The fulfilment of this (task), show the way, give aidance, or (else) relinquish the demand and do not lay (the burden) upon me!
سهل گردان ره نما توفیق ده ** یا تقاضا را بهل بر ما منه
Since Thou art demanding gold from an insolvent, give him gold in secret, O rich King!
چون ز مفلس زر تقاضا میکنی ** زر ببخشش در سر ای شاه غنی
Without Thee, how should poesy and rhyme dare to come into sight at eve or morn?
بی تو نظم و قافیه شام و سحر ** زهره کی دارد که آید در نظر
Poesy and homonymy and rhymes, O Knowing One, are the slaves of Thy Command from fear and dread,
نظم و تجنیس و قوافی ای علیم ** بندهی امر توند از ترس و بیم
Inasmuch as Thou hast made everything a glorifier (of Thee) —the undiscerning entity and the discerning (alike).1495
چون مسبح کردهای هر چیز را ** ذات بی تمییز و با تمییز را
Each glorifies (Thee) in a different fashion, and that one is unaware of the state of this one.
هر یکی تسبیح بر نوعی دگر ** گوید و از حال آن این بیخبر
Man disbelieves in the glorification uttered by inanimate things, but those inanimate things are masters in (performing) worship.
آدمی منکر ز تسبیح جماد ** و آن جماد اندر عبادت اوستاد
Nay, the two-and-seventy sects, every one, are unaware of (the real state of) each other and in a (great) doubt.
بلک هفتاد و دو ملت هر یکی ** بیخبر از یکدگر واندر شکی
Since two speakers have no knowledge of each other's state, how will (it) be (with) wall and door?
چون دو ناطق را ز حال همدگر ** نیست آگه چون بود دیوار و در
Since I am heedless of the glorification uttered by one who speaks, how should my heart know the glorification performed by that which is mute?1500
چون من از تسبیح ناطق غافلم ** چون بداند سبحهی صامت دلم
The Sunní is unaware of the Jabrí's (mode of) glorification; the Jabrí is unaffected by the Sunní's (mode of) glorification.
هست سنی را یکی تسبیح خاص ** هست جبری را ضد آن در مناص
The Sunní has a particular (mode of) glorification; the Jabrí has the opposite thereof in (taking) refuge (with God).
سنی از تسبیح جبری بیخبر ** جبری از تسبیح سنی بی اثر
This one (the Jabrí) says, “He (the Sunní) is astray and lost,” (being) unaware of his (real) state and of the (Divine) command, “Arise (and preach)!”
این همیگوید که آن ضالست و گم ** بیخبر از حال او وز امر قم
And that one (the Sunní) says, “What awareness has this one (the Jabrí)?” God, by fore-ordainment, hath cast them into strife.
و آن همی گوید که این را چه خبر ** جنگشان افکند یزدان از قدر
He maketh manifest the real nature of each, He displays the congener by (contrast with) the uncongenial.1505
گوهر هر یک هویدا میکند ** جنس از ناجنس پیدا میکند
Every one knows (can distinguish) mercy from vengeance, whether he be wise or ignorant or vile,
قهر را از لطف داند هر کسی ** خواه دانا خواه نادان یا خسی
But a mercy that has become hidden in vengeance, or a vengeance that has sunk into the heart of mercy,
لیک لطفی قهر در پنهان شده ** یا که قهری در دل لطف آمده
No one knows except the divine (deified) man in whose heart is a spiritual touchstone.
کم کسی داند مگر ربانیی ** کش بود در دل محک جانیی
The rest hold (only) an opinion of these two (qualities): they fly to their nest with a single wing.
باقیان زین دو گمانی میبرند ** سوی لانهی خود به یک پر میپرند
Explaining that Knowledge has two wings, and Opinion (only) one: “Opinion is defective and curtailed in flight”; and a comparison illustrating opinion and certainty in knowledge.
بیان آنک علم را دو پرست و گمان را یک پرست ناقص آمد ظن به پرواز ابترست مثال ظن و یقین در علم
Knowledge has two wings, Opinion one wing: Opinion is defective and curtailed in flight.1510
علم را دو پر گمان را یک پرست ** ناقص آمد ظن به پرواز ابترست
The one-winged bird soon falls headlong; then again it flies up some two paces or (a little) more.
مرغ یکپر زود افتد سرنگون ** باز بر پرد دو گامی یا فزون
The bird, Opinion, falling and rising, goes on with one wing in hope of (reaching) the nest.
افت خیزان میرود مرغ گمان ** با یکی پر بر امید آشیان
(But) when he has been delivered from Opinion, Knowledge shows its face to him: that one-winged bird becomes two-winged and spreads his wings.
چون ز ظن وا رست علمش رو نمود ** شد دو پر آن مرغ یکپر پر گشود
After that, he walks erect and straight, not falling flat on his face or ailing.
بعد از آن یمشی سویا مستقیم ** نه علی وجهه مکبا او سقیم
He flies aloft with two wings, like Gabriel, without opinion and without peradventure and without disputation.1515
با دو پر بر میپرد چون جبرئیل ** بی گمان و بی مگر بی قال و قیل