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2
1918-1967

  • Since there is (the text) the hand of God is above their hands, the One (God) has declared our hand to be His hand.
  • چون ید الله فوق أیدیهم بود ** دست ما را دست خود فرمود احد

  • Therefore mine is surely a long hand that has passed beyond the Seventh Heaven.
  • پس مرا دست دراز آمد یقین ** بر گذشته ز آسمان هفتمین‏

  • My hand showed (its) cunning upon the sky: O teacher of the Qur’án, recite the moon hath been cleft asunder.’ 1920
  • دست من بنمود بر گردون هنر ** مقریا بر خوان که انشق القمر

  • This characteristic, moreover, is on account of the weakness of (men's) understandings: how is it possible to explain the (Divine) omnipotence to the weak?
  • این صفت هم بهر ضعف عقلهاست ** با ضعیفان شرح قدرت کی رواست‏

  • You will surely know when you lift your head from (this sensuous) sleep. ’Tis the end (of my discourse), and God knows best what is right.
  • خود بدانی چون بر آری سر ز خواب ** ختم شد و الله أعلم بالصواب‏

  • “(If I had told you about the snake), you would not have been able to eat, nor would you have been capable of vomiting or cared (to do so).
  • مر ترا نه قوت خوردن بدی ** نه ره و پروای قی کردن بدی‏

  • I heard (your) abuse and went on with my work; I kept repeating under my lip (breath), ‘O Lord, make (it) easy!’
  • می‏شنیدم فحش و خر می‏راندم ** رب یسر زیر لب می‏خواندم‏

  • I had not permission to speak of the cause, and I had not power to abandon you. 1925
  • از سبب گفتن مرا دستور نه ** ترک تو گفتن مرا مقدور نه‏

  • From the grief in my heart I was saying continually, ‘Guide my people; verily, they know not’.”
  • هر زمان می‏گفتم از درد درون ** اهد قومی إنهم لا یعلمون‏

  • The man that had been delivered from woe was falling on his knees and saying, “O (thou who art) my bliss, O my fortune and treasure,
  • سجده‏ها می‏کرد آن رسته ز رنج ** کای سعادت ای مرا اقبال و گنج‏

  • Thou wilt get rewards from God, O noble one; this weakling has not the power to thank thee.
  • از خدا یابی جزاها ای شریف ** قوت شکرت ندارد این ضعیف‏

  • God will say thanks to thee, O leader; I have not the lips and the chin and the voice for that.”
  • شکر حق گوید ترا ای پیشوا ** آن لب و چانه ندارم و آن نوا

  • Of this fashion is the enmity of the wise: their poison is gladness to the soul. 1930
  • دشمنی عاقلان زین‏سان بود ** زهر ایشان ابتهاج جان بود

  • The friendship of the fool is woe and perdition: hear this tale as a parable.
  • دوستی ابله بود رنج و ضلال ** این حکایت بشنو از بهر مثال‏

  • On putting trust in the fawningness and good faith of the bear.
  • اعتماد کردن بر تملق و وفای خرس‏

  • A dragon was pulling a bear (into its jaws); a valiant man went and succoured it.
  • اژدهایی خرس را در می‏کشید ** شیر مردی رفت و فریادش رسید

  • The valiant (holy) men are a help in the world when the wail of the oppressed reaches (them).
  • شیر مردانند در عالم مدد ** آن زمان کافغان مظلومان رسد

  • From every quarter they hear the cry of the oppressed and run in that direction, like the mercy of God.
  • بانگ مظلومان ز هر جا بشنوند ** آن طرف چون رحمت حق می‏دوند

  • Those buttresses for the breaches of the world, those physicians for hidden maladies, 1935
  • آن ستونهای خللهای جهان ** آن طبیبان مرضهای نهان‏

  • Are pure love and justice and mercy; even as God, they are flawless (incorruptible) and unbribed.
  • محض مهر و داوری و رحمتند ** همچو حق بی‏علت و بی‏رشوتند

  • (If you ask one of them), “Why dost thou give him this aid all at once?” he says, “On account of his grief and helplessness.”
  • این چه یاری می‏کنی یک بارگیش ** گوید از بهر غم و بی‏چارگیش‏

  • Lovingkindness is fallen a prey to the valiant (holy) man, (for) medicine seeks naught in the world but the pain (which it should cure).
  • مهربانی شد شکار شیر مرد ** در جهان دارو نجوید غیر درد

  • Wherever a pain is, the remedy goes there: wherever a lowland is, the water runs there.
  • هر کجا دردی دوا آن جا رود ** هر کجا پستی است آب آن جا دود

  • If thou want the water of mercy, go, become lowly, and then drink the wine of mercy and become drunken. 1940
  • آب رحمت بایدت رو پست شو ** و آن گهان خور خمر رحمت مست شو

  • Mercy upon mercy comes (and rises like a flood) up to the head; do not thou come down to (and dwell upon) a single mercy, O son!
  • رحمت اندر رحمت آمد تا به سر ** بر یکی رحمت فرومای ای پسر

  • Bring the sky under thy feet, O brave one! Hear from above the firmament the noise of the (celestial) music!
  • چرخ را در زیر پا آر ای شجاع ** بشنو از فوق فلک بانگ سماع‏

