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2
1626-1675

  • My action is uncaused and upright (independent): I have (the power of) predetermination, (I have) no cause, O infirm one.
  • کار من بی‏علت است و مستقیم ** هست تقدیرم نه علت ای سقیم‏

  • I alter My custom at the time (I choose): at the time (I will) I lay the dust (that rises) in front.
  • عادت خود را بگردانم به وقت ** این غبار از پیش بنشانم به وقت‏

  • I say to the sea, ‘Hark, be full of fire!’ I say to the fire, ‘Go, be a rose-garden!’
  • بحر را گویم که هین پر نار شو ** گویم آتش را که رو گلزار شو

  • I say to the mountain, ‘Be light as wool!’ I say to heaven, ‘Be rent asunder before the eye!’
  • کوه را گویم سبک شو همچو پشم ** چرخ را گویم فرو در پیش چشم‏

  • I say, ‘O sun, be joined to the moon!’ I make them both like two black clouds. 1630
  • گویم ای خورشید مقرون شو به ماه ** هر دو را سازم چو دو ابر سیاه‏

  • We make dry the fountain of the sun: by Our art We turn into musk the fountain of blood.”
  • چشمه‏ی خورشید را سازیم خشک ** چشمه‏ی خون را به فن سازیم مشک‏

  • Sun and moon (shall be) like two black oxen: God will fasten a yoke upon their necks.
  • آفتاب و مه چو دو گاو سیاه ** یوغ بر گردن ببنددشان اله‏

  • How a philosopher showed disbelief at the recitation of (the text), “if your water shall have sunk into the ground.”
  • انکار فلسفی بر قرائت إن أصبح ماؤکم غورا

  • A teacher of Qur’án-recitation was reading from the page of the Book, “(if) your water (shall have) sunk into the ground: (that is, if) I stop the water from (reaching) the spring,
  • مقریی می‏خواند از روی کتاب ** ماؤکم غورا ز چشمه بندم آب‏

  • And hide the water in the depths, and make the springs dry and a place of drought,
  • آب را در غورها پنهان کنم ** چشمه‏ها را خشک و خشکستان کنم‏

  • Who shall bring the water to the spring again except Me who have no like, the Gracious, the Glorious?” 1635
  • آب را در چشمه کی آرد دگر ** جز من بی‏مثل با فضل و خطر

  • A contemptible philosopher and logician was passing beside the school at that moment.
  • فلسفی منطقی مستهان ** می‏گذشت از سوی مکتب آن زمان‏

  • When he heard the verse (of the Qur’án), he said in disapproval, “We bring the water (back) with a mattock;
  • چون که بشنید آیت او از ناپسند ** گفت آریم آب را ما با کلند

  • With strokes of the spade and (with) the sharpness of the axe we bring the water up from below.”
  • ما بزخم بیل و تیزی تبر ** آب را آریم از پستی ز بر

  • At night he fell asleep and saw (in dream) a lion-hearted man (who) gave (him) a blow on the face and blinded both his eyes,
  • شب بخفت و دید او یک شیر مرد ** زد طپانچه هر دو چشمش کور کرد

  • And said, “O wretch, if you are speaking the truth, bring up some light with an axe from these two springs of vision.” 1640
  • گفت زین دو چشمه‏ی چشم ای شقی ** با تبر نوری بر آر ار صادقی‏

  • At (dawn of) day he jumped up and found (he had) two blind eyes: from both his eyes the overflowing light had vanished.
  • روز بر جست و دو چشم کور دید ** نور فایض از دو چشمش ناپدید

  • If he had moaned and asked pardon (of God), the departed light would have appeared (again) through (God's) kindness;
  • گر بنالیدی و مستغفر شدی ** نور رفته از کرم ظاهر شدی‏

  • But (the power of) asking pardon, also, is not in (our) hands: the savour of repentance is not the dessert of every inebriate.
  • لیک استغفار هم در دست نیست ** ذوق توبه نقل هر سر مست نیست‏

  • The wickedness of (his) actions and the disastrousness of (his) denial (of the Truth) had barred the way of repentance to his heart.
  • زشتی اعمال و شومی جحود ** راه توبه بر دل او بسته بود

  • His heart became in hardness as the face of a rock: how should repentance cleave it for sowing? 1645
  • دل به سختی همچو روی سنگ گشت ** چون شکافد توبه آن را بهر کشت‏

  • Where is one like Shu‘ayb, that by prayer he may make the mountain earth (fit) for sowing?
  • چون شعیبی کو که تا او را دعا ** بهر کشتن خاک سازد کوه را

  • Through the supplication and (firm) belief of that Friend (Abraham) the thing that was hard and impossible became possible.
  • از نیاز و اعتقاد آن خلیل ** گشت ممکن امر صعب و مستحیل‏

  • Or, (to give another example), through the Muqawqis' begging the Prophet a stony ground became a goodly cornfield.
  • یا به دریوزه‏ی مقوقس از رسول ** سنگ‏لاخی مزرعی شد با اصول‏

  • So, contrariwise, a man's disbelief turns gold into copper and peace into war.
  • همچنین بر عکس آن انکار مرد ** مس کند زر را و صلحی را نبرد

  • This falseness draws after it an evil transformation: it turns ground capable (of tillage) into stones and pebbles. 1650
  • کهربای مسخ آمد این دغا ** خاک قابل را کند سنگ و حصا

