The people of that (other) world, like that world, on account of (their) probity continue for ever in (observance of their) covenant and promise.
اهل آن عالم چو آن عالم ز بر ** تا ابد در عهد و پیمان مستمر
When, in sooth, did two prophets oppose each other? When did they wrest (their) evidential miracles (spiritual powers and privileges) from one another?
خود دو پیغمبر به هم کی ضد شدند ** معجزات از همدگر کی بستدند
How should the fruit of that world become stale? Intellectual joy does not turn into sorrows.
کی شود پژمرده میوهی آن جهان ** شادی عقلی نگردد اندهان
The fleshly soul is unplighted (bound by no covenant); for that reason it ought to be killed: it is base, and base is the spot to which its desires are directed.
نفس بیعهدست زان رو کشتنیست ** او دنی و قبلهگاه او دنیست
This assembly (the world) is well-adapted for fleshly souls: the grave and shroud are suitable to the dead.1655
نفسها را لایقست این انجمن ** مرده را درخور بود گور و کفن
Although the fleshly soul is sagacious and acute, its qibla (objective) is this world, (therefore) regard it as dead.
نفس اگر چه زیرکست و خردهدان ** قبلهاش دنیاست او را مرده دان
(But when) the water of God's inspiration has reached this dead (soul), the living (soul) comes into view (rises) from the tomb of a corpse.
آب وحی حق بدین مرده رسید ** شد ز خاک مردهای زنده پدید
Until inspiration comes, do not thou (meanwhile) be duped by that rouge (vanity) of “May his life be long!”
تا نیاید وحش تو غره مباش ** تو بدان گلگونهی طال بقاش
Seek the applause and renown that does not die away, the splendour of the sun that does not sink.
بانگ و صیتی جو که آن خامل نشد ** تاب خورشیدی که آن آفل نشد
Those abstruse sciences and disputations are (like) the people of Pharaoh: Death is like the water of the Nile.1660
آن هنرهای دقیق و قال و قیل ** قوم فرعوناند اجل چون آب نیل
Although their brilliance and pomp and show and enchantment drag the people along by the scruff of the neck,
رونق و طاق و طرنب و سحرشان ** گرچه خلقان را کشد گردن کشان
Know that all (that) is (like) the enchantments of the magicians; know that Death is (like) the rod (of Moses) which became a dragon.
سحرهای ساحران دان جمله را ** مرگ چوبی دان که آن گشت اژدها
It made one mouthful of all (their) sorceries. There was a world filled with night: the dawn devoured it.
جادویها را همه یک لقمه کرد ** یک جهان پر شب بد آن را صبح خورد
The light is not made greater and more by that (act of) devouring; nay, it is just the same as it has (always) been before.
نور از آن خوردن نشد افزون و بیش ** بل همان سانست کو بودست پیش
It is increased in respect of the effect (which it has produced), but not in respect of its essence: the essence hath (suffers) no increase or diminution.1665
در اثر افزون شد و در ذات نی ** ذات را افزونی و آفات نی
God was not increased by (His) bringing the world into existence: that which He was not formerly He has not become now;
حق ز ایجاد جهان افزون نشد ** آنچ اول آن نبود اکنون نشد
But the effect (phenomenal being) was increased by (His) bringing created things into existence: there is (a great) difference between these two increases.
لیک افزون گشت اثر ز ایجاد خلق ** در میان این دو افزونیست فرق
The increase of the effect is His manifestation, in order that His attributes and action may be made visible.
هست افزونی اثر اظهار او ** تا پدید آید صفات و کار او
The increase of any (so-called) essence is a proof that it (the essence) is originated and subject to causes.
هست افزونی هر ذاتی دلیل ** کو بود حادث به علتها علیل
Commentary on "Moses conceived a fear in his heart: We said, ‘Fear not, verily thou wilt be the superior.’"
تفسیر اوجس فی نفسه خیفة موسی قلنا لا تخف انک انت الا علی
Moses said, “Magic too is a bewildering thing: how shall I act?—for this people have no discernment.”1670
گفت موسی سحر هم حیرانکنیست ** چون کنم کین خلق را تمییز نیست
God said, “I will produce discernment, I will make the undiscerning mind able to perceive (the truth).
گفت حق تمییز را پیدا کنم ** عقل بیتمییز را بینا کنم
Howbeit they (the magicians) have raised up foam, like the sea, thou, O Moses, wilt prevail: fear not!”
گرچه چون دریا برآوردند کف ** موسیا تو غالب آیی لا تخف
Magic was glorious in its own time: when the rod became a dragon, those (magic arts) were disgraced.
بود اندر عهده خود سحر افتخار ** چون عصا شد مار آنها گشت عار
Every one pretends to excellence and elegance: the stone of Death is the touchstone for (these) elegances.
هر کسی را دعوی حسن و نمک ** سنگ مرگ آمد نمکها را محک
Magic is gone and the miracle of Moses is past: as regards both, the bowl has fallen from the roof of (their) being.1675
سحر رفت و معجزهی موسی گذشت ** هر دو را از بام بود افتاد طشت
What has the noise of the bowl of magic left behind but execration? What has the noise of the bowl of religion left behind but sublimity?
