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
The wind of anger and the wind of lust and the wind of greed swept away him that performed not the (ritual) prayers.
باد خشم و باد شهوت باد آز ** برد او را که نبود اهل نماز
“I am a mountain, and my being is His building; and if I become like a straw, my wind (the wind that moves me) is recollection of Him.
کوهم و هستی من بنیاد اوست ** ور شود چون کاه بادم یاد اوست
My longing is not stirred save by His wind; my captain is naught but love of the One.
جز به باد او نجنبد میل من ** نیست جز عشق احد سر خیل من
Anger is king over kings, and to me it is a slave: even anger I have bound under the bridle.
خشم بر شاهان شه و ما را غلام ** خشم را هم بسته‌‌ام زیر لگام
The sword of my forbearance hath smitten the neck of my anger; the anger of God hath come on me like mercy.3800
تیغ حلمم گردن خشمم زده ست ** خشم حق بر من چو رحمت آمده ست
I am plunged in light although my roof is ruined; I have become a garden although I am (styled) Bú Turáb (the father of dust).
غرق نورم گر چه سقفم شد خراب ** روضه گشتم گر چه هستم بو تراب
Since a motive (other than God) entered (my heart) in the (holy) war, I deemed it right to sheathe my sword,
چون در آمد علتی اندر غزا ** تیغ را دیدم نهان کردن سزا
That my name may be he loves for God's sake, that my desire may be he hates for God's sake,
تا احب لله آید نام من ** تا که ابغض لله آید کام من
That my generosity may be he gives for God's sake, that my being may be he withholds for God's sake.
تا که اعطا لله آید جود من ** تا که امسک لله آید بود من
My stinginess is for God's sake, my bounty is for God's sake alone: I belong entirely to God, I do not belong to any one (else);3805
بخل من لله عطا لله و بس ** جمله لله‌‌ام نیم من آن کس
And that which I am doing for God's sake is not (done in) conformity, it is not fancy and opinion, it is naught but intuition.
و آن چه لله می‌‌کنم تقلید نیست ** نیست تخییل و گمان جز دید نیست
I have been freed from effort and search, I have tied my sleeve to the skirt of God.
ز اجتهاد و از تحری رسته‌‌ام ** آستین بر دامن حق بسته‌‌ام
If I am flying, I behold the place to which I soar; and if I am circling, I behold the axis on which I revolve;
گر همی‌‌پرم همی‌‌بینم مطار ** ور همی‌‌گردم همی‌‌بینم مدار
And if I am dragging a burden, I know whither: I am the moon, and the Sun is in front of me as the guide.”
ور کشم باری بدانم تا کجا ** ماهم و خورشید پیشم پیشوا
There is no means (possibility) of communicating more than this to the people: in the river there is no room for the Sea.3810
بیش از این با خلق گفتن روی نیست ** بحر را گنجایی اندر جوی نیست
I speak low according to the measure of (their) understandings: ’tis no fault, this is the practice of the Prophet.
پست می‌‌گویم به اندازه‌‌ی عقول ** عیب نبود این بود کار رسول
“I am free from self-interest: hear the testimony of a freeman, for the testimony of slaves is not worth two barleycorns.”
از غرض حرم گواهی حر شنو ** که گواهی بندگان نه ارزد دو جو
In the religious law the testimony of a slave has no value at the time of litigation and judgement.
در شریعت مر گواهی بنده را ** نیست قدری وقت دعوی و قضا
(Even) if thousands of slaves bear witness on thy behalf, the law does not assign to them the weight of a straw.
گر هزاران بنده باشندت گواه ** بر نسنجد شرع ایشان را به کاه
In God's sight the slave of lust is worse than menials and slaves brought into servitude,3815
بنده‌‌ی شهوت بتر نزدیک حق ** از غلام و بندگان مسترق
For the latter becomes free at a single word from his master, while the former lives sweet but dies exceedingly bitter.
کاین به یک لفظی شود از خواجه حر ** و آن زید شیرین و میرد سخت مر
The slave of lust hath no (means of) release at all except through the grace of God and His special favour.
بنده‌‌ی شهوت ندارد خود خلاص ** جز به فضل ایزد و انعام خاص
He has fallen into a pit that has no bottom, and that is his (own) sin: it is not (Divine) compulsion and injustice.
در چهی افتاد کان را غور نیست ** و آن گناه اوست جبر و جور نیست
He has cast himself into such a pit that I find no rope capable of (reaching) its bottom.
در چهی انداخت او خود را که من ** در خور قعرش نمی‌‌یابم رسن