زاده‌ی دنیا چو دنیا بی‌وفاست ** گرچه رو آرد به تو آن رو قفاست1650
The son of the world (the worldling) is faithless like the world: though he turn the face towards thee, that face is (really) the nape (back).
اهل آن عالم چو آن عالم ز بر ** تا ابد در عهد و پیمان مستمر
The people of that (other) world, like that world, on account of (their) probity continue for ever in (observance of their) covenant and promise.
خود دو پیغمبر به هم کی ضد شدند ** معجزات از همدگر کی بستدند
When, in sooth, did two prophets oppose each other? When did they wrest (their) evidential miracles (spiritual powers and privileges) from one another?
کی شود پژمرده میوه‌ی آن جهان ** شادی عقلی نگردد اندهان
How should the fruit of that world become stale? Intellectual joy does not turn into sorrows.
نفس بی‌عهدست زان رو کشتنیست ** او دنی و قبله‌گاه او دنیست
The fleshly soul is unplighted (bound by no covenant); for that reason it ought to be killed: it is base, and base is the spot to which its desires are directed.
نفسها را لایقست این انجمن ** مرده را درخور بود گور و کفن1655
This assembly (the world) is well-adapted for fleshly souls: the grave and shroud are suitable to the dead.
نفس اگر چه زیرکست و خرده‌دان ** قبله‌اش دنیاست او را مرده دان
Although the fleshly soul is sagacious and acute, its qibla (objective) is this world, (therefore) regard it as dead.
آب وحی حق بدین مرده رسید ** شد ز خاک مرده‌ای زنده پدید
(But when) the water of God's inspiration has reached this dead (soul), the living (soul) comes into view (rises) from the tomb of a corpse.
تا نیاید وحش تو غره مباش ** تو بدان گلگونه‌ی طال بقاش
Until inspiration comes, do not thou (meanwhile) be duped by that rouge (vanity) of “May his life be long!”
بانگ و صیتی جو که آن خامل نشد ** تاب خورشیدی که آن آفل نشد
Seek the applause and renown that does not die away, the splendour of the sun that does not sink.
آن هنرهای دقیق و قال و قیل ** قوم فرعون‌اند اجل چون آب نیل1660
Those abstruse sciences and disputations are (like) the people of Pharaoh: Death is like the water of the Nile.
رونق و طاق و طرنب و سحرشان ** گرچه خلقان را کشد گردن کشان
Although their brilliance and pomp and show and enchantment drag the people along by the scruff of the neck,
سحرهای ساحران دان جمله را ** مرگ چوبی دان که آن گشت اژدها
Know that all (that) is (like) the enchantments of the magicians; know that Death is (like) the rod (of Moses) which became a dragon.
جادویها را همه یک لقمه کرد ** یک جهان پر شب بد آن را صبح خورد
It made one mouthful of all (their) sorceries. There was a world filled with night: the dawn devoured it.
نور از آن خوردن نشد افزون و بیش ** بل همان سانست کو بودست پیش
The light is not made greater and more by that (act of) devouring; nay, it is just the same as it has (always) been before.
در اثر افزون شد و در ذات نی ** ذات را افزونی و آفات نی1665
It is increased in respect of the effect (which it has produced), but not in respect of its essence: the essence hath (suffers) no increase or diminution.
حق ز ایجاد جهان افزون نشد ** آنچ اول آن نبود اکنون نشد
God was not increased by (His) bringing the world into existence: that which He was not formerly He has not become now;
لیک افزون گشت اثر ز ایجاد خلق ** در میان این دو افزونیست فرق
But the effect (phenomenal being) was increased by (His) bringing created things into existence: there is (a great) difference between these two increases.
هست افزونی اثر اظهار او ** تا پدید آید صفات و کار او
The increase of the effect is His manifestation, in order that His attributes and action may be made visible.
هست افزونی هر ذاتی دلیل ** کو بود حادث به علتها علیل
The increase of any (so-called) essence is a proof that it (the essence) is originated and subject to causes.
تفسیر اوجس فی نفسه خیفة موسی قلنا لا تخف انک انت الا علی
Commentary on "Moses conceived a fear in his heart: We said, ‘Fear not, verily thou wilt be the superior.’"
گفت موسی سحر هم حیران‌کنیست ** چون کنم کین خلق را تمییز نیست1670
Moses said, “Magic too is a bewildering thing: how shall I act?—for this people have no discernment.”
گفت حق تمییز را پیدا کنم ** عقل بی‌تمییز را بینا کنم
God said, “I will produce discernment, I will make the undiscerning mind able to perceive (the truth).
گرچه چون دریا برآوردند کف ** موسیا تو غالب آیی لا تخف
Howbeit they (the magicians) have raised up foam, like the sea, thou, O Moses, wilt prevail: fear not!”
بود اندر عهده خود سحر افتخار ** چون عصا شد مار آنها گشت عار
Magic was glorious in its own time: when the rod became a dragon, those (magic arts) were disgraced.
هر کسی را دعوی حسن و نمک ** سنگ مرگ آمد نمکها را محک
Every one pretends to excellence and elegance: the stone of Death is the touchstone for (these) elegances.
