خمر دفع غصه و اندیشه را ** چشمه کرده از عنب در اجترا 1635
(He hath given) wine to drive away grief and care: He hath made of the grape a fountain to inspire courage.
انگبین داروی تن رنجور را ** چشمه کرده باطن زنبور را
(He hath given) honey as a remedy for the sick body: He hath made the inward part of the bee a fountain (of honey).
آب دادی عام اصل و فرع را ** از برای طهر و بهر کرع را
He gave water universally to high and low for cleanliness and for drinking.
تا ازینها پی بری سوی اصول ** تو برین قانع شدی ای بوالفضول
(The object is) that you may follow the track from these (derivatives) towards the origins; but you are content with this (offshoot), O trifler.
بشنو اکنون ماجرای خاک را ** که چه می‌گوید فسون محراک را
Now hear the story of the Earth and what she is saying to enchant the disturber (of her peace).
پیش اسرافیل‌گشته او عبوس ** می‌کند صد گونه شکل و چاپلوس 1640
With frowning (unsmiling) looks in the presence of Seraphiel, she is practising a hundred sorts of coquetry and blandishment,
که بحق ذات پاک ذوالجلال ** که مدار این قهر را بر من حلال
Saying, “By the truth of the holy essence of the Almighty, (I beseech thee), do not regard this violence to me as lawful!
من ازین تقلیب بویی می‌برم ** بدگمانی می‌دود اندر سرم
I have a presentiment of this change: suspicious thoughts are running in my head.
تو فرشته‌ی رحمتی رحمت نما ** زانک مرغی را نیازارد هما
Thou art the Angel of mercy: show mercy, for the humá will not harm any (common) bird.
ای شفا و رحمت اصحاب درد ** تو همان کن کان دو نیکوکار کرد
O (thou who art) healing and mercy to the sorrowful, do thou the same as those two benefactors did.”
زود اسرافیل باز آمد به شاه ** گفت عذر و ماجرا نزد اله 1645
At once Seraphiel returned to the King: in God's presence he excused himself and told what had passed,
کز برون فرمان بدادی که بگیر ** عکس آن الهام دادی در ضمیر
Saying, “Outwardly (formally) Thou gavest (me) the command to take (the clay), (but) Thou didst inspire my conscience to do the opposite of that.
امر کردی در گرفتن سوی گوش ** نهی کردی از قساوت سوی هوش
The command to take Thou didst address to my ear, the prohibition against hardheartedness Thou didst address to my understanding.
سبق رحمت گشت غالب بر غضب ** ای بدیع افعال و نیکوکار رب
Mercy, being prior, prevailed over wrath, O Lord whose actions are incomparable and whose dealings are gracious.”
فرستادن عزرائیل ملک العزم و الحزم را علیه‌السلام ببر گرفتن حفنه‌ای خاک تا شود جسم آدم چالاک عیله‌السلام و الصلوة
The sending of Azrael, the Angel of firm resolution and strong mind, on whom be peace, to seize a handful of clay in order that the body of Adam, on whom be peace, might be quickened.
گفت یزدان زو عزرائیل را ** که ببین آن خاک پر تخییل را
Straightway God said to Azrael, “Behold the Earth full of vain imagination!
آن ضعیف زال ظالم را بیاب ** مشت خاکی هین بیاور با شتاب 1650
Find that feeble unjust old crone: hark, fetch a handful of clay and make haste!”
رفت عزرائیل سرهنگ قضا ** سوی کره‌ی خاک بهر اقتضا
Azrael, the captain of the (Divine) Decree, went off towards the terrestrial globe for the purpose of requisition.
خاک بر قانون نفیر آغاز کرد ** داد سوگندش بسی سوگند خورد
The Earth, according to rule, began lamenting loudly: she adjured him, she swore many an oath,
کای غلام خاص و ای حمال عرش ** ای مطاع الامر اندر عرش و فرش
Crying, “O favourite youth (page-of-honour), O bearer of the Throne, O thou whose command is obeyed in heaven and earth,
رو به حق رحمت رحمن فرد ** رو به حق آنک با تو لطف کرد
Depart, for the sake of the mercy of the Merciful (God)! Depart, for the sake of Him who hath shown kindness unto thee!
حق شاهی که جز او معبود نیست ** پیش او زاری کس مردود نیست 1655
(Depart), for the sake of that King who alone is worshipped and with whom no one's lamentation is rejected!”
گفت نتوانم بدین افسون که من ** رو بتابم ز آمر سر و علن
He replied, “These conjurations cannot move me to avert my face from (disobey) the Giver of (all) commands secret or manifest.”
گفت آخر امر فرمود او به حلم ** هر دو امرند آن بگیر از راه علم
She said, “After all, He hath commanded forbearance: both (severity and forbearance) are commanded: take (choose) the latter on the ground of knowledge.”
گفت آن تاویل باشد یا قیاس ** در صریح امر کم جو التباس
He replied, “That would be an interpretation or an inference: do not seek to confuse the plain meaning of the command.
فکر خود را گر کنی تاویل به ** که کنی تاویل این نامشتبه
If thou interpret (alter) thine own thought (so as to make it agree with the command), ’tis better than that thou shouldst interpret (pervert) this unequivocal (command).
دل همی‌سوزد مرا بر لابه‌ات ** سینه‌ام پر خون شد از شورابه‌ات 1660
My heart is burning (melting) at thy supplication, my bosom is filled with blood on account of thy salty tears.
نیستم بی‌رحم بل زان هر سه پاک ** رحم بیشستم ز درد دردناک
I am not pitiless; nay, I have greater pity than those three holy ones for the sorrow of the sorrowful.
