None dares either steal (take away) a single letter thereof or add to the plain Word.
زهره نی کس را که یک حرفی از آن ** یا بدزدد یا فزاید در بیان
Become a friend to the conqueror, that thou mayst conquer: beware, do not become a friend to the vanquished, O misguided man!
یار غالب شو که تا غالب شوی ** یار مغلوبان مشو هین ای غوی
The unbeliever's argument is just this, that he says, “I see no place of abode except this external (world).”
حجت منکر همین آمد که من ** غیر این ظاهر نمی‌بینم وطن
He never reflects that, wherever there is anything external, that (object) gives information of hidden wise purposes.
هیچ نندیشد که هر جا ظاهریست ** آن ز حکمتهای پنهان مخبریست
The usefulness of every external object is, indeed, internal: it is latent, like the beneficial quality in medicines.2880
فایده‌ی هر ظاهری خود باطنیست ** هم‌چو نفع اندر دواها کامنست
Commentary on the Verse, "And We did not create the heavens and the earth and what is between them save with real ground": (i.e.) "I did not create them for the sake of just this which ye see; nay, but for the sake of the essential meaning and everlasting providence which ye see not."
تفسیر این آیت کی و ما خلقنا السموات والارض و ما بینهما الا بالحق نیافریدمشان بهر همین کی شما می‌بینید بلک بهر معنی و حکمت باقیه کی شما نمی‌بینید آن را
Does any painter paint a beautiful picture for the sake of the picture itself, without hope of conferring benefit?
هیچ نقاشی نگارد زین نقش ** بی امید نفع بهر عین نقش
Nay, (he paints it) for the sake of guests and young people who by diverting themselves (with it) may be relieved from cares.
بلک بهر میهمانان و کهان ** که به فرجه وارهند از اندهان
From his picture (arises) the joy of children and the remembering of departed friend's by their friends.
شادی بچگان و یاد دوستان ** دوستان رفته را از نقش آن
Does any potter make a pot in haste for the sake of the pot itself and not in hope of the water?
هیچ کوزه‌گر کند کوزه شتاب ** بهر عین کوزه نه بر بوی آب
Does any bowl-maker make a finished bowl for the sake of the bowl itself and not for the sake of the food?2885
هیچ کاسه گر کند کاسه تمام ** بهر عین کاسه نه بهر طعام
Does any calligrapher write artistically for the sake of the writing itself and not for the sake of the reading?
هیچ خطاطی نویسد خط به فن ** بهر عین خط نه بهر خواندن
The external form is for the sake of the unseen form; and that took shape for the sake of another unseen (form).
نقش ظاهر بهر نقش غایبست ** وان برای غایب دیگر ببست
Count up these corollaries to the third, fourth, or tenth in proportion to (your) insight.
تا سوم چارم دهم بر می‌شمر ** این فواید را به مقدار نظر
As (for example) the moves in chess, O son: behold the result of each move in the next one.
هم‌چو بازیهای شطرنج ای پسر ** فایده‌ی هر لعب در تالی نگر
They made this (move) for the sake of that concealed move, and that for the next, and that (again) for such and such.2890
این نهادند بهر آن لعب نهان ** وان برای آن و آن بهر فلان
Even so (proceed), having perceived reasons within reasons, one after the other, in order that you may arrive at victory and checkmate.
هم‌چنین دیده جهات اندر جهات ** در پی هم تا رسی در برد و مات
The first is for the sake of the second, like mounting on the steps of a ladder;
اول از بهر دوم باشد چنان ** که شدن بر پایه‌های نردبان
And deem the second to be for the sake of the third, (and so on) to the end, in order that you may arrive, step by step, at the roof.
و آن دوم بهر سوم می‌دان تمام ** تا رسی تو پایه پایه تا به بام
The desire to eat is for the sake of the semen: that semen is for the sake of procreation and the light (which glows in the eyes of parents).
شهوت خوردن ز بهر آن منی ** آن منی از بهر نسل و روشنی
The man of dull sight sees naught but this: his intelligence is without motion, like the plants of the earth.2895
کندبینش می‌نبیند غیر این ** عقل او بی‌سیر چون نبت زمین
Whether the plant is summoned (to move) or not summoned, its foot remains stuck fast in the mud.
نبت را چه خوانده چه ناخوانده ** هست پای او به گل در مانده
If its head move with the motion of the wind, go, be not deceived by its moving its head.
گر سرش جنبد پیر باد رو ** تو به سر جنبانیش غره مشو
Its head says, “We obey, O zephyr!” Its foot says, “We refuse to obey: let us alone!”
آن سرش گوید سمعنا ای صبا ** پای او گوید عصینا خلنا
Since he (the man of dull sight) does not know how to move (on the Way to God), he advances like the vulgar, stepping (forward) on trust, like a blind man.
چون ندارد سیر می‌راند چون عام ** بر توکل می‌نهد چون کور گام
Consider what comes of acting on trust in warfare: (it is vain) like the trust of dice-players.2900
بر توکل تا چه آید در نبرد ** چون توکل کردن اصحاب نرد
But those insights that are not frozen (dense and dull) are nothing if not piercing and veil-rending.
