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2
1696-1745

  • May thy fortune be lasting, O rider! Have pity on lovers and excuse (them).”
  • دولتت پاینده بادا ای سوار ** رحم کن بر عاشقان معذور دار

  • When you have made search (and your) looking has been in earnest—earnest endeavour does not fail: so the Tradition has come down (from the Prophet)—
  • چون طلب کردی به جد آمد نظر ** جد خطا نکند چنین آمد خبر

  • Suddenly comes a blessed rider; then he clasps you very closely to his breast.
  • ناگهان آمد سواری نیک بخت ** پس گرفت اندر کنارت سخت سخت‏

  • You become senseless and fall to vaunting (ecstatically); the ignorant (uninitiated) man says, “Here is fraud and hypocrisy.”
  • تو شدی بی‏هوش و افتادی به طاق ** بی‏خبر گفت اینت سالوس و نفاق‏

  • How does he see what this enthusiasm in him (the enraptured person) is? He knows not (who it is) with whom that is the sign of union. 1700
  • او چه می‏بیند در او این شور چیست ** او نداند کان نشان وصل کیست‏

  • This sign concerns (only) him that has seen (before): how should the sign appear to the other one?
  • این نشان در حق او باشد که دید ** آن دگر را کی نشان آید پدید

  • Every moment that a sign was coming from Him, a (new) spirit was coming into that person's spirit.
  • هر زمان کز وی نشانی می‏رسید ** شخص را جانی به جانی می‏رسید

  • Water has reached the helpless fish. These signs are (those mentioned in the text) those are the signs of the Book.
  • ماهی بی‏چاره را پیش آمد آب ** این نشانها تلک آیات الکتاب‏

  • Hence the signs which are in the prophets are peculiar to (known exclusively by) him who is a friend (knower and lover of God).
  • پس نشانیها که اندر انبیاست ** خاص آن جان را بود کاو آشناست‏

  • This discourse remains imperfect and unsettled; I have no heart (understanding), I am out of my mind: excuse me. 1705
  • این سخن ناقص بماند و بی‏قرار ** دل ندارم بی‏دلم معذور دار

  • How can any one number the motes, especially that one whose understanding has been transported by Love?
  • ذره‏ها را کی تواند کس شمرد ** خاصه آن کاو عشق عقل او ببرد

  • Shall I number the leaves of the garden? Shall I number the cries of the partridge and the crow?
  • می‏شمارم برگهای باغ را ** می‏شمارم بانگ کبک و زاغ را

  • They come not into computation, but I enumerate them for the guidance of him that is put to trial.
  • در شمار اندر نیاید لیک من ** می‏شمارم بهر رشد ممتحن‏

  • The sinister influence of Saturn and the auspicious influence of Jupiter come not into computation, though you may enumerate;
  • نحس کیوان یا که سعد مشتری ** ناید اندر حصر گر چه بشمری‏

  • But still, some of these two (diverse) effects must be explained—that is, the benefit and injury (which they involve)— 1710
  • لیک هم بعضی از این هر دو اثر ** شرح باید کرد یعنی نفع و ضر

  • In order that some little part of the effects of the (Divine) decree may be made known to the good-fortuned and the ill-starred.
  • تا شود معلوم آثار قضا ** شمه ای مر اهل سعد و نحس را

  • He whose ascendant (ruling planet) is Jupiter will be rejoiced by vivacity (of disposition) and eminence;
  • طالع آن کس که باشد مشتری ** شاد گردد از نشاط و سروری‏

  • And it will be necessary for him whose ascendant is Saturn to take precautions against every (kind of) mischief in his affairs.
  • و انکه را طالع زحل از هر شرور ** احتیاطش لازم آید در امور

  • If I should speak to one whose (ruling) planet is Saturn of his (Saturn's) fire, it (my discourse) would burn (torment) that hapless man.
  • گر بگویم آن زحل استاره را ** ز آتشش سوزد مر آن بی‏چاره را

  • Our King (God) has given permission, (saying), “Commemorate Allah”: He saw us in the fire and gave us light. 1715
  • اذکروا الله شاه ما دستور داد ** اندر آتش دید ما را نور داد

  • He has said, “Although I far transcend your commemoration (of Me), (and although) the pictorial ideas (of human speech) are not suitable to Me,
  • گفت اگر چه پاکم از ذکر شما ** نیست لایق مر مرا تصویرها

  • Yet he that is intoxicated with (pictorial) imagination and fancy will never apprehend My essence without (the help of) similitude.”
  • لیک هرگز مست تصویر و خیال ** در نیابد ذات ما را بی‏مثال‏

  • Bodily commemoration is an imperfect fancy: the Kingly attributes are remote from those (forms of speech).
  • ذکر جسمانه خیال ناقص است ** وصف شاهانه از آنها خالص است‏

  • If any one say of a king, “He is not a weaver,” what praise is this? He (that person) is surely ignorant.
  • شاه را گوید کسی جولاه نیست ** این چه مدح است این مگر آگاه نیست‏

  • How Moses, on whom be peace, took offence at the prayer of the shepherd.
  • انکار کردن موسی علیه السلام بر مناجات شبان‏

  • Moses saw a shepherd on the way, who was saying, “O God who choosest (whom Thou wilt), 1720
  • دید موسی یک شبانی را به راه ** کاو همی‏گفت ای خدا و ای اله‏