  • Put out of thine ear the cotton of evil suggestion, that the cries from heaven may come into thine ear.
  • پنبه‏ی وسواس بیرون کن ز گوش ** تا به گوشت آید از گردون خروش‏

  • Purge thy two eyes from the hair of defect, that thou mayst behold the garden and cypress-plot of the world unseen.
  • پاک کن دو چشم را از موی عیب ** تا ببینی باغ و سروستان غیب‏

  • Eject the phlegm from thy brain and nose, that the wind of God may come into the centres of thy (spiritual) sense of smell. 1945
  • دفع کن از مغز و از بینی زکام ** تا که ریح الله در آید در مشام‏

  • Do not leave (in thyself) any trace of fever and bile, that thou mayst get from the world the taste of sugar.
  • هیچ مگذار از تب و صفرا اثر ** تا بیابی از جهان طعم شکر

  • Remedium virilitatis adhibe neu virilitate carens cucurreris, that a hundred kinds of fair ones may come forth. [Cure (your) manhood and don’t run around impotently, that a hundred kinds of fair ones may come forth.]
  • داروی مردی کن و عنین مپوی ** تا برون آیند صد گون خوب روی‏

  • Tear the fetter, which is the body, from the foot of thy soul, so that it may race round the arena.
  • کنده‏ی تن را ز پای جان بکن ** تا کند جولان به گرد آن چمن‏

  • Take off the shackle of avarice from thy hands and neck: seize (and enjoy) a new fortune in the old heaven.
  • غل بخل از دست و گردن دور کن ** بخت نو دریاب در چرخ کهن‏

  • And if thou art unable (to do that), fly to the Ka‘ba of (Divine) grace: lay thy helplessness before the Helper. 1950
  • ور نمی‏تانی به کعبه‏ی لطف پر ** عرضه کن بی‏چارگی بر چاره‏گر

  • Lamentation and weeping are a mighty stock-in-trade (resource); the Universal Mercy is the mightiest nurse (to comfort and cherish).
  • زاری و گریه قوی سرمایه‏ای است ** رحمت کلی قوی‏تر دایه‏ای است‏

  • The nurse and mother seeks a pretext (for giving relief): (she waits to see) when her child will begin to weep.
  • دایه و مادر بهانه جو بود ** تا که کی آن طفل او گریان شود

  • He (God) created the child, (namely) your wants, in order that it might moan and that milk might (then) be produced for it.
  • طفل حاجات شما را آفرید ** تا بنالید و شود شیرش پدید

  • He said, “Call ye upon God!” Refrain not thou from lamentation, in order that the milk of His loving kindnesses may flow.
  • گفت ادعوا الله بی‏زاری مباش ** تا بجوشد شیرهای مهرهاش‏

  • The howling of the wind and the pouring forth of (rain like) milk from the cloud are for care of us: (have) patience one moment! 1955
  • هوی هوی باد و شیر افشان ابر ** در غم مااند یک ساعت تو صبر

  • Thou hast heard (the text) “in the sky is your daily bread”. Wherefore hast thou stuck to this low place?
  • فی السماء رزقکم بشنیده‏ای ** اندر این پستی چه بر چفسیده‏ای‏

  • Deem thy fear and despair to be the voice of the ghoul drawing thine ear (down) to the abyss of degradation.
  • ترس و نومیدیت دان آواز غول ** می‏کشد گوش تو تا قعر سفول‏

  • Every call that draws thee upward—know that that call has come from on high.
  • هر ندایی که ترا بالا کشید ** آن ندا می‏دان که از بالا رسید

  • Every call that excites cupidity in thee—know that it is the howl of the wolf which tears men (to pieces).
  • هر ندایی که ترا حرص آورد ** بانگ گرگی دان که او مردم درد

  • This (afore-mentioned) height is not (high) in respect of position; these “heights” are towards (refer to) mind and spirit. 1960
  • این بلندی نیست از روی مکان ** این بلندیهاست سوی عقل و جان‏

  • Every cause is higher than the effect: the stone and iron (from which fire is struck) are superior to the sparks.
  • هر سبب بالاتر آمد از اثر ** سنگ و آهن فایق آمد بر شرر

  • Such and such a person is (really) seated above that one who lifts up his head so haughtily, though in appearance he is seated beside him.
  • آن فلانی فوق آن سرکش نشست ** گر چه در صورت به پهلویش نشست‏

  • The superiority of that (person's) place is in respect of (his spiritual) nobility; the place (that is) far from the (spiritual) seat of honour is held in slight regard.
  • فوقی آن جاست از روی شرف ** جای دور از صدر باشد مستخف‏

  • Forasmuch as the stone and iron are prior in action, the superiority of these twain is proper;
  • سنگ و آهن زین جهت که سابق است ** در عمل فوقی این دو لایق است‏

  • But those sparks, in respect of their being the final cause, are from this point of view far in front of (superior to) the iron and stone. 1965
  • و آن شرر از روی مقصودی خویش ** ز آهن و سنگ است زین رو پیش و بیش‏

  • The stone and iron are first, and the sparks last; but these twain are the body, and the sparks are the soul.
  • سنگ و آهن اول و پایان شرر ** لیک این هر دو تنند و جان شرر

  • If those sparks are posterior in time, (yet) in quality they are higher than the stone and iron.
  • آن شرر گر در زمان واپس‏تر است ** در صفت از سنگ و آهن برتر است‏