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  • نام او و القاب او شرحم دهید  ** که غریبم من شما اهل دهید 
  • Inform me of his name and titles, for I am a stranger and ye belong to the town.

  • چیست نام و پیشه و اوصاف او  ** تا بگویم مرثیه ز الطاف او 
  • What is his name and profession and character? (Tell me) in order that I may compose an elegy on his gracious qualities.

  • مرثیه سازم که مرد شاعرم  ** تا ازینجا برگ و لالنگی برم 
  • I will make an elegy—for I am a poet—that I may carry away from here some provision and morsels of food.”

  • آن یکی گفتش که هی دیوانه‌ای  ** تو نه‌ای شیعه عدو خانه‌ای 
  • “Eh,” said one (of them), “are you mad? You are not a Shí‘ite, you are an enemy of the (Holy) Family.

  • روز عاشوار نمی‌دانی که هست  ** ماتم جانی که از قرنی بهست  790
  • Don't you know that the Day of ‘Áshúrá is (a day of) mourning for a single soul that is more excellent than a (whole) generation?

  • پیش مومن کی بود این غصه خوار  ** قدر عشق گوش عشق گوشوار 
  • How should this anguish (tragedy) be lightly esteemed by the true believer? Love for the ear-ring is in proportion to love for the ear.

  • پیش مومن ماتم آن پاک‌روح  ** شهره‌تر باشد ز صد طوفان نوح 
  • In the true believer's view the mourning for that pure spirit is more celebrated than a hundred Floods of Noah.”

  • نکته گفتن آن شاعر جهت طعن شیعه حلب 
  • The poet's subtle discourse in criticism of the Shí‘ites of Aleppo.

  • گفت آری لیک کو دور یزید  ** کی بدست این غم چه دیر اینجا رسید 
  • “Yes,” said he; “but where (in relation to our time) is the epoch of Yazíd? When did this grievous tragedy occur? How late has (the news of) it arrived here!

  • چشم کوران آن خسارت را بدید  ** گوش کران آن حکایت را شنید 
  • The eyes of the blind have seen that loss, the ears of the deaf have heard that story.

  • خفته بودستید تا اکنون شما  ** که کنون جامه دریدیت از عزا  795
  • Have ye been asleep till now, that (only) now ye have rent your garments in mourning?

  • پس عزا بر خود کنید ای خفتگان  ** زانک بد مرگیست این خواب گران 
  • Then, O sleepers, mourn for yourselves, for this heavy slumber is an evil death.

  • روح سلطانی ز زندانی بجست  ** جامه چه درانیم و چون خاییم دست 
  • A royal spirit escaped from a prison: why should we rend our garments and how should we gnaw our hands?

  • چونک ایشان خسرو دین بوده‌اند  ** وقت شادی شد چو بشکستند بند 
  • Since they were monarchs of the (true) religion, ’twas the hour of joy (for them) when they broke their bonds.

  • سوی شادروان دولت تاختند  ** کنده و زنجیر را انداختند 
  • They sped towards the pavilion of empire, they cast off their fetters and chains.

  • روز ملکست و گش و شاهنشهی  ** گر تو یک ذره ازیشان آگهی  800
  • ’Tis the day of (their) kingship and pride and sovereignty, if thou hast (even) an atom of knowledge of them.

  • ور نه‌ای آگه برو بر خود گری  ** زانک در انکار نقل و حشری 
  • And if thou hast not (this) knowledge, go, weep for thyself, for thou art disbelieving in the removal (from this world to the next) and in the assembly at the Last Judgement.

  • بر دل و دین خرابت نوحه کن  ** که نمی‌بیند جز این خاک کهن 
  • Mourn for thy corrupt heart and religion, for it (thy heart) sees naught but this old earth.

  • ور همی‌بیند چرا نبود دلیر  ** پشتدار و جانسپار و چشم‌سیر 
  • Or if it is seeing (the spiritual world), why is it not brave and supporting (others) and self-sacrificing and fully contented?

