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6
2300-2349

  • The whole night until dawn that exalted King is Himself uttering an ‘Alast’ (‘Am not I...?’) and (answering) ‘Yea.’ 2300
  • تا سحر جمله شب آن شاه علی  ** خود همی‌گوید الستی و بلی 

  • Where is anyone to say’ Yea’? The flood of (slumber) has swept them all away, or a leviathan has swallowed them all piecemeal.
  • کو بلی‌گو جمله را سیلاب برد  ** یا نهنگی خورد کل را کرد و مرد 

  • At morning tide, when He draws His sheeny sword from the scabbard of the darkness of night,
  • صبح‌دم چون تیغ گوهردار خود  ** از نیام ظلمت شب بر کند 

  • And the orient sun rolls up (makes an end of) night, this leviathan spews out all that it swallowed,
  • آفتاب شرق شب را طی کند  ** از نهنگ آن خورده‌ها را قی کند 

  • And we, delivered like Jonah from the belly of that leviathan, are dispersed into (the world of) scent and colour.
  • رسته چون یونس ز معده‌ی آن نهنگ  ** منتشر گردیم اندر بو و رنگ 

  • Like Jonah, the people give praise (to God), because they were restful in that darkness. 2305
  • خلق چون یونس مسبح آمدند  ** کاندر آن ظلمات پر راحت شدند 

  • At the hour of dawn each one says, when he comes forth from the belly of the (great) Fish, Night,
  • هر یکی گوید به هنگام سحر  ** چون ز بطن حوت شب آید به در 

  •  ‘O Gracious One who dost deposit in lonesome (fearful) Night the treasure of Mercy and all these delicious experiences!
  • کای کریمی که در آن لیل وحش  ** گنج رحمت بنهی و چندین چشش 

  • By means of Night, which resembles the scaly leviathan, the eve (is made) keen, the ear fresh, and the body nimble.
  • چشم تیز و گوش تازه تن سبک  ** از شب هم‌چون نهنگ ذوالحبک 

  • Henceforth, with One like Thee (beside us), we will never flee from positions of fearful aspect.
  • از مقامات وحش‌رو زین سپس  ** هیچ نگریزیم ما با چون تو کس 

  • Moses deemed that (which he saw) to be fire, but it was (really) light: we regarded Night as a (hideous) negro, but it was (really) a houri. 2310
  • موسی آن را نار دید و نور بود  ** زنگیی دیدیم شب را حور بود 

  • After this, we beg of Thee (only) the eye (that sees truly), in order that sticks and straws may not conceal the Sea (from us).’
  • بعد ازین ما دیده خواهیم از تو بس  ** تا نپوشد بحر را خاشاک و خس 

  • When the eyes of (Pharaoh’s) magicians were delivered from blindness, they were clapping their hands (joyfully), (though) deprived of these (bodily) hands and feet.
  • ساحران را چشم چون رست از عمی  ** کف‌زنان بودند بی‌این دست و پا 

  • What bandages the people’s eyes is nothing but means (secondary causes): whoever trembles (in anxiety) for (the loss of) means is not one of the Comrades.
  • چشم‌بند خلق جز اسباب نیست  ** هر که لرزد بر سبب ز اصحاب نیست 

  • But, O my comrades, God has opened the door to the Comrades and led them to the high-seat in the palace.
  • لیک حق اصحابنا اصحاب را  ** در گشاد و برد تا صدر سرا 

  • Through His hand the unworthy and the worthy are freed by Mercy from the bonds of servitude. 2315
  • با کفش نامستحق و مستحق  ** معتقان رحمت‌اند از بند رق 

  • During (our) non-existence how were we worthy to attain to this spirituality and knowledge?
  • در عدم ما مستحقان کی بدیم  ** که برین جان و برین دانش زدیم 

  • O Thou who hast made every stranger (Thy) friend, and O Thou who hast given the rose as a robe of honour to the thorn,
  • ای بکرده یار هر اغیار را  ** وی بداده خلعت گل خار را 

  • Sift our dust a second time, make (our) nothing to be some thing once more!
  • خاک ما را ثانیا پالیز کن  ** هیچ نی را بار دیگر چیز کن 

  • Thou didst command this invocation (of Thee) from the beginning; else how should a creature of dust have dared (to do) this?
  • این دعا تو امر کردی ز ابتدا  ** ورنه خاکی را چه زهره‌ی این بدی 

  • Since—oh, wonder !—Thou didst command us to invoke Thee, cause this invocation of Thee to be answered favourably. 2320
  • چون دعامان امر کردی ای عجاب  ** این دعای خویش را کن مستجاب 

  • Night has wrecked the ship of (my) understanding and senses: no hope is left, nor fear nor despair.
  • شب شکسته کشتی فهم و حواس  ** نه امیدی مانده نه خوف و نه یاس 

  • God has borne me into the sea of Mercy: (I know not) with what specialty He will fill me and send me (back to the world).
  • برده در دریای رحمت ایزدم  ** تا ز چه فن پر کند بفرستدم 

  • He fills one with the light of Majesty, while He fills another with (vain) imagination and fancy.
  • آن یکی را کرده پر نور جلال  ** وآن دگر را کرده پر وهم و خیال 

  • If I had any judgement and skill by myself, my judgement and forethought would be under my control;
  • گر بخویشم هیچ رای و فن بدی  ** رای و تدبیرم به حکم من بدی 

