If the heart should open the lid of the wallet of (this) mystery, the soul would rush (in rapture) towards the highest heaven.
گر گشاید دل سر انبان راز ** جان به سوی عرش سازد ترک تاز
How Adam imputed that fault (which he had committed) to himself, saying, “O Lord, we have done wrong,” and how Iblís imputed his own sin to God, saying, “Because Thou hast seduced me.”
اضافت کردن آدم آن زلت را به خویشتن که ربنا ظلمناو اضافت کردن ابلیس گناه خود را به خدا که بما أغويتنی
Consider both the action of God and our action. Regard our action as existent. This is manifest.1480
کرد حق و کرد ما هر دو ببین ** کرد ما را هست دان پیداست این
If the action of created beings be not in the midst (obviously existent), then say not to any one, “Why have you acted thus?
گر نباشد فعل خلق اندر میان ** پس مگو کس را چرا کردی چنان
The creative act of God brings our actions into existence: our actions are the effects of the creative act of God.
خلق حق افعال ما را موجد است ** فعل ما آثار خلق ایزد است
A rational being perceives either the letter (the outer sign) or the (inner) purpose (the spirit): how should he comprehend two accidents at once?
ناطقی یا حرف بیند یا غرض ** کی شود یک دم محیط دو عرض
If he goes (turns his mind) to the spirit, he becomes unheedful of the letter: no eye sees forward and backward at the same moment.
گر به معنی رفت شد غافل ز حرف ** پیش و پس یک دم نبیند هیچ طرف
At the time when you look in front, how at the same time can you look behind you? Recognise this.1485
آن زمان که پیش بینی آن زمان ** تو پس خود کی ببینی این بدان
Inasmuch as the soul does not comprehend (both) the letter and the spirit, how should the soul be the creator of them both?
چون محیط حرف و معنی نیست جان ** چون بود جان خالق این هر دوان
O son, (only) God comprehends all: the (one) action does not hinder Him from the other action.
حق محیط جمله آمد ای پسر ** وا ندارد کارش از کار دگر
Satan said Because Thou hast seduced me: the vile Devil concealed his own act.
گفت شیطان که بما أغویتنی ** کرد فعل خود نهان دیو دنی
Adam said We have done wrong unto ourselves: he was not, like us, unheedful of the action of God.
گفت آدم که ظلمنا نفسنا ** او ز فعل حق نبد غافل چو ما
From respect he concealed it (the action of God) in (regard to) the sin: by casting the sin upon himself he ate fruit (was blessed).1490
در گنه او از ادب پنهانش کرد ** ز آن گنه بر خود زدن او بر بخورد
After his repentance, He (God) said to him, “O Adam, did not I create in thee that sin and (those) tribulations?
بعد توبه گفتش ای آدم نه من ** آفریدم در تو آن جرم و محن
Was it not My foreordainment and destiny? How didst thou conceal that at the time of excusing thyself?”
نه که تقدیر و قضای من بد آن ** چون به وقت عذر کردی آن نهان
He (Adam) said, “I was afraid, (so) I did not let respect go (did not fail to observe due respect).” He (God) said, “I too have observed it towards thee.”
گفت ترسیدم ادب نگذاشتم ** گفت هم من پاس آنت داشتم
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
This thou hast done for a benefit (good purpose), O thou who thyself art blind to the benefit (good purpose) of God.
از برای فایده این کرده‌‌ای ** تو که خود از فایده در پرده‌‌ای
He from whom (every) benefit was born, how should He not see that which was seen by us?1520
آن که از وی فایده زاییده شد ** چون نبیند آن چه ما را دیده شد
There are myriads of benefits, and every myriad is (but) a few beside that one.
صد هزاران فایده ست و هر یکی ** صد هزاران پیش آن یک اندکی
The breath of thy speech, which is a part of the parts (bodily members), became beneficial: why (then) is the whole of the whole (the universal connexion of spirit and body) devoid (of benefit)?
آن دم نطقت که جزو جزوهاست ** فایده شد کل کل خالی چراست
Thou who art a part—thy act (of speaking) is beneficial: why (then) dost thou lift thy hand to assail the whole?
تو که جزوی کار تو با فایده ست ** پس چرا در طعن کل آری تو دست
If there is no benefit in speech, do not speak; and if there is, leave off making objections, and endeavour to give thanks.”
گفت را گر فایده نبود مگو ** ور بود هل اعتراض و شکر جو
Thanksgiving to God is a collar on every neck (every one's duty); it is not (thanksgiving) to dispute and make one's face look sour.1525
شکر یزدان طوق هر گردن بود ** نه جدال و رو ترش کردن بود
If thanksgiving is only to look sour, then there is no thanks-giver like vinegar.
گر ترش رو بودن آمد شکر و بس ** پس چو سرکه شکر گویی نیست کس
If vinegar wants (to find) the way to the liver, let it become oxymel by (being mixed with) sugar.
سرکه را گر راه باید در جگر ** گو بشو سرکنگبین او از شکر
The meaning in poetry has no sureness of direction: it is like the sling, it is not under control.
معنی اندر شعر جز با خبط نیست ** چون قلاسنگ است اندر ضبط نیست
On the inner sense of “Let him who desires to sit with God sit with the Súfís.”
در معنی آن که من أراد أن یجلس مع الله فلیجلس مع أهل التصوف