هر که آرد حرمت او حرمت برد ** هر که آرد قند لوزینه خورد
For whom are the good women? For the good men. Make thy friend pleased (with thee); offend (him) and see (what will happen).1495
طیبات از بهر که للطیبین ** یار را خوش کن برنجان و ببین
O heart, bring (forward) a parable for the sake of (illustrating) a difference, that thou mayst know (what distinguishes) compulsion from freewill.
یک مثال ای دل پی فرقی بیار ** تا بدانی جبر را از اختیار
(Take the case of) a hand that is shaking from (morbid or involuntary) tremor and (the case of) a person whose hand you cause to shake (by knocking it away) from its place.
دست کان لرزان بود از ارتعاش ** و آن که دستی را تو لرزانی ز جاش
Know that both (these) movements are created by God, but it is impossible to compare the latter with the former.
هر دو جنبش آفریدهی حق شناس ** لیک نتوان کرد این با آن قیاس
You are sorry for having caused it (his hand) to shake: when did you see the man afflicted with (a morbid) tremor (to be) sorry?
ز آن پشیمانی که لرزانیدیاش ** مرتعش را کی پشیمان دیدیاش
This is the intellectual quest— (but) what (sort of) intellect is that ingenious one? (The object of its quest is) perchance (by its means) a man of weak understanding may find his way to that place (gain some idea of the truth).1500
بحث عقل است این چه عقل آن حیلهگر ** تا ضعیفی ره برد آن جا مگر
(Yet) the intellectual quest, though it be (fine as) pearls and coral, is other than the spiritual quest.
بحث عقلی گر در و مرجان بود ** آن دگر باشد که بحث جان بود
The spiritual quest is on another plane: the spiritual wine has another consistency.
بحث جان اندر مقامی دیگر است ** بادهی جان را قوامی دیگر است
At the time when the intellectual quest was in keeping (with the circumstances), this ‘Umar was intimate with Bu ’l-Hakam,
آن زمان که بحث عقلی ساز بود ** این عمر با بو الحکم هم راز بود
(But) when ‘Umar went away from intellect towards spirit, Bu ’l-Hakam became Bú Jahl (the father of ignorance) in the case of that (spiritual quest).
چون عمر از عقل آمد سوی جان ** بو الحکم بو جهل شد در حکم آن
He is perfect on the side of sense-perception and understanding, though indeed he is ignorant in regard to the spirit.1505
سوی حس و سوی عقل او کامل است ** گر چه خود نسبت به جان او جاهل است
Know that the quest of the intellect and the senses is (concerned with) effects or secondary causes. The spiritual quest is either wonder or the father of wonder (either wonderful or beyond wonder).
بحث عقل و حس اثر دان یا سبب ** بحث جانی یا عجب یا بو العجب
The illumination of the spirit comes: (then) there remains not, O thou who seekest illumination, conclusion and premise or that which contradicts (a statement) (or) that which renders (its acceptance) necessary,
ضوء جان آمد نماند ای مستضی ** لازم و ملزوم و نافی مقتضی
Because the seer on whom His (God's) Light is dawning is quite independent of the (logical) proof which resembles a (blind man's) staff.
ز آن که بینایی که نورش بازغ است ** از دلیل چون عصا بس فارغ است
Commentary on “And He is with you wheresoever ye be.”
تفسیر و هو معکم أين ما کنتم
Once more we come back to the tale: when, indeed, did we go forth from the tale?
بار دیگر ما به قصه آمدیم ** ما از آن قصه برون خود کی شدیم
If we come to ignorance, that is His prison, and if we come to knowledge, that is His palace;1510
گر به جهل آییم آن زندان اوست ** ور به علم آییم آن ایوان اوست
And if we come to sleep, we are His intoxicated ones; and if to wakefulness, we are in His hands;
ور به خواب آییم مستان ویایم ** ور به بیداری به دستان ویایم
And if we weep, we are His cloud shedding rain-drops abundantly; and if we laugh, at that time we are His lightning;
ور بگرییم ابر پر زرق ویایم ** ور بخندیم آن زمان برق ویایم
And if (we come) to wrath and war, ’tis the reflexion of His Might; and if to peace and forgiveness, ’tis the reflexion of His Love.
ور به خشم و جنگ عکس قهر اوست ** ور به صلح و عذر عکس مهر اوست
Who are we? In this tangled (complex) world what (thing other than He) indeed hath He (who is single) like alif? Nothing, nothing.
ما کهایم اندر جهان پیچ پیچ ** چون الف او خود چه دارد هیچ هیچ
How the ambassador asked ‘Umar, may God be well-pleased with him, concerning the cause of the tribulation suffered by spirits in this clay of the body.
سؤال کردن رسول روم از عمر از سبب ابتلای ارواح با این آب و گل اجساد
He said, “O ‘Umar, what was the wisdom and mystery of imprisoning that pure one (the spirit) in this dirty place?1515
گفت یا عمر چه حکمت بود و سر ** حبس آن صافی در این جای کدر
The pure water has become hidden in mud: the pure spirit has become bound in bodies.”
آب صافی در گلی پنهان شده ** جان صافی بستهی ابدان شده
He (‘Umar) said, “Thou art making a profound inquiry, thou art confining a meaning in a word.
گفت تو بحثی شگرفی میکنی ** معنیی را بند حرفی میکنی
Thou hast imprisoned the free (unconditioned) meaning, thou hast bound the wind in a word.
حبس کردی معنی آزاد را ** بند حرفی کرده ای تو یاد را