چون بدید آن عالم الاسرار را ** بر دو پا استاد استغفار را

چون بدید آن عالم الاسرار را ** بر دو پا استاد استغفار را 325

When he beheld that Knower of secrets, he stood up on his feet to ask forgiveness.

بر سر خاکستر انده نشست ** از بهانه شاخ تا شاخی نجست

He seated himself on the ashes of contrition: he did not jump from one branch of idle pleading to another

ربنا انا ظلمنا گفت و بس ** چونک جانداران بدید از پیش و پس

He said only, ‘O Lord, verily we have done wrong,’ when he saw the (angelic) life-guards in front and behind.

دید جانداران پنهان هم‌چو جان ** دورباش هر یکی تا آسمان

He saw the life-guards who are invisible, as the spirit is—each one’s mace (reaching) to the sky—-

که هلا پیش سلیمان مور باش ** تا بنشکافد ترا این دورباش

Saying, ‘Hola! be (as) the ant before Solomon, lest this mace cleave thee asunder.

جز مقام راستی یک دم مه‌ایست ** هیچ لالا مرد را چون چشم نیست 330

Do not for one moment stand (anywhere) but in the place of truth: a man hath no guardian like the (seeing) eye.

کور اگر از پند پالوده شود ** هر دمی او باز آلوده شود

(Even) if the blind man be purified by admonition, he continually becomes polluted again.

آدما تو نیستی کور از نظر ** لیک اذا جاء القضا عمی البصر

O Adam, thou art not blind of vision, but when the Divine destiny comes, the sight becomes blind.’”

عمرها باید به نادر گاه‌گاه ** تا که بینا از قضا افتد به چاه

Lifetimes are needed—(so) rarely and occasionally (does it happen)—for the seeing man to fall by destiny into the pit.

کور را خود این قضا همراه اوست ** که مرورا اوفتادن طبع و خوست

As regards the blind man, this destiny in sooth is his companion on the way; for ‘tis his nature and disposition to fall.

در حدث افتد نداند بوی چیست ** از منست این بوی یا ز آلودگیست 335

He falls into the filth and does not know what the smell is; (he asks himself), “Is this smell from me or from (my) being polluted?”

ور کسی بر وی کند مشکی نثار ** هم ز خود داند نه از احسان یار

And likewise, if any one sprinkle some musk over him, he thinks it (comes) from himself and not from the kindness of his friend.

پس دو چشم روشن ای صاحب‌نظر ** مر ترا صد مادرست و صد پدر

Therefore to you, O man of vision, two clear eyes are (as) a hundred mothers and a hundred fathers;

خاصه چشم دل آن هفتاد توست ** وین دو چشم حس خوشه‌چین اوست

Especially the eye of the heart (the spiritual eye), which is seventy-fold and of which these two sensible eyes are (only) the gleaners.

ای دریغا ره‌زنان بنشسته‌اند ** صد گره زیر زبانم بسته‌اند

Oh, alas, the highwaymen are seated (and lying in wait for me): they have tied a hundred knots beneath my tongue.

پای‌بسته چون رود خوش راهوار ** بس گران بندیست این معذور دار 340

How should the smooth-paced horse move well, when his leg is tied? This is a very heavy chain: hold me excused!

این سخن اشکسته می‌آید دلا ** کین سخن درست غیرت آسیا

These words (of mine) are coming (forth) brokenly, O heart; for these words are pearls, and (the Divine) jealousy is the mill (which breaks them);

در اگر چه خرد و اشکسته شود ** توتیای دیده‌ی خسته شود

(But), though the pearls be broken into small fragments, they become tutty (collyrium) for the sore eye (of the spirit).

ای در از اشکست خود بر سر مزن ** کز شکستن روشنی خواهی شدن

O pearl, do not beat thy head (in grief) at thy being broken, for through being broken thou wilt become (radiant) light.

همچنین اشکسته بسته گفتنیست ** حق کند آخر درستش کو غنیست

It (the word) has to be uttered thus brokenly and in bandages: God, who is Self-sufficient, will make it whole at last.

گندم ار بشکست و از هم در سکست ** بر دکان آمد که نک نان درست 345

If wheat is broken and torn asunder (in the mill), it appears in the (baker’s) shop, saying, “Look! a perfect loaf!”

تو هم ای عاشق چو جرمت گشت فاش ** آب و روغن ترک کن اشکسته باش

“Thou too, O lover, since thy crime has become manifest, abandon water and oil (specious varnish) and be broken (contrite).

آنک فرزندان خاص آدم‌اند ** نفحه‌ی انا ظلمنا می‌دمند

Those who are the elect children of Adam sigh forth (the confession), ‘verily we have done wrong.’

حاجت خود عرضه کن حجت مگو ** هم‌چو ابلیس لعین سخت‌رو

Submit thy petition, do not argue like the accursed hard- faced (impudent) Iblis.

سخت‌رویی گر ورا شد عیب‌پوش ** در ستیز و سخت‌رویی رو بکوش

If impudence concealed his fault, go, exert thyself in (showing) obstinacy and impudence!

