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  • این ضیاء الحق حسام الدین راد  ** اوستادان صفا را اوستاد 
  • O Ziyá’u ’l-Haqq (Radiance of God), noble Husámu’ddín, master to the masters of purity,
  • گر نبودی خلق محجوب و کثیف  ** ور نبودی حلقها تنگ و ضعیف 
  • If the people were not veiled (from the Truth) and gross, and if their throats (capacities) were not narrow and feeble,
  • در مدیحت داد معنی دادمی  ** غیر این منطق لبی بگشادمی 
  • In (my) praise of thee I should have done justice to the reality and expressed myself in language other than this;
  • لیک لقمه‌ی باز آن صعوه نیست  ** چاره اکنون آب و روغن کردنیست  5
  • But the falcon's mouthful is not that of the wagtail: now (therefore) recourse must be had to water and oil.
  • مدح تو حیفست با زندانیان  ** گویم اندر مجمع روحانیان 
  • ’Tis wrong to praise thee to the prisoners (of sensuality): I will tell (thy praise) in the assembly of the spiritual.
  • شرح تو غبنست با اهل جهان  ** هم‌چو راز عشق دارم در نهان 
  • ’Tis fraud to discourse of thee to the worldly: I will keep it hidden like the secret of love.
  • مدح تعریفست در تخریق حجاب  ** فارغست از شرح و تعریف آفتاب 
  • Praise consists in describing (excellent qualities) and in rending the veil (of ignorance): the Sun is independent of exposition and description.
  • مادح خورشید مداح خودست  ** که دو چشمم روشن و نامرمدست 
  • The praiser of the Sun is (really) pronouncing an encomium on himself, for (he says implicitly), “My eyes are clear and not inflamed.”
  • ذم خورشید جهان ذم خودست  ** که دو چشمم کور و تاریک به دست  10
  • To blame the Sun of the world is to blame one's self, for (it implies), “My eyes are blind and dark and bad.”
  • تو ببخشا بر کسی کاندر جهان  ** شد حسود آفتاب کامران 
  • Do thou pity any one in the world who has become envious of the fortunate Sun.
  • تو اندش پوشید هیچ از دیده‌ها  ** وز طراوت دادن پوسیده‌ها 
  • Can he ever mask it (the Sun) from (men's) eyes and (prevent it) from giving freshness to things rotten?
  • یا ز نور بی‌حدش توانند کاست  ** یا به دفع جاه او توانند خاست 
  • Or can they diminish its infinite light or rise in resistance to its power?
  • هر کسی کو حاسد کیهان بود  ** آن حسد خود مرگ جاویدان بود 
  • Whosoever is envious of (him who is) the World—verily, that envy is everlasting death.
  • قدر تو بگذشت از درک عقول  ** عقل اندر شرح تو شد بوالفضول  15
  • Thy dignity hath transcended intellectual apprehension: in describing thee the intellect has become an idle fool.
  • گر چه عاجز آمد این عقل از بیان  ** عاجزانه جنبشی باید در آن 
  • (Yet), although this intellect is too weak to declare (what thou art), one must weakly make a movement (attempt) in that (direction).
  • ان شیا کله لا یدرک  ** اعلموا ان کله لا یترک 
  • Know that when the whole of a thing is unattainable the whole of it is not (therefore to be) relinquished.
  • گر نتانی خورد طوفان سحاب  ** کی توان کردن بترک خورد آب 
  • If you cannot drink (all) the flood-rain of the clouds, (yet) how can you give up water-drinking?
  • راز را گر می‌نیاری در میان  ** درکها را تازه کن از قشر آن 
  • If thou wilt not communicate the mystery, (at least) refresh (our) apprehensions with the husk thereof.
  • نطقها نسبت به تو قشرست لیک  ** پیش دیگر فهمها مغزست نیک  20
  • (My) spoken words are (only) a husk in relation to thee, but they are a good kernel for other understandings.
  • آسمان نسبت به عرش آمد فرود  ** ورنه بس عالیست سوی خاک‌تود 
  • The sky is low in relation to the empyrean; else, in respect of the earth-mound, it is exceedingly high.
  • من بگویم وصف تو تا ره برند  ** پیش از آن کز فوت آن حسرت خورند 
  • I will tell thy description in order that they (my hearers) may take their way (towards thee) ere they grieve at the loss of that (opportunity).
  • نور حقی و به حق جذاب جان  ** خلق در ظلمات وهم‌اند و گمان 
  • Thou art the Light of God and a mighty drawer of the soul to God. His creatures are in the darkness of vain imagination and opinion.
  • شرط تعظیمست تا این نور خوش  ** گردد این بی‌دیدگان را سرمه‌کش 
  • Reverence is the necessary condition for this goodly Light to bestow a salve on these sightless ones.
  • نور یابد مستعد تیزگوش  ** کو نباشد عاشق ظلمت چو موش  25
  • The ready sharp-eared man gains the Light—he who is not in love with darkness like a mouse.
  • سست‌چشمانی که شب جولان کنند  ** کی طواف مشعله‌ی ایمان کنند 
  • The weak-eyed (bat-like) ones that go about at night, how shall they make a circuit round the Cresset of the Faith?
