The sword of thy forbearance hath rent my soul, the water of thy knowledge hath purified my earth.
تیغ حلمت جان ما را چاک کرد ** آب علمت خاک ما را پاک کرد
Tell it forth! I know that these are His (God's) mysteries, because ’tis His work (way) to kill without sword.
باز گو دانم که این اسرار هوست ** ز آن که بیشمشیر کشتن کار اوست
He that works without tools and without limbs, He that bestows these profitable gifts,
صانع بیآلت و بیجارحه ** واهب این هدیههای رابحه
Causes the intelligence to taste myriads of wines in such wise that eyes and ears are unaware.
صد هزاران میچشاند هوش را ** که خبر نبود دو چشم و گوش را
Tell it forth, O falcon of the empyrean that findest goodly prey, that (I may know) what thou hast seen at this time from the Maker.3750
باز گو ای باز عرش خوش شکار ** تا چه دیدی این زمان از کردگار
Thine eye has learned to perceive the Unseen, (while) the eyes of bystanders are sealed.”
چشم تو ادراک غیب آموخته ** چشمهای حاضران بر دوخته
One man is beholding a moon plainly, while another sees the world dark,
آن یکی ماهی همیبیند عیان ** و آن یکی تاریک میبیند جهان
And another beholds three moons together. These three persons (beholders) are seated in one place, yea (verily).
و آن یکی سه ماه میبیند به هم ** این سه کس بنشسته یک موضع نعم
The eyes of all three are open, and the ears of all three are sharp (attentive); (they are) fastened on thee and in flight from me.
چشم هر سه باز و گوش هر سه تیز ** در تو آویزان و از من در گریز
Is this an enchantment of the eye? (Or) is it a marvellous hidden grace? On thee is the form of the wolf, and on me is the quality (beauty) of Joseph.3755
سحر عین است این عجب لطف خفی است ** بر تو نقش گرگ و بر من یوسفی است
If the worlds are eighteen thousand and more, these eighteen (thousand) are not subject (accessible) to every eye.
عالم ار هجده هزار است و فزون ** هر نظر را نیست این هجده زبون
“Reveal the mystery, O ‘Alí, thou who art approved (by God), O thou who art (like) the goodliness of a wide expanse after (the oppressive confinement of) evil fate.
راز بگشا ای علی مرتضی ** ای پس سوء القضاء حسن القضاء
Either do thou declare that which thy reason hath found, or I will tell that which hath shone forth on me.
یا تو واگو آن چه عقلت یافته ست ** یا بگویم آن چه بر من تافته ست
From thee it shone forth on me: how shouldst thou hide it? Without tongue thou art scattering light, like the moon.
از تو بر من تافت چون داری نهان ** میفشانی نور چون مه بیزبان
But if the moon's orb come to speech, it more quickly leads the night-travellers into the (right) way.3760
لیک اگر در گفت آید قرص ماه ** شب روان را زودتر آرد به راه
They become safe from error and heedlessness: the voice of the moon prevails over the voice of the ghoul.
از غلط ایمن شوند و از ذهول ** بانگ مه غالب شود بر بانگ غول
Inasmuch as the moon (even) without speech is showing the way, when it speaks it becomes light upon light.
ماه بیگفتن چو باشد رهنما ** چون بگوید شد ضیا اندر ضیا
Since thou art the gate of the city of Knowledge, since thou art the beams of the sun of Clemency,
چون تو بابی آن مدینهی علم را ** چون شعاعی آفتاب حلم را
Be open, O Gate, to him that seeks the gate, so that by means of thee the husks may reach the core.
باز باش ای باب بر جویای باب ** تا رسد از تو قشور اندر لباب
Be open unto everlasting, O Gate of Mercy, O Entrance-hall to None is like unto Him.”3765
باز باش ای باب رحمت تا ابد ** بارگاه ما له کفوا أحد
Every air and mote is indeed a place for vision (of God), (but so long as it is) unopened, who says “Yonder is a door”?
هر هوا و ذرهای خود منظری است ** ناگشاده کی گود کانجا دری است
Unless the Watcher open a door, this idea never stirs within.
تا بنگشاید دری را ديدبان ** در درون هرگیز نجنبك این گمان
When a door is opened, he (on whom this idea has dawned) becomes amazed, the bird of hope and desire begins to fly.
چون گشاه شد دری حیران شود ** مرغ اومید و طمع پُران شود
A careless man suddenly found the treasure in the ruin: after that, he was hastening to (search in) every ruin.
غافلی ناگه به ویران گنج یافت ** سوی هر ویران از آن پس میشتافت
Till you gain the pearl from one dervish, how should you seek the pearl from another dervish?3770
تا ز درویشی نیابی تو گهر ** کی گهر جویی ز درویشی دگر
Though opinion run with its own feet for (many) years, it will not pass beyond the cleft of its own nostrils.
Until the scent from the Unseen shall come to your nose, say, will you see anything except your nose?