آن ابوجهل از پیمبر معجزی ** خواست هم‌چون کینه‌ور ترکی غزی 350

Abu Jahl, like a vindictive Ghuzz Turcoman, demanded a miracle from the Prophet;

لیک آن صدیق حق معجز نخواست ** گفت این رو خود نگوید جز که راست

But that Siddiq of God (Abu Bakr) did not crave a miracle: he said, ‘Verily, this face speaks naught but truth.’

کی رسد هم‌چون توی را کز منی ** امتحان هم‌چو من یاری کنی

How should it beseem one like thee, from egoism, to make trial of a beloved like me?”

گفتن آن جهود علی را کرم الله وجهه کی اگر اعتماد داری بر حافظی حق از سر این کوشک خود را در انداز و جواب گفتن امیرالمومنین او را

How the Jew said to ‘Alí, may God honour his person, "If thou hast confidence in God's protection, cast thyself down from the top of this kiosk"; and how the Prince of the Faithful answered him.

مرتضی را گفت روزی یک عنود ** کو ز تعظیم خدا آگه نبود

One day a contumacious man, who was ignorant of the reverence due to God, said to Murtazá (‘Alí),

بر سر بامی و قصری بس بلند ** حفظ حق را واقفی ای هوشمند

On the top of an exceedingly high terrace or pavilion, “Art thou conscious of God's protection, O intelligent man?”

گفت آری او حفیظست و غنی ** هستی ما را ز طفلی و منی 355

“Yes,” he replied; “He is the Protector and the Self-sufficient for (preserving) my existence from (the time of) infancy and conception.”

گفت خود را اندر افکن هین ز بام ** اعتمادی کن بحفظ حق تمام

He (the Jew) said, “Come, cast thyself down from the roof, put an entire confidence in the protection of God,

تا یقین گرددمرا ایقان تو ** و اعتقاد خوب با برهان تو

So that thy sure faith and thy goodly proven conviction may become evident to me.”

پس امیرش گفت خامش کن برو ** تا نگردد جانت زین جرات گرو

Then the Prince said to him, “Be silent, go, lest for this boldness thy soul be pawned (given over to perdition).”

کی رسد مر بنده را که با خدا ** آزمایش پیش آرد ز ابتلا

How is it right for a servant (of God) to venture on an experiment with God by making trial (of Him)?

بنده را کی زهره باشد کز فضول ** امتحان حق کند ای گیج گول 360

How should a servant (of God) have the stomach vaingloriously to put Him to the test, O mad fool?

آن خدا را می‌رسد کو امتحان ** پیش آرد هر دمی با بندگان

To God (alone) belongs that (right), who brings forward a test for His servants at every moment,

تا به ما ما را نماید آشکار ** که چه داریم از عقیده در سرار

In order that He may show us plainly to ourselves (and reveal) what beliefs we hold in secret.

هیچ آدم گفت حق را که ترا ** امتحان کردم درین جرم و خطا

Did Adam ever say to God, “I made trial of Thee in (committing) this sin and trespass,

تا ببینم غایت حلمت شها ** اه کرا باشد مجال این کرا

That I might see the utmost limit of Thy clemency, O King?” Ah, who would be capable of (seeing) this, who?

عقل تو از بس که آمد خیره‌سر ** هست عذرت از گناه تو بتر 365

Forasmuch as your understanding is confused, your excuse is worse than your crime.

آنک او افراشت سقف آسمان ** تو چه دانی کردن او را امتحان

How can you make trial of Him who raised aloft the vault of heaven?

ای ندانسته تو شر و خیر را ** امتحان خود را کن آنگه غیر را

O you that have not known good and evil, (first) make trial of yourself, and then of others.

امتحان خود چو کردی ای فلان ** فارغ آیی ز امتحان دیگران

When you have made trial of yourself, O such-and-such, you will be unconcerned with making trial of others.

چون بدانستی که شکردانه‌ای ** پس بدانی کاهل شکرخانه‌ای

When you have come to know that you are a grain of sugar, then you will know that you belong to the sugar-house.

پس بدان بی‌امتحانی که اله ** شکری نفرستدت ناجایگاه 370

Know, then, without making any trial, that (if) you are sugar, God will not send you to the wrong place.

این بدان بی‌امتحان از علم شاه ** چون سری نفرستدت در پایگاه

Without making trial, know this of the King's (God's) knowledge: when you are a (spiritual) chief, He will not send you (down) to the vestibule.

هیچ عاقل افکند در ثمین ** در میان مستراحی پر چمین

Does any intelligent man let a precious pearl fall into the midst of a privy full of ordure?

زانک گندم را حکیم آگهی ** هیچ نفرستد به انبار کهی

Inasmuch as a sagacious and attentive man will nowise send wheat to a straw-barn,

شیخ را که پیشوا و رهبرست ** گر مریدی امتحان کرد او خرست

If a novice has made trial of the Shaykh who is the (spiritual) leader and guide, he is an ass.