Diminish a little for thine own sake this (eating and) drinking, that thou mayst find in front (of thee) the basin of Kawthar.
اندکی زین شرب کم کن بهر خویش ** تا که حوض کوثری یابی به پیش
He who poured a draught on the earth of faithfulness, how should the prey, fortune, be able to flee from him?
جرعه بر خاک وفا آنکس که ریخت ** کی تواند صید دولت زو گریخت
He (God) gladdens their hearts, for He maketh their state to prosper: He restoreth their (worldly) entertainment after they have perished.1005
خوش کند دلشان که اصلح بالهم ** رد من بعد التوی انزالهم
(He says), “O Death, O Turcoman who plunderest the village, give back whatsoever thou hast taken from these thankful ones.”
ای اجل وی ترک غارتساز ده ** هر چه بردی زین شکوران باز ده
He (Death) gives it back; (but) they will not receive it, for they have been endowed with the goods of spiritual life.
وا دهد ایشان بنپذیرند آن ** زانک منعم گشتهاند از رخت جان
(They say), “We are Súfís and have cast off our (bodily) mantles: we will not take (them) back after we have gambled (them) away.
صوفییم و خرقهها انداختیم ** باز نستانیم چون در باختیم
We have seen the recompense (from God)—(and) how (can there be) a (worldly) recompense then (after that)? Want and desire and object are gone from us.
ما عوض دیدیم آنگه چون عوض ** رفت از ما حاجت و حرص و غرض
We have emerged from a briny and destroying water, we have attained to the pure wine (of Paradise) and the fountain of Kawthar.1010
ز آب شور و مهلکی بیرون شدیم ** بر رحیق و چشمهی کوثر زدیم
O World, that which thou hast shown unto others—faithlessness and deceit and grievous pride—
آنچ کردی ای جهان با دیگران ** بیوفایی و فن و ناز گران
We pour (it all) on thy head in repayment, for we are martyrs come to war (against thee).”
بر سرت ریزیم ما بهر جزا ** که شهیدیم آمده اندر غزا
(This is) in order that you may know that the Holy God hath servants impetuous and combative,
تا بدانی که خدای پاک را ** بندگان هستند پر حمله و مری
(Who) tear out the moustache of worldly hypocrisy and pitch their tents on the rampart of (Divine) aid.
سبلت تزویر دنیا بر کنند ** خیمه را بر باروی نصرت زنند
These martyrs have become warriors anew, and these captives have gained the victory once more;1015
این شهیدان باز نو غازی شدند ** وین اسیران باز بر نصرت زدند
They have lifted up their heads again from non-existence, saying, “Behold us if thou art not blind from birth,”
سر برآوردند باز از نیستی ** که ببین ما را گر اکمه نیستی
That you may know that in non-existence there are suns, and that what is a sun here is (only) a small star yonder.
تا بدانی در عدم خورشیدهاست ** وآنچ اینجا آفتاب آنجا سهاست
How, O brother, is existence (contained) in non-existence? How is opposite concealed in opposite?
در عدم هستی برادر چون بود ** ضد اندر ضد چون مکنون بود
He brings forth the living from the dead: know that the hope of (His) worshippers is non-existence.
یخرج الحی من المیت بدان ** که عدم آمد امید عابدان
The sower whose barn is empty, is not he joyful and happy in hope of non-existence—1020
مرد کارنده که انبارش تهیست ** شاد و خوش نه بر امید نیستیست
(Namely, in the hope) that that (crop) will grow from the quarter of nonexistence? Apprehend (this) if thou art aware of (spiritual) reality.
که بروید آن ز سوی نیستی ** فهم کن گر واقف معنیستی
Moment by moment thou art expecting from non-existence to gain understanding and (spiritual) perception and peace and good.
دم به دم از نیستی تو منتظر ** که بیابی فهم و ذوق آرام و بر
’Tis not permitted to divulge this mystery; else I should make Abkház a Baghdád.
نیست دستوری گشاد این راز را ** ورنه بغدادی کنم ابخاز را
Non-existence, then, is God's factory from which He continually produces gifts.
پس خزانهی صنع حق باشد عدم ** که بر آرد زو عطاها دم به دم
God is the Originator, and an originator is he who produces a branch (derivative) without root (fundamental principle) or support (model).1025
مبدع آمد حق و مبدع آن بود ** که برآرد فرع بیاصل و سند
Parable of the world (really) existent that appears non-existent and the world (really) non-existent that appears existent.
مثال عالم هست نیستنما و عالم نیست هستنما
He (God) hath caused the non-existent to appear existent and magnificent; He hath caused the existent to appear in the form of non-existence.
نیست را بنمود هست و محتشم ** هست را بنمود بر شکل عدم
He hath concealed the Sea and made the foam visible; He hath concealed the Wind and displayed to thee the dust.
بحر را پوشید و کف کرد آشکار ** باد را پوشید و بنمودت غبار
The dust is whirling in the air, (high) as a minaret: how should the dust rise aloft of itself?
چون منارهی خاک پیچان در هوا ** خاک از خود چون برآید بر علا
Thou seest the dust on high, O infirm (of sight): the Wind (thou seest) not, except through knowledge given by induction.
