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6
2315-2364

  • 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 

  • When it (the arrow) falls, dig up the spot and search: abandon (trust in) strength and seek the gold by means of piteous supplication.”
  • چون بیفتد بر کن آنجا می‌طلب  ** زور بگذار و بزاری جو ذهب 

  • That which is real is nearer than the neck-artery; you have shot the arrow of thought far afield.
  • آنچ حقست اقرب از حبل الورید  ** تو فکنده تیر فکرت را بعید 

  • O you who have provided yourself with bow and arrows, the prey is near and you have shot far.
  • ای کمان و تیرها بر ساخته  ** صید نزدیک و تو دور انداخته 

  • The farther one shoots, the farther away and more separated is he from a treasure like this. 2355
  • هرکه دوراندازتر او دورتر  ** وز چنین گنجست او مهجورتر 

  • The philosopher killed (exhausted) himself with thinking: let him run on (in vain), for his back is turned towards the treasure.
  • فلسفی خود را از اندیشه بکشت  ** گو بدو کوراست سوی گنج پشت 

  • Let him run on: the more he runs, the more remote does he become from the object of his heart’s desire.
  • گو بدو چندانک افزون می‌دود  ** از مراد دل جداتر می‌شود 

  • That (Divine) King said, “(those who) have striven in (for) Us”: He did not say, “(those who) have striven away from Us,” O restless one,
  • جاهدوا فینا بگفت آن شهریار  ** جاهدوا عنا نگفت ای بی‌قرار 

  • As (was the case with) Canaan, who in disdain of Noah went up to the top of that great mountain.
  • هم‌چو کنعان کو ز ننگ نوح رفت  ** بر فراز قله‌ی آن کوه زفت 

  • The more he sought deliverance (by turning) towards the mountain, the more was he separated from the place of refuge, 2360
  • هرچه افزون‌تر همی‌جست او خلاص  ** سوی که می‌شد جداتر از مناص 

  • Like this dervish (who) for the sake of the treasure and the mine (of riches) sought (to thaw) the bow more strongly every morning,
  • هم‌چو این درویش بهر گنج و کان  ** هر صباحی سخت‌تر جستی کمان 

  • And the more strongly he gripped the bow each time, the worse luck he had in respect of (finding) the treasure and (hitting) the mark.
  • هر کمانی کو گرفتی سخت‌تر  ** بود از گنج و نشان بدبخت‌تر 

  • This parable is of vital import (to the soul) in the world: the soul of the ignorant is worthy of pain (deserves to suffer.)
  • این مثل اندر زمانه جانی است  ** جان نادانان به رنج ارزانی است 

  • Inasmuch as the ignoramus disdains his teacher, consequently he goes and opens a new shop.
  • زانک جاهل ننگ دارد ز اوستاد  ** لاجرم رفت و دکانی نو گشاد