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2
57-81

  • Both the muwahhid (who asserts the transcendence of God) and the mushabbih (who asserts His immanence) are bewildered by thee, O thou who, being without image (external appearance), art (appearing) in so many forms.
  • از تو ای بی‏نقش با چندین صور ** هم مشبه هم موحد خیره‏سر

  • Sometimes He (God) makes the mushabbih (who regards Him as immanent in phenomena) a muwahhid (an asserter of His transcendence); sometimes (these) forms are waylaying the muwahhid (so that he cannot gain access to God who transcends all forms).
  • گه مشبه را موحد می‏کند ** گه موحد را صور ره می‏زند

  • Sometimes Abu ’l-Hasan in drunkenness (ecstasy) says to thee, “O thou whose teeth are small (whose years are few), O thou whose body is tender!”
  • گه ترا گوید ز مستی بو الحسن ** یا صغیر السن یا رطب البدن‏

  • Sometimes he is laying waste (ruining and defacing) his own image: he is doing that in order to assert the transcendence of the Beloved (God). 60
  • گاه نقش خویش ویران می‏کند ** از پی تنزیه جانان می‏کند

  • The doctrine held by the eye of sense is Mu‘tazilism, whereas the eye of Reason is Sunnite (orthodox) in respect of (its) union (vision of God).
  • چشم حس را هست مذهب اعتزال ** دیده‏ی عقل است سنی در وصال‏

  • Those in thrall to sense-perception are Mu‘tazilites, (though) from misguidedness they represent themselves as Sunnites.
  • سخره‏ی حس‏اند اهل اعتزال ** خویش را سنی نمایند از ضلال‏

  • Any one who remains in (bondage to) sense-perception is a Mu‘tazilite; though he may say he is a Sunnite, ’tis from ignorance.
  • هر که در حس ماند او معتزلی ست ** گر چه گوید سنیم از جاهلی ست‏

  • Any one who has escaped from (the bondage of) sense-perception is a Sunnite: the man endowed with (spiritual) vision is the eye of sweet-paced (harmonious) Reason.
  • هر که بیرون شد ز حس سنی وی است ** اهل بینش چشم عقل خوش پی است‏

  • If the animal sense could see the King (God), then the ox and the ass would behold Allah. 65
  • گر بدیدی حس حیوان شاه را ** پس بدیدی گاو و خر الله را

  • If, besides the animal sense, thou hadst not another sense outside of (unconditioned by) the desire of the flesh,
  • گر نبودی حس دیگر مر ترا ** جز حس حیوان ز بیرون هوا

  • Then how should the sons of Adam have been honoured? How by means of the common sense should they have become privileged (to know these mysteries)?
  • پس بنی آدم مکرم کی بدی ** کی به حس مشترک محرم شدی‏

  • Your calling (God) “formless” (transcending forms) or “formed” (immanent in forms) is vain, without your departure from form (unless you yourself are freed from sense perception).
  • نا مصور یا مصور گفتننت ** باطل آمد بی ز صورت رستنت

  • (Whether God is) “formless” or “formed,” He is with him that is all kernel and has gone forth from the husk.
  • نامصور یا مصور پیش اوست ** کاو همه مغز است و بیرون شد ز پوست‏

  • If you are blind, ’tis no crime in the blind; (but) if not, go (persevere in purifying yourself), for patience is the key to success. 70
  • گر تو کوری نیست بر اعمی حرج ** ور نه رو کالصبر مفتاح الفرج‏

  • The medicine of patience will burn the veils over your eye and will also effect the opening of your breast (to Divine knowledge).
  • پرده‏های دیده را داروی صبر ** هم بسوزد هم بسازد شرح صدر

  • When the mirror of your heart becomes clear and pure, you will behold images (which are) outside of (the world of) water and earth.
  • آینه‏ی دل چون شود صافی و پاک ** نقشها بینی برون از آب و خاک‏

  • You will behold both the image and the image-Maker, both the carpet of (spiritual) empire and the carpet-Spreader.
  • هم ببینی نقش و هم نقاش را ** فرش دولت را و هم فراش را

  • The phantom (seen in mystical vision) of my Friend seemed (to me) like Khalíl (Abraham)—its form an idol, its reality a breaker of idols.
  • چون خلیل آمد خیال یار من ** صورتش بت معنی او بت شکن‏

  • Thanks be to God that when he appeared, my spirit beheld in his phantom its own phantom (reflected image). 75
  • شکر یزدان را که چون شد او پدید ** در خیالش جان خیال خود بدید

  • The dust of thy threshold was bewitching my heart: dust (woe) on him that was patient without thy dust!
  • خاک درگاهت دلم را می‏فریفت ** خاک بر وی کاو ز خاکت می‏شکیفت‏

  • I said, “If I am beautiful, I shall receive this (dust of Divine grace and love) from him; and if not, he has indeed laughed at ugly me.
  • گفتم ار خوبم پذیرم این از او ** ور نه خود خندید بر من زشت رو

  • The (best) plan is this, that I look at myself (to see whether I am worthy of him); otherwise (if I am not worthy), he will laugh at me: how shall I buy (gain his love)?”
  • چاره آن باشد که خود را بنگرم ** ور نه او خندد مرا من کی خرم‏

  • He is beautiful and a lover of beauty: how should a fresh young man choose a decrepit old woman?
  • او جمیل است و محب للجمال ** کی جوان نو گزیند پیر زال‏

  • The Beautiful attracts the beautiful (to itself): know this (for sure). Recite thereon (the text) the good women for the good men. 80
  • خوب خوبی را کند جذب این بدان ** طیبات و طیبین بر وی بخوان‏

  • In this world everything attracts something: the hot draws the hot (to itself) and the cold the cold.
  • در جهان هر چیز چیزی جذب کرد ** گرم گرمی را کشید و سرد سرد