خاک را بینی به بالا ای علیل ** باد را نی جز به تعریف دلیل
Thou seest the foam moving in every direction: without the Sea the foam hath no turning-place.1030
کف همیبینی روانه هر طرف ** کف بیدریا ندارد منصرف
Thou seest the foam by sense perception and the Sea by induction: thought is hidden, speech manifest.
کف به حس بینی و دریا از دلیل ** فکر پنهان آشکارا قال و قیل
We deemed negation to be affirmation: we had an eye that saw (only) the nonexistent.
نفی را اثبات میپنداشتیم ** دیدهی معدومبینی داشتیم
The eye that appeared (came into being) in a state of slumber, how should it be able to see aught but phantasy and non-existence?
دیدهای که اندر نعاسی شد پدید ** کی تواند جز خیال و نیست دید
Necessarily we were bewildered by error, since Reality was hidden and Phantasy visible,
لاجرم سرگشته گشتیم از ضلال ** چون حقیقت شد نهان پیدا خیال
(Wondering) why He (God) set up this non-existence in (full) view and why He caused that Reality to be hidden from sight.1035
این عدم را چون نشاند اندر نظر ** چون نهان کرد آن حقیقت از بصر
Praise (to Thee), O Master-weaver of magic who hast made the dregs to seem pure (wine) to them that turn away (from the Truth).
آفرین ای اوستاد سحرباف ** که نمودی معرضان را درد صاف
Magicians quickly measure moonbeams in the presence of the merchant and receive gold as profit.
ساحران مهتاب پیمایند زود ** پیش بازرگان و زر گیرند سود
(When) by artful tricks of this sort they take money, the money is gone from his (the purchaser's) hand, (but) there is no linen (to be seen).
سیم بربایند زین گون پیچ پیچ ** سیم از کف رفته و کرباس هیچ
This world is a sorcerer, and we are the merchants who buy from it the measured moonbeams.
این جهان جادوست ما آن تاجریم ** که ازو مهتاب پیموده خریم
Magician-like, it hastily measures out by the ell five hundred ells of linen from the light of the moonbeams,1040
گز کند کرباس پانصد گز شتاب ** ساحرانه او ز نور ماهتاب
(Yet), when it takes the money, (which is) thy life, O slave, the money is gone, there is no linen, and thy purse is empty.
چون ستد او سیم عمرت ای رهی ** سیم شد کرباس نی کیسه تهی
Thou must recite Say, I take refuge, crying, “O (Thou who art) One, come, save me from the witches and from (their) knots.
قل اعوذت خواند باید کای احد ** هین ز نفاثات افغان وز عقد
These sorceresses are blowing on the knots: help, O Thou whose help is besought against (the world's) victory and checkmate.”
میدمند اندر گره آن ساحرات ** الغیاث المستغاث از برد و مات
But invoke (Him) with the tongue of deeds also, for the tongue of words is weak, O honourable man.
لیک بر خوان از زبان فعل نیز ** که زبان قول سستست ای عزیز
In the world thou hast three fellow-travellers: one is faithful and these two (others) are treacherous.1045
در زمانه مر ترا سه همرهاند ** آن یکی وافی و این دو غدرمند
One (of the latter) is friends and the other is goods and chattels; and the third (fellow-traveller) is faithful, and that one is excellence in deeds.
آن یکی یاران و دیگر رخت و مال ** وآن سوم وافیست و آن حسن الفعال
(Thy) wealth will not come with thee out of thy palaces; (thy) friend will come, but he will come (only) as far as thy grave.
مال ناید با تو بیرون از قصور ** یار آید لیک آید تا به گور
When thy day of doom comes to meet thee, thy friend will say (to himself) in the language appropriate to his sentiments,
چون ترا روز اجل آید به پیش ** یار گوید از زبان حال خویش
“(I have come) as far as here: I accompany thee no farther, I will stand a (little) while at thy grave.”
تا بدینجا بیش همره نیستم ** بر سر گورت زمانی بیستم
Thy deeds (alone) are faithful: make of them thy refuge, for they will come with thee into the depths of the tomb.1050
فعل تو وافیست زو کن ملتحد ** که در آید با تو در قعر لحد
Commentary on the saying of Mustafá (Mohammed), on whom be peace, “Thou must needs have a familiar who is buried with thee, he being alive, and with whom thou art buried when thou art dead; if he be generous, he will treat thee generously, and if he be base, he will forsake thee. That familiar is thy works, so make them right as far as thou art able.” The Messenger of Allah spake the truth.
در تفسیر قول مصطفی علیهالسلام لا بد من قرین یدفن معک و هو حی و تدفن معه و انت میت ان کان کریما اکرمک و ان کان لیما اسلمک و ذلک القرین عملک فاصلحه ما استطعت صدق رسولالله
Therefore the Prophet said, “For the purpose of (traversing) this Way there is no comrade more faithful than works.
پس پیمبر گفت بهر این طریق ** باوفاتر از عمل نبود رفیق
If they be good they will be thy friends for ever, and if they be evil they will be (as) a snake in thy tomb.”
گر بود نیکو ابد یارت شود ** ور بود بد در لحد مارت شود