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
You, from (motives of) vanity, raised the bow aloft and brought to a high pitch the art of archery.2350
از فضولی تو کمان افراشتی ** صنعت قواسیی بر داشتی
Go, renounce this skill in drawing the strongbow: put the arrow to the bow and do not seek to draw to the full extent (of your power).
ترک این سخته کمانی رو بگو ** در کمان نه تیر و پریدن مجو