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4
1855-1879

  • ممنا ینظر به نور الله شدی ** از خطا و سهو آمن آمدی 1855
  • O true believer, thou hast become seeing by the light of God: thou hast become secure from error and inadvertence.
  • نقصان اجرای جان و دل صوفی از طعام الله
  • The reduction of the allowance of God’s food for the soul and heart of the Súfí .
  • صوفیی از فقر چون در غم شود ** عین فقرش دایه و مطعم شود
  • When a Súfí is distressed by (the outward effects of spiritual) poverty, the very essence of poverty becomes his nurse and his food,
  • زانک جنت از مکاره رسته است ** رحم قسم عاجزی اشکسته است
  • Because Paradise hath grown from thing disliked, and Mercy is the portion of one who is helpless and broken.
  • آنک سرها بشکند او از علو ** رحم حق و خلق ناید سوی او
  • He that haughtily breaks the heads (of people), the mercy of God and His creatures cometh not towards him.
  • این سخن آخر ندارد وان جوان ** از کمی اجرای نان شد ناتوان
  • This topic hath no end, and that youth (the slave) has been deprived of strength by the reduction of his bread-allowance.
  • شاد آن صوفی که رزقش کم شود ** آن شبه‌ش در گردد و اویم شود 1860
  • Happy is the Súfí whose daily bread is reduced: his bead becomes a pearl, and he becomes the Sea.
  • زان جرای خاص هر که آگاه شد ** او سزای قرب و اجری‌گاه شد
  • Whosoever has become acquainted with that choice (spiritual) allowance, he has become worthy of approach (to the Presence) and of (Him who is) the Source of (every) allowance.
  • زان جرای روح چون نقصان شود ** جانش از نقصان آن لرزان شود
  • When there is a reduction of that spiritual allowance, his spirit trembles on account of its reduction;
  • پس بداند که خطایی رفته است ** که سمن‌زار رضا آشفته است
  • (For) then he knows that a fault has been committed (by him) which has ruffled the jasmine-bed of (Divine) approbation,
  • هم‌چنانک آن شخص از نقصان کشت ** رقعه سوی صاحب خرمن نبشت
  • Just as (happened when) that person (the slave), on account of the deficiency of his crop, wrote a letter to the owner of the harvest.
  • رقعه‌اش بردند پیش میر داد ** خواند او رقعه جوابی وا نداد 1865
  • They brought his letter to the lord of justice: he read the letter and returned no answer.
  • گفت او را نیست الا درد لوت ** پس جواب احمق اولیتر سکوت
  • He said, “He hath no care but for (the loss of) viands: silence, then, is the best answer to a fool.
  • نیستش درد فراق و وصل هیچ ** بند فرعست او نجوید اصل هیچ
  • He hath no care at all for separation (from me) or union (with me): he is confined to the branch (the derivative); he does not seek the root (the fundamental) at all.
  • احمقست و مرده‌ی ما و منی ** کز غم فرعش فراغ اصل نی
  • He is a fool and (spiritually) dead in egoism, for because of his anxious care for the branch he hath no leisure for the root.”
  • آسمانها و زمین یک سیب دان ** کز درخت قدرت حق شد عیان
  • Deem the skies and the earth to be an apple that appeared from the tree of Divine Power.
  • تو چه کرمی در میان سیب در ** وز درخت و باغبانی بی‌خبر 1870
  • Thou art as a worm in the midst of the apple and art ignorant of the tree and the gardener.
  • آن یکی کرمی دگر در سیب هم ** لیک جانش از برون صاحب‌علم
  • The other worm’ too is in the apple, but its spirit is outside, bearing the banner aloft.
  • جنبش او وا شکافد سیب را ** بر نتابد سیب آن آسیب را
  • Its (the worm’s) movement splits the apple asunder: the apple cannot endure that shock.
  • بر دریده جنبش او پرده‌ها ** صورتش کرمست و معنی اژدها
  • Its movement has rent (all) veils: its form is (that of) a worm, but its reality is a dragon.
  • آتش که اول ز آهن می‌جهد ** او قدم بس سست بیرون می‌نهد
  • The fire that first darts from (the impact of) the steel puts forth its foot very feebly.
  • دایه‌اش پنبه‌ست اول لیک اخیر ** می‌رساند شعله‌ها او تا اثیر 1875
  • Cotton is its nurse at first, but in the end it carries its flames up to the aether.
  • مرد اول بسته‌ی خواب و خورست ** آخر الامر از ملایک برترست
  • At first, man is in bondage to sleep and food; ultimately he is higher than the angels.
  • در پناه پنبه و کبریتها ** شعله و نورش برآیدت بر سها
  • Under the protection of cotton and sulphur matches his flame and light rises above Suhá.
  • عالم تاریک روشن می‌کند ** کنده‌ی آهن به سوزن می‌کند
  • He illuminates the dark world: he tears the iron fetter (in pieces) with a needle.
  • گرچه آتش نیز هم جسمانی است ** نه ز روحست و نه از روحانی است
  • Though the fire too is connected with the body, is ‘it not derived from the spirit and the spiritual?