  • At night my consciousness would not go (from me) without my bidding, and my birds (senses and faculties) would be under my trap. 2325
  • شب نرفتی هوش بی‌فرمان من  ** زیر دام من بدی مرغان من 

  • I should be aware of the stages (of the journey) of the soul (both) at the time of sleep and unconsciousness and (at the time of) tribulation.
  • بودمی آگه ز منزلهای جان  ** وقت خواب و بیهشی و امتحان 

  • Inasmuch as my hand is (made) empty by this (sovereign) power of His to loose and bind, oh, I wonder, from whom comes this self-conceit of mine?
  • چون کفم زین حل و عقد او تهیست  ** ای عجب این معجبی من ز کیست 

  • I have even deemed that what I saw was not seen (by me), and (like a beggar) I have again held up the basket of invocation.
  • دیده را نادیده خود انگاشتم  ** باز زنبیل دعا برداشتم 

  • Like alif, I possess nothing, O Gracious One, except a heart more constricted with anguish than the eye of mim.
  • چون الف چیزی ندارم ای کریم  ** جز دلی دلتنگ‌تر از چشم میم 

  • This alif and this mím are the mother (umm) of our existence: the mím of umm is narrow (distressful), and the alif is (begging for deliverance) from it (like) a sturdy beggar. 2330
  • این الف وین میم ام بود ماست  ** میم ام تنگست الف زو نر گداست 

  • (The state denoted by) ‘alif possesses nothing’ is forgetfulness (unconsciousness); the distressful mím is (denotes) the time of rationality (consciousness).
  • آن الف چیزی ندارد غافلیست  ** میم دلتنگ آن زمان عاقلیست 

  • During the time of unconsciousness I am nothing at all; during the time of consciousness I am in torment.
  • در زمان بیهشی خود هیچ من  ** در زمان هوش اندر پیچ من 

  • Do not lay another nothing upon a nothing like this; do not put the name of ‘(worldly) fortune’ upon a torment like this.
  • هیچ دیگر بر چنین هیچی منه  ** نام دولت بر چنین پیچی منه 

  • Truly (the state of) ‘I possess nothing’ suits me better, since these hundred troubles arise from imagining that I possess (something).
  • خود ندارم هیچ به سازد مرا  ** که ز وهم دارم است این صد عنا 

  • Just in (the state where) I possess nothing do Thou act in sovereign fashion towards me. I have suffered pain: do Thou increase my pleasure. 2335
  • در ندارم هم تو داراییم کن  ** رنج دیدم راحت‌افزاییم کن 

  • I will just stand naked in (a flood of) tears at Thy gate, since I have no sight.
  • هم در آب دیده عریان بیستم  ** بر در تو چونک دیده نیستم 

  • Do Thou bestow on the tears of Thy sightless slave a verdure and vegetation from this (bountiful) pasture;
  • آب دیده‌ی بنده‌ی بی‌دیده را  ** سبزه‌ای بخش و نباتی زین چرا 

  • And if I leave no tears (in my eyes), do Thou give me tears (flowing abundantly) from an eye like the two streaming eyes of the Prophet.
  • ور نمانم آب آبم ده ز عین  ** هم‌چو عینین نبی هطالتین 

  • Since he, with all that high fortune and majesty and pre-eminence, sought tears from the bounty of God,
  • او چو آب دیده جست از جود حق  ** با چنان اقبال و اجلال و سبق 

  • How should not I, an empty-handed destitute lick-platter, spin fine webs of blood-stained tears? 2340
  • چون نباشم ز اشک خون باریک‌ریس  ** من تهی‌دست قصور کاسه‌لیس 

  • Inasmuch as an eye like that (of the Prophet) is enamoured of tears, it behoves my tears to be (like) a hundred great rivers.”
  • چون چنان چشم اشک را مفتون بود  ** اشک من باید که صد جیحون بود 

  • A single drop of those (tears) is better than these two hundred great rivers, for by that single drop mankind and the Jinn were saved.
  • قطره‌ای زان زین دو صد جیحون به است  ** که بدان یک قطره انس و جن برست 

  • Since that Garden of Paradise sought rain, how should not the foul briny soil seek water?
  • چونک باران جست آن روضه‌ی بهشت  ** چون نجوید آب شوره‌خاک زشت 

  • O comrade, do not refrain from invoking (God): what business do you have with His acceptance or rejection (of your prayer)?
  • ای اخی دست از دعا کردن مدار  ** با اجابت یا رد اویت چه کار 

  • Since bread (worldliness) was the barrier and obstacle to this water (tears), you must quickly wash your hands of that bread. 2345
  • نان که سد و مانع این آب بود  ** دست از آن نان می‌بباید شست زود 

  • Make yourself harmonious and congruous and balanced: let your bread be baked well with (burning) tears.
  • خویش را موزون و چست و سخته کن  ** ز آب دیده نان خود را پخته کن 

  • How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.
  • آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن 

  • He was (engaged) in this (prayer) when inspiration came to him and these difficulties were solved for him by God,
  • اندرین بود او که الهام آمدش  ** کشف شد این مشکلات از ایزدش 

  • Saying, “It (the Divine intimation) told you to put an arrow to the bow, (but) when were you told to pull the bowstring (hard)?
  • کو بگفتت در کمان تیری بنه  ** کی بگفتندت که اندر کش تو زه 

  • It did not tell you to draw the bow hard: it bade you put (the arrow) to the bow, not ‘shoot with your full strength.’
  • او نگفتت که کمان را سخت‌کش  ** در کمان نه گفت او نه پر کنش