If thou interpret (alter) thine own thought (so as to make it agree with the command), ’tis better than that thou shouldst interpret (pervert) this unequivocal (command).
فکر خود را گر کنی تاویل به ** که کنی تاویل این نامشتبه
My heart is burning (melting) at thy supplication, my bosom is filled with blood on account of thy salty tears.1660
دل همی‌سوزد مرا بر لابه‌ات ** سینه‌ام پر خون شد از شورابه‌ات
I am not pitiless; nay, I have greater pity than those three holy ones for the sorrow of the sorrowful.
نیستم بی‌رحم بل زان هر سه پاک ** رحم بیشستم ز درد دردناک
If I am slapping an orphan, while a mild-natured person may put halwá (sweetmeat) in his hand,
گر طبانجه می‌زنم من بر یتیم ** ور دهد حلوا به دستش آن حلیم
Those slaps (of mine) are better (for him) than the other's halwá; and if he be beguiled by the halwá, woe to him!
این طبانجه خوشتر از حلوای او ** ور شود غره به حلوا وای او
My heart is burning at thy lamentable cry, but God is teaching me (to know) a (great) kindness—
بر نفیر تو جگر می‌سوزدم ** لیک حق لطفی همی‌آموزدم
The kindness concealed amidst cruelties, the priceless cornelian hidden in filth.1665
لطف مخفی در میان قهرها ** در حدث پنهان عقیق بی‌بها
The cruelty done by God is better than a hundred clemencies of mine: to withhold the soul from God is agony to the soul.
قهر حق بهتر ز صد حلم منست ** منع کردن جان ز حق جان کندنست
His worst cruelty is better than the clemency of both worlds: how excellent is the Lord of created beings and how excellent (His) help!
بترین قهرش به از حلم دو کون ** نعم رب‌العالمین و نعم عون
In His cruelty there are secret kindnesses: to surrender the soul for His sake increases (the life of) the soul.
لطفهای مضمر اندر قهر او ** جان سپردن جان فزاید بهر او
Hark, dismiss suspicion and error: make thy head a foot (to hasten towards Him) since He hath bidden thee come.
هین رها کن بدگمانی و ضلال ** سر قدم کن چونک فرمودت تعال
His ‘Come’ will give (thee) exaltations; it will give (thee) intoxication and (spiritual) brides and couches.1670
آن تعال او تعالیها دهد ** مستی و جفت و نهالیها دهد
In short, never, never can I weaken (the force of) that sublime command and complicate it (by prevarication).”
باری آن امر سنی را هیچ هیچ ** من نیارم کرد وهن و پیچ پیچ
The wretched Earth heard all this (counsel), (but) in her ear was a plug arising from that evil suspicion.
این همه بشنید آن خاک نژند ** زان گمان بد بدش در گوش بند
Once more in another fashion the lowly Earth made entreaty and prostrated herself, like a drunken man.
باز از نوعی دگر آن خاک پست ** لابه و سجده همی‌کرد او چو مست
He said, “Nay, arise! There is no loss (to thee) from this (thing), I lay my head and life as a pledge and guarantee.
گفت نه برخیز نبود زین زیان ** من سر و جان می‌نهم رهن و ضمان
Do not think of entreating (me), do not make further entreaty except to that merciful and justice-dealing King.1675
لابه مندیش و مکن لابه دگر ** جز بدان شاه رحیم دادگر
I am a slave to (His) command, I dare not neglect His command which raised dust from the sea.
بنده فرمانم نیارم ترک کرد ** امر او کز بحر انگیزید گرد
Save from the Creator of ear and eye and head I will hear (accept) neither good nor evil—not even from my own soul.
جز از آن خلاق گوش و چشم و سر ** نشنوم از جان خود هم خیر و شر
My ear is deaf to all words but His: He is dearer to me than my sweet soul.
گوش من از گفت غیر او کرست ** او مرا از جان شیرین جان‌ترست
The soul came from Him, not He from the soul: He bestows a hundred thousand souls free of cost.
جان ازو آمد نیامد او ز جان ** صدهزاران جان دهم او رایگان
Who is the soul that I should prefer her to the Gracious (God)? What is a flea that I should burn the blanket on account of it?1680
جان کی باشد کش گزینم بر کریم ** کیک چه بود که بسوزم زو گلیم
I know no good but His good: I am deaf and dumb and blind to all but Him.
من ندانم خیر الا خیر او ** صم و بکم و عمی من از غیر او
My ear is deaf to those who make lamentation, for I am as the spear in His hand.
گوش من کرست از زاری‌کنان ** که منم در کف او هم‌چون سنان
[Explaining that when injury befalls you from a creature of God, he in reality is like an instrument. The gnostic is he that refers (all action) to God, not to the instrument; and if he refer it to the instrument formally, he does so not in ignorance but for a purpose. Thus Abú Yazíd, may God sanctify his spirit, said, “During all these years I have never spoken to any creature or heard any creature speak to me; but people fancy that I am speaking and listening to them, because they do not see the Most Great Speaker, of whom they in relation to me are (only) the echo.” The intelligent hearer pays no heed to the echo. There is a well-known proverb to this effect, (namely), “The wall said to the nail, ‘Why are you splitting me?’ The nail replied, ‘Look at him who is hitting me.’”]
بیان آنک مخلوقی کر ترا ازو ظلمی رسد به حقیقت او هم‌چون آلتیست عارف آن بود کی بحق رجوع کند نه به آلت و اگر به آلت رجوع کند به ظاهر نه از جهل کند بلک برای مصلحتی چنانک ابایزید قدس الله سره گفت کی چندین سالست کی من با مخلوق سخن نگفته‌ام و از مخلوق سخن نشنیده‌ام ولیکن خلق چنین پندارند کی با ایشان سخن می‌گویم و ازیشان می‌شنوم زیرا ایشان مخاطب اکبر را نمی‌بینند کی ایشان چون صدااند او را نسبت به حال من التفات مستمع عاقل به صدا نباشد چنانک مثل است معروف قال الجدار للوتد لم تشقنی قال الوتد انظر الی من یدقنی
Do not foolishly beg the spear for mercy: beg (mercy) of the King in whose hand it (the spear) is (held).
احمقانه از سنان رحمت مجو ** زان شهی جو کان بود در دست او