بانگ طشت سحر جز لعنت چه ماند ** بانگ طشت دین به جز رفعت چه ماند
Since the touchstone has become hidden from man and woman, O adulterated coin, come now into line (with the genuine coin) and brag!
چون محک پنهان شدست از مرد و زن ** در صف آ ای قلب و اکنون لاف زن
’Tis the time for thee to brag. Since the touchstone is absent, they will pass thee in honour from hand to hand.
وقت لافستت محک چون غایبست ** میبرندت از عزیزی دست دست
The adulterated coin is ever saying to me arrogantly, “O pure gold, how am I inferior to thee?”
قلب میگوید ز نخوت هر دمم ** ای زر خالص من از تو کی کمم
The gold says, “Yes, O fellow-servant; but the touchstone is coming: be prepared.”1680
زر همیگوید بلی ای خواجهتاش ** لیک میآید محک آماده باش
The death of the body is a (welcome) gift to the adepts of the mystery: what damage is (done by) the scissors to pure gold?
مرگ تن هدیهست بر اصحاب راز ** زر خالص را چه نقصانست گاز
If the adulterated coin had seen the end in regard to itself, it would have become at first the black (thing) which it became in the end.
قلب اگر در خویش آخربین بدی ** آن سیه که آخر شد او اول شدی
Since (in that case) it would have become black at first, in confrontation (with the genuine coin) it would have been far from duplicity and damnation.
چون شدی اول سیه اندر لقا ** دور بودی از نفاق و از شقا
It would have sought the elixir of (Divine) grace; its reason would have prevailed over its hypocrisy.
کیمیای فضل را طالب بدی ** عقل او بر زرق او غالب بدی
Since it would have become broken-hearted on account of its (evil) state, it would have seen before it Him who mends them that are broken.1685
چون شکستهدل شدی از حال خویش ** جابر اشکستگان دیدی به پیش
(When) it saw the end and became broken (contrite), it was at once bandaged by the Bone-setter.
عاقبت را دید و او اشکسته شد ** از شکستهبند در دم بسته شد
The (Divine) grace impelled the pieces of copper towards the elixir; the gilt (coin) remained deprived of (Divine) bounty.
فضل مسها را سوی اکسیر راند ** آن زراندود از کرم محروم ماند
O gilt one, do not make pretensions: recognise that thy purchaser will not (always) remain so blind.
ای زراندوده مکن دعوی ببین ** که نماند مشتریت اعمی چنین
The light of the place of congregation (at the Last Judgement) will cause their (the purchasers') eyes to see and will expose thy blindfolding (of them).
نور محشر چشمشان بینا کند ** چشم بندی ترا رسوا کند
Look at those who have seen the end: they are the amazement of souls and the envy of the eye.1690
بنگر آنها را که آخر دیدهاند ** حسرت جانها و رشک دیدهاند
Look at those who have seen (only) the present: their inmost self is corrupt; they are radically decapitated (cut off from the Truth).
بنگر آنها را که حالی دیدهاند ** سر فاسد ز اصل سر ببریدهاند
To the seer of the present, who is in ignorance and doubt, both the true dawn and the false dawn are one (and the same).
پیش حالیبین که در جهلست و شک ** صبح صادق صبح کاذب هر دو یک
The false dawn has given a hundred thousand caravans to the wind of destruction, O youth.
صبح کاذب صد هزاران کاروان ** داد بر باد هلاکت ای جوان
There is no genuine money that has not a deceptive counterfeit: alas for the soul that does not possess the touchstone and scissors!
نیست نقدی کش غلطانداز نیست ** وای آن جان کش محک و گاز نیست
Warning the pretender to shun pretension and enjoining him to follow (the true guide).
زجر مدعی از دعوی و امر کردن او را به متابعت
Bú Musaylim said, “I myself am Ahmad (Mohammed): I have cunningly confounded the religion of Ahmad.”1695
بو مسیلم گفت خود من احمدم ** دین احمد را به فن برهم زدم
Say to Bú Musaylim, “Do not behave with insolence: be not deluded by the beginning, regard the end.
بو مسیلم را بگو کم کن بطر ** غرهی اول مشو آخر نگر
Do not act thus as a guide from (with the motive of) greed for amassing (wealth and power): follow behind, in order that the Candle (the true guide) may go in front (of thee).”
این قلاوزی مکن از حرص جمع ** پسروی کن تا رود در پیش شمع
The Candle, like the moon, shows (clearly) the (traveller's) destination, and whether in this direction there is the grain (of spiritual welfare) or the place for the snare (of perdition).
شمع مقصد را نماید همچو ماه ** کین طرف دانهست یا خود دامگاه
Whether thou wilt or not, (so long as thou art) with the Lantern the form of falcon and the form of crow become visible (to thee).
گر بخواهی ور نخواهی با چراغ ** دیده گردد نقش باز و نقش زاغ
Otherwise, (beware, for) these crows have lit (the lantern of) fraud: they have learned the cry of the white falcons.1700
ورنه این زاغان دغل افروختند ** بانگ بازان سپید آموختند