
(Though it is) one filled with knowledge, it hath a house filled with smoke: open a window for it by listening.
گوش تو او را چو راه دم شود ** دود تلخ از خانه‌ی او کم شود
When your ear becomes a way of breath (relief) for it, the bitter smoke will decrease (and disappear) from its house.
غمگساری کن تو با ما ای روی ** گر به سوی رب اعلی می‌روی
Show sympathy with us, O well-watered (prosperous) one, if you are faring to wards the most high Lord.
این تردد حبس و زندانی بود ** که بنگذارد که جان سویی رود
This vacillation is a prison and gaol that will not let the soul go in any direction.
این بدین سو آن بدان سو می‌کشد ** هر یکی گویا منم راه رشد
This (motive) draws (you) in one direction, and that (motive) in another, each (motive) saying, “I am the right way.”
این تردد عقبه‌ی راه حقست ** ای خنک آن را که پایش مطلقست490
This vacillation is a precipice on the Way to God: oh, blest is he whose feet are loosed (from its bonds).
بی‌تردد می‌رود در راه راست ** ره نمی‌دانی بجو گامش کجاست
He fares on the right way without vacillation: (if) you do not know the way, seek (to find) where his footprints are.
گام آهو را بگیر و رو معاف ** تا رسی از گام آهو تا بناف
Cleave to the footprints of the deer and advance safely, that from the deer's footprints you may attain to the musk-gland.
زین روش بر اوج انور می‌روی ** ای برادر گر بر آذر می‌روی
By means of this wayfaring you will ascend to the most luminous zenith, O brother, if you will walk on the fire (of tribulation).