  • Nor is it granted to every heart to fall down in prayer: the wages of (Divine) mercy are not the (allotted) portion of every hireling.
  • هر دلی را سجده هم دستور نیست ** مزد رحمت قسم هر مزدور نیست‏

  • Beware! Do not commit crime and sin in reliance on (the thought), “I will repent and come to (take) refuge (with God).”
  • هین بپشت آن مکن جرم و گناه ** که کنم توبه در آیم در پناه‏

  • For (true) repentance, there must needs be a glow (of inward feeling) and a flood (of tears): (such) lightning and clouds are the condition indispensable to repentance.
  • می‏بباید تاب و آبی توبه را ** شرط شد برق و سحابی توبه را

  • There must needs be fire and water (rain) for the fruit: clouds and lightning are necessary for this accomplishment.
  • آتش و آبی بباید میوه را ** واجب آید ابر و برق این شیوه را

  • Until there is the lightning of the heart and the rain-clouds of the two eyes, how shall the fire of (Divine) menace and wrath be allayed? 1655
  • تا نباشد برق دل و ابر دو چشم ** کی نشیند آتش تهدید و خشم‏

  • How shall the herbage grow, (the herbage) of the delight of union (with God)? How shall the fountains of clear water gush forth?
  • کی بروید سبزه‏ی ذوق وصال ** کی بجوشد چشمه‏ها ز آب زلال‏

  • How shall the rose-beds tell their secret to the garden? How shall the violet make an engagement with the jasmine?
  • کی گلستان راز گوید با چمن ** کی بنفشه عهد بندد با سمن‏

  • How shall a plane-tree open its hands (spread its leaves) in prayer? How shall any tree toss its head in the air (of love-desire)?
  • کی چناری کف گشاید در دعا ** کی درختی سر فشاند در هوا

  • How shall the blossoms begin to shake out their sleeves full of largesse in the days of Spring?
  • کی شکوفه آستین پر نثار ** بر فشاندن گیرد ایام بهار

  • How shall the cheeks of the anemone flame like blood? How shall the rose bring gold out of its purse? 1660
  • کی فروزد لاله را رخ همچو خون ** کی گل از کیسه بر آرد زر برون‏

  • How shall the nightingale come and smell the rose? How shall the dove say “coo, coo,” as one that seeks?
  • کی بیاید بلبل و گل بو کند ** کی چو طالب فاخته کوکو کند

  • How shall the stork utter with (all) its soul the cry lak, lak? What is (the meaning of) lak? (It means) “Thine is the kingdom, O Thou whose help is invoked.”
  • کی بگوید لکلک آن لک لک به جان ** لک چه باشد ملک تست ای مستعان‏

  • How shall the earth show forth the secrets of its inmost mind? How shall the garden become radiant without the sky?
  • کی نماید خاک اسرار ضمیر ** کی شود بی‏آسمان بستان منیر

  • Whence have they fetched those garments (fair qualities)? (They have derived) all of them from One who is Bounteous and Merciful.
  • از کجا آورده‏اند آن حله‏ها ** من کریم من رحیم کلها

  • Those graces are the signs of a Witness: they are the footprints of a man devoted to (God's) service. 1665
  • آن لطافتها نشان شاهدی است ** آن نشان پای مرد عابدی است‏

  • (None but) that person that has seen the King is gladdened by the sign; when one has not seen Him, there is no recognition.
  • آن شود شاد از نشان کاو دید شاه ** چون ندید او را نباشد انتباه‏

  • The spirit of that one who at the time of Am not I (your Lord)? saw his Lord and became beside himself and intoxicated—
  • روح آن کس کاو به هنگام أ لست ** دید رب خویش و شد بی‏خویش و مست‏

  • He (that spirit) knows the scent of the wine because he drank it (before); when he has not drunk it, how can he scent it?
  • او شناسد بوی می کاو می بخورد ** چون نخورد او می چه داند بوی کرد

  • For Wisdom is like a stray camel: like a go-between, it guides (those who find and recognise it) to (the presence of) kings.
  • ز انکه حکمت همچو ناقه‏ی ضاله است ** همچو دلاله شهان را داله است‏

  • You behold in dream a person of pleasing countenance, who gives you a promise and a sign 1670
  • تو ببینی خواب در یک خوش لقا ** کاو دهد وعده و نشانی مر ترا

  • That your desire will come to pass; here is the sign—such and such a person will meet you to-morrow.
  • که مراد تو شود اینک نشان ** که بپیش آید ترا فردا فلان‏

  • One sign is that he will be riding; one sign is that he will clasp you to his breast;
  • یک نشانی آن که او باشد سوار ** یک نشانی که ترا گیرد کنار

  • One sign is that he will smile before you; one sign is that he will fold his hands in your presence;
  • یک نشانی که بخندد پیش تو ** یک نشان که دست بندد پیش تو

  • One sign is that when the morrow comes you will not tell this dream to any one, though you would fain do so.
  • یک نشانی آن که این خواب از هوس ** چون شود فردا نگویی پیش کس‏

  • Concerning that (last-mentioned) sign, He (God) said to Zakariyyá (Zacharias), “Thou shalt not begin to speak at all till three days (have passed). 1675
  • ز ان نشان با والد یحیی بگفت ** که نیایی تا سه روز اصلا به گفت‏