- 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
- Birth is the attribute of everything that is (a) body: whatever is born is on this side of the river,
- هر چه جسم آمد ولادت وصف اوست ** هر چه مولود است او زین سوی جوست
- Because it is of (the world of) becoming and decay and (is) contemptible: it is originated and certainly requires an Originator.”
- ز انکه از کون و فساد است و مهین ** حادث است و محدثی خواهد یقین
- He (the shepherd) said, “O Moses, thou hast closed my mouth and thou hast burned my soul with repentance.”
- گفت ای موسی دهانم دوختی ** و ز پشیمانی تو جانم سوختی
- He rent his garment and heaved a sigh, and hastily turned his head towards a desert and went (his way).
- جامه را بدرید و آهی کرد تفت ** سر نهاد اندر بیابانی و رفت
- How the high God rebuked Moses, on whom be peace, on account of the shepherd.
- عتاب کردن حق تعالی با موسی علیه السلام از بهر آن شبان
- A revelation came to Moses from God—“Thou hast parted My servant from Me. 1750
- وحی آمد سوی موسی از خدا ** بندهی ما را ز ما کردی جدا
- Didst thou come (as a prophet) to unite, or didst thou come to sever?
- تو برای وصل کردن آمدی ** نی برای فصل کردن آمدی
- So far as thou canst, do not set foot in separation: of (all) things the most hateful to Me is divorce.
- تا توانی پا منه اندر فراق ** أبغض الأشیاء عندی الطلاق
- I have bestowed on every one a (special) way of acting: I have given to every one a (peculiar) form of expression.
- هر کسی را سیرتی بنهادهام ** هر کسی را اصطلاحی دادهام