  • در رخت کو از می دین فرخی  ** گر بدیدی بحر کو کف سخی 
  • In thy countenance where is the happiness (which is the effect) of the wine of (true) religion? If thou hast beheld the Ocean (of Bounty), where is the bounteous hand?

  • آنک جو دید آب را نکند دریغ  ** خاصه آن کو دید آن دریا و میغ  805
  • He that has beheld the River does not grudge water (to the thirsty), especially he that has beheld that Sea and (those) Clouds.”

  • تمثیل مرد حریص نابیننده رزاقی حق را و خزاین و رحمت او را به موری کی در خرمنگاه بزرگ با دانه‌ی گندم می‌کوشد و می‌جوشد و می‌لرزد و به تعجیل می‌کشد و سعت آن خرمن را نمی‌بیند 
  • Comparison of the covetous man, who does not see the all-providingness of God and the (infinite) stores of His mercy, to an ant struggling with a single grain of wheat on a great threshing-floor and showing violent agitation and trembling and dragging it hurriedly along, unconscious of the amplitude of the threshing-floor.

  • مور بر دانه بدان لرزان شود  ** که ز خرمنهای خوش اعمی بود 
  • The ant trembles for a grain (of wheat) because it is blind to the goodly threshing-floors.

  • می‌کشد آن دانه را با حرص و بیم  ** که نمی‌بیند چنان چاش کریم 
  • It drags a grain along greedily and fearfully, for it does not see such a noble stack of winnowed wheat (as is there).

  • صاحب خرمن همی‌گوید که هی  ** ای ز کوری پیش تو معدوم شی 
  • The Owner of the threshing-floor is saying (to the ant), “Hey, thou who in thy blindness deemest nothing something,

  • تو ز خرمنهای ما آن دیده‌ای  ** که در آن دانه به جان پیچیده‌ای 
  • Hast thou regarded that (alone) as belonging to My threshing-floors, so that thou art devoted with (all) thy soul to that (single) grain?”

  • ای به صورت ذره کیوان را ببین  ** مور لنگی رو سلیمان را ببین  810
  • O thou who in semblance art (insignificant as) a mote, look at Saturn; thou art a lame ant: go, look at Solomon.

  • تو نه‌ای این جسم تو آن دیده‌ای  ** وا رهی از جسم گر جان دیده‌ای 
  • Thou art not this body: thou art that (spiritual) Eye. If thou hast beheld the spirit, thou art delivered from the body.

  • آدمی دیده‌ست باقی گوشت و پوست  ** هرچه چشمش دیده است آن چیز اوست 
  • Man (essentially) is eye: the rest (of him) is (mere) flesh and skin: whatsoever his eye has beheld, he is that thing.

  • کوه را غرقه کند یک خم ز نم  ** منفذش چون باز باشد سوی یم 
  • A jar will submerge a mountain with (its) water when the eye of the jar is open to the Sea.

  • چون به دریا راه شد از جان خم  ** خم با جیحون برآرد اشتلم 
  • When from the soul (interior) of the jar a channel is made to the Sea, the jar will overwhelm the Jayhún (Oxus).

  • زان سبب قل گفته‌ی دریا بود  ** هرچه نطق احمدی گویا بود  815
  • For that reason whatsoever the speech (voice) of Ahmad (Mohammed) may utter, the words are (really) uttered by the Sea.

  • گفته‌ی او جمله در بحر بود  ** که دلش را بود در دریا نفوذ 
  • All his words were pearls of the Sea, for his heart had a passage into the Sea.

  • داد دریا چون ز خم ما بود  ** چه عجب در ماهیی دریا بود 
  • Since the bounty of the Sea is (poured) through our jar, what wonder (that) the Sea (itself) should be (contained) in a Fish?

  • چشم حس افسرد بر نقش ممر  ** تش ممر می‌بینی و او مستقر 
  • The sensual eye is fixed on the form of the thoroughfare: thou art regarding it as a thoroughfare, but he (the Perfect Man) as a permanent abode.