  • Where art Thou, that I may become Thy servant and sew Thy shoes and comb Thy head?
  • تو کجایی تا شوم من چاکرت ** چارقت دوزم کنم شانه سرت‏

  • That I may wash Thy clothes and kill Thy lice and bring milk to Thee, O worshipful One;
  • جامه‏ات شویم شپشهایت کشم ** شیر پیشت آورم ای محتشم‏

  • That I may kiss Thy little hand and rub Thy little foot, (and when) bedtime comes I may sweep Thy little room,
  • دستکت بوسم بمالم پایکت ** وقت خواب آید بروبم جایکت‏

  • O Thou to whom all my goats be a sacrifice, O Thou in remembrance of whom are my cries of ay and ah!”
  • ای فدای تو همه بزهای من ** ای به یادت هیهی و هیهای من‏

  • The shepherd was speaking foolish words in this wise. Moses said, “Man, to whom is this (addressed)?” 1725
  • این نمط بی‏هوده می‏گفت آن شبان ** گفت موسی با کی است این ای فلان‏

  • He answered, “To that One who created us; by whom this earth and sky were brought to sight.”
  • گفت با آن کس که ما را آفرید ** این زمین و چرخ از او آمد پدید

  • “Hark!” said Moses, “you have become very backsliding (depraved); indeed you have not become a Moslem, you have become an infidel.
  • گفت موسی های خیره‏سر شدی ** خود مسلمان ناشده کافر شدی‏

  • What babble is this? what blasphemy and raving? Stuff some cotton into your mouth!
  • این چه ژاژست و چه کفر است و فشار ** پنبه‏ای اندر دهان خود فشار

  • The stench of your blasphemy has made the (whole) world stinking: your blasphemy has turned the silk robe of religion into rags.
  • گند کفر تو جهان را گنده کرد ** کفر تو دیبای دین را ژنده کرد

  • Shoes and socks are fitting for you, (but) how are such things right for (One who is) a Sun? 1730
  • چارق و پا تابه لایق مر تراست ** آفتابی را چنینها کی رواست‏

  • If you do not stop your throat from (uttering) these words, a fire will come and burn up the people.
  • گر نبندی زین سخن تو حلق را ** آتشی آید بسوزد خلق را

  • If a fire has not come, (then) what is this smoke? Why has your soul become black and your spirit rejected (by God)?
  • آتشی گر نامده ست این دود چیست ** جان سیه گشته روان مردود چیست‏

  • If you know that God is the Judge, how is it right for you (to indulge in) this doting talk and familiarity?
  • گر همی‏دانی که یزدان داور است ** ژاژ و گستاخی ترا چون باور است‏

  • Truly, the friendship of a witless man is enmity: the high God is not in want of suchlike service.
  • دوستی بی‏خرد خود دشمنی است ** حق تعالی زین چنین خدمت غنی است‏

  • To whom are you saying this? To your paternal and maternal uncles? Are the body and (its) needs among the attributes of the Lord of glory? 1735
  • با که می‏گویی تو این با عم و خال ** جسم و حاجت در صفات ذو الجلال‏

  • (Only) he that is waxing and growing drinks milk: (only) he that has need of feet puts on shoes.
  • شیر او نوشد که در نشو و نماست ** چارق او پوشد که او محتاج پاست‏

  • And if these words of yours are (meant) for His servant, of whom God said, ‘He is I and I myself am he’;
  • ور برای بنده‏ش است این گفت‏وگو ** آن که حق گفت او من است و من خود او

  • (For him) of whom He (God) said, ‘Verily, I was sick and thou didst not visit Me,’ (that is), ‘I became ill, not he (the sick man) alone’;
  • آن که گفت انی مرضت لم تعد ** من شدم رنجور او تنها نشد

  • (For him) who has become seeing by Me and hearing by Me— this (talk of yours) is foolish nonsense even in regard to that servant.
  • آن که بی‏یسمع و بی‏یبصر شده ست ** در حق آن بنده این هم بی‏هده ست‏

  • To speak irreverently to one chosen of God causes the heart (spirit) to perish and keeps the page (record) black. 1740
  • بی‏ادب گفتن سخن با خاص حق ** دل بمیراند سیه دارد ورق‏

  • If you should call a man ‘Fátima’—though men and women are all of one kind—
  • گر تو مردی را بخوانی فاطمه ** گر چه یک جنسند مرد و زن همه‏

  • He will seek to murder you, so far as it is possible (for him), albeit he is good-natured and forbearing and quiet.
  • قصد خون تو کند تا ممکن است ** گر چه خوش خو و حلیم و ساکن است‏

  • (The name) Fátima is (a term of) praise in regard to women, (but) if you address it to a man, ’tis (like) the blow of a spearhead.
  • فاطمه مدح است در حق زنان ** مرد را گویی بود زخم سنان‏

  • Hand and foot are (terms of) praise in relation to us; in relation to the holiness of God they are pollution.
  • دست و پا در حق ما استایش است ** در حق پاکی حق آلایش است‏

  • (The words) He begat not, He was not begotten are appropriate to Him: He is the Creator of begetter and begotten. 1745
  • لم یلد لم یولد او را لایق است ** والد و مولود را او خالق است‏