  • نکته‌های مشکل باریک شد  ** بند طبعی که ز دین تاریک شد 
  • Difficult subtle points of disputation are the chains of (hold in bondage) the nature that has become dark (blind) to the (true) Religion.
  • تا بر آراید هنر را تار و پود  ** چشم در خورشید نتواند گشود 
  • So long as he (such an one) decks out the warp and woof of (his own) cleverness, he cannot open his eyes to the Sun.
  • هم‌چو نخلی برنیارد شاخها  ** کرده موشانه زمین سوراخها 
  • He does not lift up branches (to the sky) like a date-palm: he has bored holes in the earth after the fashion of mice.
  • چار وصفست این بشر را دل‌فشار  ** چارمیخ عقل گشته این چهار  30
  • This humankind have four heart-oppressing qualities: these four have become the gibbet of Reason.
  • تفسیر خذ اربعة من الطیر فصرهن الیک 
  • Commenting on “Take four birds and turn them towards thee.”
  • تو خلیل وقتی ای خورشیدهش  ** این چهار اطیار ره‌زن را بکش 
  • O thou whose intelligence is (resplendent) as the Sun, thou art the Khalíl (Abraham) of the time: kill these four birds that infest the Way,
  • زانک هر مرغی ازینها زاغ‌وش  ** هست عقل عاقلان را دیده‌کش 
  • Because each of them, crow-like, is plucking the eye from the intellect of the intelligent.
  • چار وصف تن چو مرغان خلیل  ** بسمل ایشان دهد جان را سبیل 
  • The four bodily qualities resemble the birds of Khalíl: their slaughter makes way for the soul (to ascend).
  • ای خلیل اندر خلاص نیک و بد  ** سر ببرشان تا رهد پاها ز سد 
  • O Khalíl, in (accomplishing) the deliverance of good and bad (alike), cut off their heads that the feet (of the people) may escape from the barrier (which confines them).
  • کل توی و جملگان اجزای تو  ** بر گشا که هست پاشان پای تو  35
  • Thou art all, and they all are parts of thee: open (the prison), for their feet are thy feet.
  • از تو عالم روح زاری می‌شود  ** پشت صد لشکر سواری می‌شود 
  • By thee the (whole) world is made a place abounding in spirit: a single cavalier becomes the support of a hundred armies.
  • زانک این تن شد مقام چار خو  ** نامشان شد چار مرغ فتنه‌جو 
  • Inasmuch as this body is the abode (nest) of (these) four dispositions, they are named the four mischief-seeking birds.
  • خلق را گر زندگی خواهی ابد  ** سر ببر زین چار مرغ شوم بد 
  • If thou wish the people to have everlasting life, cut off the heads of these four foul and evil birds,
  • بازشان زنده کن از نوعی دگر  ** که نباشد بعد از آن زیشان ضرر 
  • (And then) revive them again in another sort, so that afterwards no harm will be done by them.
  • چار مرغ معنوی راه‌زن  ** کرده‌اند اندر دل خلقان وطن  40
  • The four immaterial birds which infest the Way have made their home in the hearts of the people.
  • چون امیر جمله دلهای سوی  ** اندرین دور ای خلیفه‌ی حق توی 
  • Since in this epoch thou, O Vicegerent of God, art the commander of all righteous hearts,
  • سر ببر این چار مرغ زنده را  ** سر مدی کن خلق ناپاینده را 
  • Cut off the heads of these four live birds and make everlasting the creatures that are not enduring for ever.
  • بط و طاوسست و زاغست و خروس  ** این مثال چار خلق اندر نفوس 
  • There is the duck and the peacock and the crow and the cock: these are a parable of the four (evil) dispositions in (human) souls.
  • بط حرصست و خروس آن شهوتست  ** جاه چون طاوس و زاغ امنیتست 
  • The duck is greed, and the cock is lust; eminence is like the peacock, and the crow is (worldly) desire.
  • منیتش آن که بود اومیدساز  ** طامع تابید یا عمر دراز  45
  • His (the crow's) object of desire is this, that he forms hopes and wishes for immortality or long life.
  • بط حرص آمد که نولش در زمین  ** در تر و در خشک می‌جوید دفین 
  • The duck is greed, for her bill is always in the ground, seeking what is buried in the wet and dry.
  • یک زمان نبود معطل آن گلو  ** نشنود از حکم جز امر کلوا 
  • That gullet (of hers) is never idle for a moment: it hearkens unto naught of the (Divine) ordinance save the command “Eat ye!”
  • هم‌چو یغماجیست خانه می‌کند  ** زود زود انبان خود پر می‌کند 
  • ’Tis like the looter who digs up (ravages) the house and very quickly fills his bag,
  • اندر انبان می‌فشارد نیک و بد  ** دانه‌های در و حبات نخود 
  • Cramming into the bag good and bad (indifferently), single pearls and chickpeas,
  • تا مبادا یاغیی آید دگر  ** می‌فشارد در جوال او خشک و تر  50
  • Cramming dry and wet into the sack, for fear lest another enemy should arrive.
  • وقت تنگ و فرصت اندک او مخوف  ** در بغل زد هر چه زودتر بی‌وقوف 
  • Time presses, the opportunity is small, he is terrified: without delay he heaves it under his arm as speedily as possible.