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 sign1670
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
For three nights keep silence as to thy good and ill: this will be the sign that Yahyá will come (be born) to thee.
تا سه شب خامش کن از نیک و بدت ** این نشان باشد که یحیی آیدت