تا به بینی نایدت از غیب بو ** غیر بینی هیچ میبینی بگو
How that infidel asked 'Ali, may God honour his person, saying, "Since thou wert victorious over such a man,as I am, how didst thou drop the sword from thy hand?" // Then that devoted friend, who had been newly converted to Islam, in his enthusiasm and delight said to 'Ali,
سوال کردن آن کافر از امیر المومنین علی علیه السلام که بر چون منی مظفر شدی شمشیر را از دست چون انداختی // پس بگفت آن نومسلمان ولی ** از سر مستی و لذت با علی
He said, "Speak, O Prince of the Faithful, that my soul may stir within my body, like the embryo."
که بفرما یا امیر المومنین.** تا بجنبد جان به تن در چون جنین
O (dear) soul, the seven planets, (each) in turn, do a (particular) service for a time to every embryo.
هفت اختر هر جنین را مدتی ** میکنند ای جان به نوبت خدمتی
When the time comes for the embryo to receive the (vital) spirit, at that time the sun becomes its helper.3775
چون که وقت آید که جان گیرد جنین ** آفتابش آن زمان گردد معین
This embryo is brought into movement by the sun, for the sun is quickly endowing it with spirit.
این جنین در جنبش آید ز آفتاب ** کافتابش جان همیبخشد شتاب
From the other stars this embryo received only an impression, until the sun shone upon it.
از دگر انجم بجز نقشی نیافت ** این جنین تا آفتابش بر نتافت
By which way did it become connected in the womb with the beauteous sun?
از کدامین ره تعلق یافت او ** در رحم با آفتاب خوب رو
By the hidden way that is remote from our sense-perception. The sun in heaven hath many ways:
از ره پنهان که دور از حس ماست ** آفتاب چرخ را بس راههاست
The way whereby gold receives nourishment, and the way whereby the (common) stone is made a jacinth,3780
آن رهی که زر بیابد قوت از او ** و آن رهی که سنگ شد یاقوت از او
And the way whereby it makes the ruby red, and the way whereby it gives the lightning-flash to the (iron) horse-shoe,
آن رهی که سرخ سازد لعل را ** و آن رهی که برق بخشد نعل را
And the way whereby it ripens the fruit, and the way whereby it gives heart to one distraught (with fear).
آن رهی که پخته سازد میوه را ** و آن رهی که دل دهد کالیوه را
“Say it forth, O falcon with shining wings who hast learned (to be familiar) with the King and with his fore-arm.
باز گو ای باز پر افروخته ** با شه و با ساعدش آموخته
Say it forth, O royal falcon that dost catch the ‘Anqá, O thou that dost vanquish an army by thyself, not with (the aid of) an army.
باز گو ای باز عنقا گیر شاه ** ای سپاه اشکن به خود نی با سپاه
Thou alone art the (whole) community, thou art one and a hundred thousand. Say it forth, O thou to whose falcon thy slave has fallen a prey.3785
امت وحدی یکی و صد هزار ** باز گو ای بنده بازت را شکار
Wherefore this mercy in the place of vengeance? Whose way is it to give the hand to a dragon?”
در محل قهر این رحمت ز چیست ** اژدها را دستدادن راه کیست
How the Prince of the Faithful made answer (and explained) what was the reason of his dropping the sword from his hand on that occasion.
جواب گفتن امیر المؤمنین که سبب افکندن شمشیر از دست چه بود در آن حالت
He said, “I am wielding the sword for God's sake, I am the servant of God, I am not under the command of the body.
گفت من تیغ از پی حق میزنم ** بندهی حقم نه مأمور تنم
I am the Lion of God, I am not the lion of passion: my deed bears witness to my religion.
شیر حقم نیستم شیر هوا ** فعل من بر دین من باشد گوا
In war I am (manifesting the truth of) thou didst not throw when thou threwest: I am (but) as the sword, and the wielder is the (Divine) Sun.
ما رمیت إذ رمیتم در حراب ** من چو تیغم و آن زننده آفتاب
I have removed the baggage of self out of the way, I have deemed (what is) other than God to be non-existence.3790
رخت خود را من ز ره برداشتم ** غیر حق را من عدم انگاشتم
I am a shadow, the Sun is my lord; I am the chamberlain, I am not the curtain (which prevents approach) to Him.
سایهام من کدخدایم آفتاب ** حاجبم من نیستم او را حجاب
I am filled with the pearls of union, like a (jewelled) sword: in battle I make (men) living, not slain.
من چو تیغم پر گهرهای وصال ** زنده گردانم نه کشته در قتال
Blood does not cover the sheen of my sword: how should the wind sweep away my clouds?
خون نپوشد گوهر تیغ مرا ** باد از جا کی برد میغ مرا
I am not a straw, I am a mountain of forbearance and patience and justice: how should the fierce wind carry off the mountain?”
که نیم کوهم ز حلم و صبر و داد ** کوه را کی در رباید تند باد
That which is removed from its place by a wind is rubbish, for indeed the contrary winds are many.3795
آن که از بادی رود از جا خسی است ** ز آن که باد ناموافق خود بسی است