سحر رفت و معجزه‌ی موسی گذشت ** هر دو را از بام بود افتاد طشت1675
Magic is gone and the miracle of Moses is past: as regards both, the bowl has fallen from the roof of (their) being.
بانگ طشت سحر جز لعنت چه ماند ** بانگ طشت دین به جز رفعت چه ماند
What has the noise of the bowl of magic left behind but execration? What has the noise of the bowl of religion left behind but sublimity?
چون محک پنهان شدست از مرد و زن ** در صف آ ای قلب و اکنون لاف زن
Since the touchstone has become hidden from man and woman, O adulterated coin, come now into line (with the genuine coin) and brag!
وقت لافستت محک چون غایبست ** می‌برندت از عزیزی دست دست
’Tis the time for thee to brag. Since the touchstone is absent, they will pass thee in honour from hand to hand.
قلب می‌گوید ز نخوت هر دمم ** ای زر خالص من از تو کی کمم
The adulterated coin is ever saying to me arrogantly, “O pure gold, how am I inferior to thee?”
The gold says, “Yes, O fellow-servant; but the touchstone is coming: be prepared.”
مرگ تن هدیه‌ست بر اصحاب راز ** زر خالص را چه نقصانست گاز
The death of the body is a (welcome) gift to the adepts of the mystery: what damage is (done by) the scissors to pure gold?
قلب اگر در خویش آخربین بدی ** آن سیه که آخر شد او اول شدی
If the adulterated coin had seen the end in regard to itself, it would have become at first the black (thing) which it became in the end.
چون شدی اول سیه اندر لقا ** دور بودی از نفاق و از شقا
Since (in that case) it would have become black at first, in confrontation (with the genuine coin) it would have been far from duplicity and damnation.
کیمیای فضل را طالب بدی ** عقل او بر زرق او غالب بدی
It would have sought the elixir of (Divine) grace; its reason would have prevailed over its hypocrisy.
چون شکسته‌دل شدی از حال خویش ** جابر اشکستگان دیدی به پیش1685
Since it would have become broken-hearted on account of its (evil) state, it would have seen before it Him who mends them that are broken.
عاقبت را دید و او اشکسته شد ** از شکسته‌بند در دم بسته شد
(When) it saw the end and became broken (contrite), it was at once bandaged by the Bone-setter.
فضل مسها را سوی اکسیر راند ** آن زراندود از کرم محروم ماند
The (Divine) grace impelled the pieces of copper towards the elixir; the gilt (coin) remained deprived of (Divine) bounty.
ای زراندوده مکن دعوی ببین ** که نماند مشتریت اعمی چنین
O gilt one, do not make pretensions: recognise that thy purchaser will not (always) remain so blind.
نور محشر چشمشان بینا کند ** چشم بندی ترا رسوا کند
The light of the place of congregation (at the Last Judgement) will cause their (the purchasers') eyes to see and will expose thy blindfolding (of them).
بنگر آنها را که آخر دیده‌اند ** حسرت جانها و رشک دیده‌اند1690
Look at those who have seen the end: they are the amazement of souls and the envy of the eye.
بنگر آنها را که حالی دیده‌اند ** سر فاسد ز اصل سر ببریده‌اند
Look at those who have seen (only) the present: their inmost self is corrupt; they are radically decapitated (cut off from the Truth).
پیش حالی‌بین که در جهلست و شک ** صبح صادق صبح کاذب هر دو یک
To the seer of the present, who is in ignorance and doubt, both the true dawn and the false dawn are one (and the same).
صبح کاذب صد هزاران کاروان ** داد بر باد هلاکت ای جوان
The false dawn has given a hundred thousand caravans to the wind of destruction, O youth.
نیست نقدی کش غلط‌انداز نیست ** وای آن جان کش محک و گاز نیست
There is no genuine money that has not a deceptive counterfeit: alas for the soul that does not possess the touchstone and scissors!
زجر مدعی از دعوی و امر کردن او را به متابعت
Warning the pretender to shun pretension and enjoining him to follow (the true guide).
بو مسیلم گفت خود من احمدم ** دین احمد را به فن برهم زدم1695
Bú Musaylim said, “I myself am Ahmad (Mohammed): I have cunningly confounded the religion of Ahmad.”
بو مسیلم را بگو کم کن بطر ** غره‌ی اول مشو آخر نگر
Say to Bú Musaylim, “Do not behave with insolence: be not deluded by the beginning, regard the end.
این قلاوزی مکن از حرص جمع ** پس‌روی کن تا رود در پیش شمع
Do not act thus as a guide from (with the motive of) greed for amassing (wealth and power): follow behind, in order that the Candle (the true guide) may go in front (of thee).”
شمع مقصد را نماید هم‌چو ماه ** کین طرف دانه‌ست یا خود دامگاه
The Candle, like the moon, shows (clearly) the (traveller's) destination, and whether in this direction there is the grain (of spiritual welfare) or the place for the snare (of perdition).
گر بخواهی ور نخواهی با چراغ ** دیده گردد نقش باز و نقش زاغ
Whether thou wilt or not, (so long as thou art) with the Lantern the form of falcon and the form of crow become visible (to thee).