  • این دوی اوصاف دید احولست  ** ورنه اول آخر آخر اولست 
  • This dualism is characteristic of the eye that sees double; but (in reality) the first is the last and the last is the first.

  • هی ز چه معلوم گردد این ز بعث  ** بعث را جو کم کن اندر بعث بحث  820
  • Hark, by what means is this made known (to thee)? By means of the (spiritual) resurrection. Seek to experience (that) resurrection: do not dispute concerning (that) resurrection.

  • شرط روز بعث اول مردنست  ** زانک بعث از مرده زنده کردنست 
  • The (necessary) condition of (experiencing) the Day of Resurrection is to die first, for (the word) ba‘th (resurrection) is (signifies) “to raise to life from the dead.”

  • جمله عالم زین غلط کردند راه  ** کز عدم ترسند و آن آمد پناه 
  • Hence all the world have taken the wrong way, for they are afraid of nonexistence, though it is (really) the refuge (in which they find salvation).

  • از کجا جوییم علم از ترک علم  ** از کجا جوییم سلم از ترک سلم 
  • Whence shall we seek (true knowledge? From renouncing (our false) knowledge. Whence shall we seek (true) peace? From renouncing peace (with our carnal selves).

  • از کجا جوییم هست از ترک هست  ** از کجا جوییم سیب از ترک دست 
  • Whence shall we seek (real) existence? From renouncing (illusory) existence. Whence shall we seek the apple (of Truth)? From renouncing the hand (of self-assertion and self-interest).

  • هم تو تانی کرد یا نعم المعین  ** دیده‌ی معدوم‌بین را هست بین  825
  • O best Helper, only Thou canst make the eye that regards the non-existent to regard that which is (really) existent.

  • دیده‌ای کو از عدم آمد پدید  ** ذات هستی را همه معدوم دید 
  • The eye that was produced from non-existence regarded the Essence of (real) Being as wholly non-existent;

  • این جهان منتظم محشر شود  ** گر دو دیده مبدل و انور شود 
  • (But), if (thy) two eyes are transformed and illumined, this well-ordered world becomes the scene of the Last Judgement.

  • زان نماید این حقایق ناتمام  ** که برین خامان بود فهمش حرام 
  • These realities are shown forth imperfectly (here) because the apprehension of them is forbidden to these raw (ignorant) ones.

  • نعمت جنات خوش بر دوزخمی  ** شد محرم گرچه حق آمد سخی 
  • Although God is munificent, the enjoyment of the delightful gardens ofParadise is forbidden to him who is destined for Hell.

  • در دهانش تلخ آید شهد خلد  ** چون نبود از وافیان در عهد خلد  830
  • The honey of Paradise becomes bitter in his mouth, since he was not (destined to be) one of them that faithfully keep the covenant of everlasting life.

  • مر شما را نیز در سوداگری  ** دست کی جنبد چو نبود مشتری 
  • Ye (worldly folk) also (who are engaged) in commerce—how should your hands move (to sell anything) when there is no buyer?

  • کی نظاره اهل بخریدن بود  ** آن نظاره گول گردیدن بود 
  • How should (idle) looking-on be capable of buying? The fool's looking-on is (not for buying, but merely for) loitering.

  • پرس پرسان کین به چند و آن به چند  ** از پی تعبیر وقت و ریش‌خند 
  • (He strolls about) continually asking, “How much is this?” and “How much is that?” for the sake of pastime and mockery.

  • از ملولی کاله می‌خواهد ز تو  ** نیست آن کس مشتری و کاله‌جو 
  • (’Tis only) from boredom (that) he asks you (to show him) your goods: that person is not a buyer and customer.

  • کاله را صد بار دید و باز داد  ** جامه کی پیمود او پیمود باد  835
  • He inspects the article a hundred times and hands it back (to you): when did he (ever) measure a piece of cloth? He measured wind (and nothing else).