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1
1657-1681

  • I became sorry, (thinking) ‘why did I say this?’ but what was the use of repenting after I had said it?”
  • من پشیمان گشتم این گفتن چه بود ** لیک چون گفتم پشیمانی چه سود

  • Know that a word which suddenly shot from the tongue is like an arrow shot from the bow.
  • نکته ای کان جست ناگه از زبان ** همچو تیری دان که جست آن از کمان‌‌

  • O son, that arrow does not turn back on its way: you must dam a torrent at the source.
  • وانگردد از ره آن تیر ای پسر ** بند باید کرد سیلی را ز سر

  • When it left the source behind, it swept over a world (of country): if it lays waste the world, ’tis no wonder. 1660
  • چون گذشت از سر جهانی را گرفت ** گر جهان ویران کند نبود شگفت‌‌

  • There is an unseen bringing forth of effects to (our) action, and the results born of it are not in the control of (human) creatures:
  • فعل را در غیب اثرها زادنی است ** و آن موالیدش به حکم خلق نیست‌‌

  • Those results are all created by God without any partner, though they are imputed to us.
  • بی‌‌شریکی جمله مخلوق خداست ** آن موالید ار چه نسبتشان به ماست‌‌

  • Zayd let fly an arrow in the direction of ‘Amr: his arrow gripped ‘Amr like a leopard.
  • زید پرانید تیری سوی عمر ** عمر را بگرفت تیرش همچو نمر

  • During a long time, a (whole) year, it was producing pain: pains are created by God, not by man.
  • مدت سالی همی‌‌زایید درد ** دردها را آفریند حق نه مرد

  • If Zayd who shot (the arrow) died of fright at the moment (when ‘Amr was wounded), (nevertheless) pains are continually being produced there (in ‘Amr's body) until (‘Amr's) death. 1665
  • زید رامی آن دم ار مرد از وجل ** دردها می‌‌زاید آن جا تا اجل‌‌

  • Inasmuch as he (‘Amr) died from the results of the hurt (inflicted on him), for this cause call Zayd (his) murderer on acount of (Zayd's having been) the original cause (of his death).
  • ز آن موالید وجع چون مرد او ** زید را ز اول سبب قتال گو

  • Impute those pains to him, though all of them are the work of the Creator.
  • آن وجعها را بدو منسوب دار ** گر چه هست آن جمله صنع کردگار

  • So with sowing and breathing (speaking) and (laying) snares and sexual intercourse: the results of those (actions) are amenable to (determined by the will of) God.
  • همچنین کشت و دم و دام و جماع ** آن موالید است حق را مستطاع‌‌

  • The saints possess power (derived) from God: they turn back from its course the arrow that has sped.
  • اولیا را هست قدرت از اله ** تیر جسته باز آرندش ز راه‌‌

  • When the saint repents, he closes the doors of the results (shuts off the results) from the cause by that hand (power) of the Lord. 1670
  • بسته درهای موالید از سبب ** چون پشیمان شد ولی ز آن دست رب‌‌

  • Through the opening of the door (of Divine grace), he makes unsaid what has been said, so that neither spit nor roast-meat is burnt thereby.
  • گفته ناگفته کند از فتح باب ** تا از آن نه سیخ سوزد نه کباب‌‌

  • He wipes out the saying from all the minds that heard it, and makes it imperceptible.
  • از همه دلها که آن نکته شنید ** آن سخن را کرد محو و ناپدید

  • O sire, if thou must needs have demonstration and proof (of this), recite “(Whatever) verse (We cancel) or cause to be forgotten. ”
  • گرت برهان باید و حجت مها ** باز خوان من آية أو ننسها

  • Read the verse “They made you forget My warning”: acknowledge their (the saints') power to put forgetfulness (in men's hearts).
  • آیت أنسوکم ذکری بخوان ** قدرت نسیان نهادنشان بدان‌‌

  • Since they are able to make (you) remember and forget, they are mighty over all the hearts of (God's) creatures. 1675
  • چون به تذکیر و به نسیان قادراند ** بر همه دلهای خلقان قاهراند

  • When he (the saint) has blocked the road of (your) mental perception by means of forgetfulness, it is impossible (for you) to act, even if there be virtue (in you).
  • چون به نسیان بست او راه نظر ** کار نتوان کرد ور باشد هنر

  • Think ye those exalted ones are a laughing-stock? Recite from the Qur’án as far as (the words) “They made you forget.”
  • خلتم سخریه اهل السمو ** از نبی خوانید تا أنسوکم‌‌

  • He that owns a village is king over bodies; he that owns a heart is king over your hearts.
  • صاحب ده پادشاه جسمهاست ** صاحب دل شاه دلهای شماست‌‌

  • Without any doubt, action (practice) is a branch of (subordinate to) seeing (theory): therefore Man is nothing but “the little man” (the pupil of the eye).
  • فرع دید آمد عمل بی‌‌هیچ شک ** پس نباشد مردم الا مردمک‌‌

  • I dare not expound the whole of this (subject): hindrance thereto is coming from those who are at the centre. 1680
  • من تمام این نیارم گفت از آن ** منع می‌‌آید ز صاحب مرکزان‌‌

  • Inasmuch as the forgetfulness and recollection of (God's) creatures are with him (depend on the perfect saint), and he comes at their call for help,
  • چون فراموشی خلق و یادشان ** با وی است و او رسد فریادشان‌‌