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
In regard to him it is (worthy of) praise, and in regard to thee it is (worthy of) blame: in regard to him honey, and in regard to thee poison.
در حق او مدح و در حق تو ذم ** در حق او شهد و در حق تو سم
I am independent of all purity and impurity, of all slothfulness and alacrity (in worshipping Me).1755
ما بری از پاک و ناپاکی همه ** از گران جانی و چالاکی همه
I did not ordain (Divine worship) that I might make any profit; nay, but that I might do a kindness to (My) servants.
من نکردم امر تا سودی کنم ** بلکه تا بر بندگان جودی کنم
In the Hindoos the idiom of Hind (India) is praiseworthy; in the Sindians the idiom of Sind is praiseworthy.
هندوان را اصطلاح هند مدح ** سندیان را اصطلاح سند مدح
I am not sanctified by their glorification (of Me); ’tis they that become sanctified and pearl-scattering (pure and radiant).
من نگردم پاک از تسبیحشان ** پاک هم ایشان شوند و در فشان
I look not at the tongue and the speech; I look at the spirit and the state (of feeling).
ما زبان را ننگریم و قال را ** ما روان را بنگریم و حال را
I gaze into the heart (to see) whether it be lowly, though the words uttered be not lowly,1760
ناظر قلبیم اگر خاشع بود ** گر چه گفت لفظ ناخاضع رود
Because the heart is the substance, speech (only) the accident; so the accident is subservient, the substance is the (real) object.
ز انکه دل جوهر بود گفتن عرض ** پس طفیل آمد عرض جوهر غرض
How much (more) of these phrases and conceptions and metaphors? I want burning, burning: become friendly with that burning!
چند ازین الفاظ و اضمار و مجاز ** سوز خواهم سوز با آن سوز ساز
Light up a fire of love in thy soul, burn thought and expression entirely (away)!
آتشی از عشق در جان بر فروز ** سربهسر فکر و عبارت را بسوز
O Moses, they that know the conventions are of one sort, they whose souls and spirits burn are of another sort.”
موسیا آداب دانان دیگرند ** سوخته جان و روانان دیگرند
To lovers there is a burning (which consumes them) at every moment: tax and tithe are not (imposed) on a ruined village.1765
عاشقان را هر نفس سوزیدنی ست ** بر ده ویران خراج و عشر نیست
If he (the lover) speak faultily, do not call him faulty; and if the martyr be bathed in blood, do not wash him.
گر خطا گوید و را خاطی مگو ** گر بود پر خون شهید او را مشو
For martyrs, blood is better than water: this fault (committed by him) is better than a hundred right actions (of another).
خون شهیدان را ز آب اولیتر است ** این خطا از صد ثواب اولیتر است
Within the Ka‘ba the rule of the qibla does not exist: what matter if the diver has no snow-shoes?
در درون کعبه رسم قبله نیست ** چه غم ار غواص را پاچیله نیست
Do not seek guidance from the drunken: why dost thou order those whose garments are rent in pieces to mend them?
تو ز سر مستان قلاووزی مجو ** جامه چاکان را چه فرمایی رفو
The religion of Love is apart from all religions: for lovers, the (only) religion and creed is—God.1770
ملت عشق از همه دینها جداست ** عاشقان را ملت و مذهب خداست
If the ruby have not a seal (graven on it), ’tis no harm: Love in the sea of sorrow is not sorrowful.
لعل را گر مهر نبود باک نیست ** عشق در دریای غم غمناک نیست
How the (Divine) revelation came to Moses, on whom be peace, excusing that shepherd.
وحی آمدن موسی را علیه السلام در عذر آن شبان
After that, God spake secretly in the inmost heart of Moses mysteries which cannot be spoken.
بعد از آن در سر موسی حق نهفت ** رازهایی کان نمیآید به گفت
Words were poured upon his heart: vision and speech were mingled together.
بر دل موسی سخنها ریختند ** دیدن و گفتن به هم آمیختند
How oft did he become beside himself and how oft return to himself! How oft did he fly from eternity to everlastingness!
چند بیخود گشت و چند آمد به خود ** چند پرید از ازل سوی ابد
If I should unfold (his tale) after this, ’tis foolishness (in me), because the explanation of this is beyond (our) understanding;1775
بعد از این گر شرح گویم ابلهی است ** ز انکه شرح این ورای آگهی است
And if I should speak (thereof), ’twould root up (men's) minds; and if I should write (thereof), ’twould shatter many pens.
ور بگویم عقلها را بر کند ** ور نویسم بس قلمها بشکند
When Moses heard these reproaches from God, he ran into the desert in quest of the shepherd.
چون که موسی این عتاب از حق شنید ** در بیابان در پی چوپان دوید
He pushed on over the footprints of the bewildered man, he scattered dust from the skirt of the desert.
بر نشان پای آن سر گشته راند ** گرد از پردهی بیابان بر فشاند
The footstep of a man distraught is, in truth, distinct from the footsteps of others:
گام پای مردم شوریده خود ** هم ز گام دیگران پیدا بود
(At) one step, (he moves) like the rook (straight) from top to bottom (of the chessboard); (at) one step he goes crossways, like the bishop;1780
یک قدم چون رخ ز بالا تا نشیب ** یک قدم چون پیل رفته بر وریب
Now lifting his crest like a wave; now going on his belly like a fish;
گاه چون موجی بر افرازان علم ** گاه چون ماهی روانه بر شکم
Now writing (a description of) his state on some dust, like a geomancer who takes an omen by drawing lines (on earth or sand).
گاه بر خاکی نبشته حال خود ** همچو رمالی که رملی بر زند
At last he (Moses) overtook and beheld him; the giver of glad news said, “Permission has come (from God).
عاقبت دریافت او را و بدید ** گفت مژده ده که دستوری رسید
Do not seek any rules or method (of worship); say whatsoever your distressful heart desires.
هیچ آدابی و ترتیبی مجو ** هر چه میخواهد دل تنگت بگو
Your blasphemy is (the true) religion, and your religion is the light of the spirit: you are saved, and through you a (whole) world is in salvation.1785
کفر تو دین است و دینت نور جان ** ایمنی و ز تو جهانی در امان
O you who are made secure by God doeth whatso He willeth, go, loose your tongue without regard (for what you say).”
ای معاف یفعل الله ما یشاء ** بیمحابا رو زبان را بر گشا
He said, “O Moses, I have passed beyond that: I am now bathed in (my) heart's blood.
گفت ای موسی از آن بگذشتهام ** من کنون در خون دل آغشتهام
I have passed beyond the Lote-tree of the farthest bourn, I have gone a hundred thousand years' journey on the other side.
من ز سدرهی منتهی بگذشتهام ** صد هزاران ساله ز آن سو رفتهام
Thou didst ply the lash, and my horse shied, made a bound, and passed beyond the sky.
تازیانه بر زدی اسبم بگشت ** گنبدی کرد و ز گردون بر گذشت