وآن نظرهایی که آن افسرده نیست ** جز رونده و جز درنده‌ی پرده نیست
He (such a one) sees with his own eye at the present moment that which will come to pass in ten years.
آنچ در ده سال خواهد آمدن ** این زمان بیند به چشم خویشتن
Similarly, every one sees the unseen and the future, (both) good and evil, according to the measure of his insight.
هم‌چنین هر کس به اندازه‌ی نظر ** غیب و مستقبل ببیند خیر وشر
When the barrier in front and the barrier behind are removed, the eye penetrates and reads the tablet of the Unseen.
چونک سد پیش و سد پس نماند ** شد گذاره چشم و لوح غیب خواند
When he (such a one) looks back to the origin of existence, the past circumstances and beginning of existence display themselves (to him)—2905
چون نظر پس کرد تا بدو وجود ** ماجرا و آغاز هستی رو نمود
(Namely), the disputation of the terrestrial angels with the (Divine) Majesty as to making our Father (Adam) the Vicegerent.
بحث املاک زمین با کبریا ** در خلیفه کردن بابای ما
When he casts his eye forward he sees plainly that which shall be (all that shall come to pass) till the (Last) Congregation.
چون نظر در پیش افکند او بدید ** آنچ خواهد بود تا محشر پدید
Therefore he sees back to the root of the root (the primal origin), and he sees forward clairvoyantly to the Day of Decision.
پس ز پس می‌بیند او تا اصل اصل ** پیش می‌بیند عیان تا روز فصل
Every one, according to the measure of his spiritual enlightenment, sees the things unseen in proportion to the polishing (of the heart's mirror).
هر کسی اندازه‌ی روشن‌دلی ** غیب را بیند به قدر صیقلی
The more he polishes, the more he sees and the more visible does the form (of things unseen) become to him.2910
هر که صیقل بیش کرد او بیش دید ** بیشتر آمد برو صورت پدید
If you say that that (spiritual) purity is (bestowed by) the grace of God, this success in polishing (the heart) is also (derived) from that (Divine) bounty.
گر تو گویی کان صفا فضل خداست ** نیز این توفیق صیقل زان عطاست
That (devotional) work and prayer is in proportion to the (worshipper's) aspiration: Man hath nothing but what he hath striven after.
قدر همت باشد آن جهد و دعا ** لیس للانسان الا ما سعی
God alone is the giver of aspiration: no base churl aspires to be a king.
واهب همت خداوندست و بس ** همت شاهی ندارد هیچ خس
God's assignment of a particular lot to any one does not hinder (him from exercising) consent and will and choice;
نیست تخصیص خدا کس را به کار ** مانع طوع و مراد و اختیار
But when He brings some trouble on an ill-fated man, he (that man) ungratefully packs off in flight;2915
لیک چون رنجی دهد بدبخت را ** او گریزاند به کفران رخت را
(Whereas), when God brings some trouble on a good-fortuned (blessed) man, he always (approaches and) abides nearer (to God).
نیکبختی را چو حق رنجی دهد ** رخت را نزدیکتر وا می‌نهد
In battle the pusillanimous from fear for their lives have chosen the means (resource) of flight,
بددلان از بیم جان در کارزار ** کرده اسباب هزیمت اختیار
(While) the courageous, also from fear for their lives, have charged towards the ranks of the enemy.
پردلان در جنگ هم از بیم جان ** حمله کرده سوی صف دشمنان
Rustams (heroes) are borne onward by (their) fear and pain; from fear, too, the man of infirm spirit dies within himself.
رستمان را ترس و غم وا پیش برد ** هم ز ترس آن بددل اندر خویش مرد
Tribulation and fear for one's life are like a touchstone: thereby the brave man is distinguished from every coward.2920
چون محک آمد بلا و بیم جان ** زان پدید آید شجاع از هر جبان
How God made a revelation to Moses, on whom be peace, saying, "O Moses, I who am the exalted Creator love thee."
وحی کردن حق به موسی علیه‌السلام کی ای موسی من کی خالقم تعالی ترا دوست می‌دارم
God spoke to Moses by inspiration of the heart, saying, “O chosen one, I love thee.”
گفت موسی را به وحی دل خدا ** کای گزیده دوست می‌دارم ترا
He (Moses) said, “O Bountiful One, (tell me) what disposition (in me) is the cause of that, in order that I may augment it.”
گفت چه خصلت بود ای ذوالکرم ** موجب آن تا من آن افزون کنم
He (God) said, “Thou art like a child in the presence of its mother: when she chastises it, it still lays hold of her.
گفت چون طفلی به پیش والده ** وقت قهرش دست هم در وی زده
It does not even know that there is any one in the world except her: it is both afflicted with headache (sorrow) by her and intoxicated (with joy) by her.
خود نداند که جز او دیار هست ** هم ازو مخمور هم از اوست مست
If its mother give it a slap, still it comes to its mother and clings to her.2925
مادرش گر سیلیی بر وی زند ** هم به مادر آید و بر وی تند