گر طبانجه می‌زنم من بر یتیم ** ور دهد حلوا به دستش آن حلیم
If I am slapping an orphan, while a mild-natured person may put halwá (sweetmeat) in his hand,
این طبانجه خوشتر از حلوای او ** ور شود غره به حلوا وای او
Those slaps (of mine) are better (for him) than the other's halwá; and if he be beguiled by the halwá, woe to him!
بر نفیر تو جگر می‌سوزدم ** لیک حق لطفی همی‌آموزدم
My heart is burning at thy lamentable cry, but God is teaching me (to know) a (great) kindness—
لطف مخفی در میان قهرها ** در حدث پنهان عقیق بی‌بها 1665
The kindness concealed amidst cruelties, the priceless cornelian hidden in filth.
قهر حق بهتر ز صد حلم منست ** منع کردن جان ز حق جان کندنست
The cruelty done by God is better than a hundred clemencies of mine: to withhold the soul from God is agony to the soul.
بترین قهرش به از حلم دو کون ** نعم رب‌العالمین و نعم عون
His worst cruelty is better than the clemency of both worlds: how excellent is the Lord of created beings and how excellent (His) help!
لطفهای مضمر اندر قهر او ** جان سپردن جان فزاید بهر او
In His cruelty there are secret kindnesses: to surrender the soul for His sake increases (the life of) the soul.
هین رها کن بدگمانی و ضلال ** سر قدم کن چونک فرمودت تعال
Hark, dismiss suspicion and error: make thy head a foot (to hasten towards Him) since He hath bidden thee come.
آن تعال او تعالیها دهد ** مستی و جفت و نهالیها دهد 1670
His ‘Come’ will give (thee) exaltations; it will give (thee) intoxication and (spiritual) brides and couches.
باری آن امر سنی را هیچ هیچ ** من نیارم کرد وهن و پیچ پیچ
In short, never, never can I weaken (the force of) that sublime command and complicate it (by prevarication).”
این همه بشنید آن خاک نژند ** زان گمان بد بدش در گوش بند
The wretched Earth heard all this (counsel), (but) in her ear was a plug arising from that evil suspicion.
باز از نوعی دگر آن خاک پست ** لابه و سجده همی‌کرد او چو مست
Once more in another fashion the lowly Earth made entreaty and prostrated herself, like a drunken man.
گفت نه برخیز نبود زین زیان ** من سر و جان می‌نهم رهن و ضمان
He said, “Nay, arise! There is no loss (to thee) from this (thing), I lay my head and life as a pledge and guarantee.
لابه مندیش و مکن لابه دگر ** جز بدان شاه رحیم دادگر 1675
Do not think of entreating (me), do not make further entreaty except to that merciful and justice-dealing King.
بنده فرمانم نیارم ترک کرد ** امر او کز بحر انگیزید گرد
I am a slave to (His) command, I dare not neglect His command which raised dust from the sea.
جز از آن خلاق گوش و چشم و سر ** نشنوم از جان خود هم خیر و شر
Save from the Creator of ear and eye and head I will hear (accept) neither good nor evil—not even from my own soul.
گوش من از گفت غیر او کرست ** او مرا از جان شیرین جان‌ترست
My ear is deaf to all words but His: He is dearer to me than my sweet soul.
جان ازو آمد نیامد او ز جان ** صدهزاران جان دهم او رایگان
The soul came from Him, not He from the soul: He bestows a hundred thousand souls free of cost.
جان کی باشد کش گزینم بر کریم ** کیک چه بود که بسوزم زو گلیم 1680
Who is the soul that I should prefer her to the Gracious (God)? What is a flea that I should burn the blanket on account of it?
من ندانم خیر الا خیر او ** صم و بکم و عمی من از غیر او
I know no good but His good: I am deaf and dumb and blind to all but Him.
گوش من کرست از زاری‌کنان ** که منم در کف او هم‌چون سنان
My ear is deaf to those who make lamentation, for I am as the spear in His hand.
بیان آنک مخلوقی کر ترا ازو ظلمی رسد به حقیقت او هم‌چون آلتیست عارف آن بود کی بحق رجوع کند نه به آلت و اگر به آلت رجوع کند به ظاهر نه از جهل کند بلک برای مصلحتی چنانک ابایزید قدس الله سره گفت کی چندین سالست کی من با مخلوق سخن نگفته‌ام و از مخلوق سخن نشنیده‌ام ولیکن خلق چنین پندارند کی با ایشان سخن می‌گویم و ازیشان می‌شنوم زیرا ایشان مخاطب اکبر را نمی‌بینند کی ایشان چون صدااند او را نسبت به حال من التفات مستمع عاقل به صدا نباشد چنانک مثل است معروف قال الجدار للوتد لم تشقنی قال الوتد انظر الی من یدقنی
[Explaining that when injury befalls you from a creature of God, he in reality is like an instrument. The gnostic is he that refers (all action) to God, not to the instrument; and if he refer it to the instrument formally, he does so not in ignorance but for a purpose. Thus Abú Yazíd, may God sanctify his spirit, said, “During all these years I have never spoken to any creature or heard any creature speak to me; but people fancy that I am speaking and listening to them, because they do not see the Most Great Speaker, of whom they in relation to me are (only) the echo.” The intelligent hearer pays no heed to the echo. There is a well-known proverb to this effect, (namely), “The wall said to the nail, ‘Why are you splitting me?’ The nail replied, ‘Look at him who is hitting me.’”]
احمقانه از سنان رحمت مجو ** زان شهی جو کان بود در دست او
Do not foolishly beg the spear for mercy: beg (mercy) of the King in whose hand it (the spear) is (held).
باسنان و تیغ لابه چون کنی ** کو اسیر آمد به دست آن سنی
How shouldst thou supplicate the spear and sword which are captives in the hand of that Exalted One?