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6
2311-2360

  • بعد ازین ما دیده خواهیم از تو بس  ** تا نپوشد بحر را خاشاک و خس 
  • 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).’
  • ساحران را چشم چون رست از عمی  ** کف‌زنان بودند بی‌این دست و پا 
  • 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.
  • چشم‌بند خلق جز اسباب نیست  ** هر که لرزد بر سبب ز اصحاب نیست 
  • 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.
  • لیک حق اصحابنا اصحاب را  ** در گشاد و برد تا صدر سرا 
  • But, O my comrades, God has opened the door to the Comrades and led them to the high-seat in the palace.
  • با کفش نامستحق و مستحق  ** معتقان رحمت‌اند از بند رق  2315
  • Through His hand the unworthy and the worthy are freed by Mercy from the bonds of servitude.
  • در عدم ما مستحقان کی بدیم  ** که برین جان و برین دانش زدیم 
  • During (our) non-existence how were we worthy to attain to this spirituality and knowledge?
  • ای بکرده یار هر اغیار را  ** وی بداده خلعت گل خار را 
  • 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,
  • خاک ما را ثانیا پالیز کن  ** هیچ نی را بار دیگر چیز کن 
  • Sift our dust a second time, make (our) nothing to be some thing once more!
  • این دعا تو امر کردی ز ابتدا  ** ورنه خاکی را چه زهره‌ی این بدی 
  • Thou didst command this invocation (of Thee) from the beginning; else how should a creature of dust have dared (to do) this?
  • چون دعامان امر کردی ای عجاب  ** این دعای خویش را کن مستجاب  2320
  • Since—oh, wonder !—Thou didst command us to invoke Thee, cause this invocation of Thee to be answered favourably.
  • شب شکسته کشتی فهم و حواس  ** نه امیدی مانده نه خوف و نه یاس 
  • Night has wrecked the ship of (my) understanding and senses: no hope is left, nor fear nor despair.
  • برده در دریای رحمت ایزدم  ** تا ز چه فن پر کند بفرستدم 
  • 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).
  • آن یکی را کرده پر نور جلال  ** وآن دگر را کرده پر وهم و خیال 
  • He fills one with the light of Majesty, while He fills another with (vain) imagination and fancy.
  • گر بخویشم هیچ رای و فن بدی  ** رای و تدبیرم به حکم من بدی 
  • If I had any judgement and skill by myself, my judgement and forethought would be under my control;
  • شب نرفتی هوش بی‌فرمان من  ** زیر دام من بدی مرغان من  2325
  • At night my consciousness would not go (from me) without my bidding, and my birds (senses and faculties) would be under my trap.
  • بودمی آگه ز منزلهای جان  ** وقت خواب و بیهشی و امتحان 
  • 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.
  • چون کفم زین حل و عقد او تهیست  ** ای عجب این معجبی من ز کیست 
  • 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?
  • دیده را نادیده خود انگاشتم  ** باز زنبیل دعا برداشتم 
  • I have even deemed that what I saw was not seen (by me)’, and (like a beggar) J have again held up the basket of invocation.           
  • چون الف چیزی ندارم ای کریم  ** جز دلی دلتنگ‌تر از چشم میم 
  • Like alif, I possess nothing, O Gracious One, except a heart more constricted with anguish than the eye of mim.
  • این الف وین میم ام بود ماست  ** میم ام تنگست الف زو نر گداست  2330
  • 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.
  • آن الف چیزی ندارد غافلیست  ** میم دلتنگ آن زمان عاقلیست 
  • (The state denoted by) ‘alif possesses nothing’ is forgetfulness (unconsciousness); the distressful mím is (denotes) the time of rationality (consciousness).
  • در زمان بیهشی خود هیچ من  ** در زمان هوش اندر پیچ من 
  • During the time of unconsciousness I am nothing at all; during the time of consciousness I am in torment.
  • هیچ دیگر بر چنین هیچی منه  ** نام دولت بر چنین پیچی منه 
  • Do not lay another nothing upon a nothing like this; do not put the name of ‘(worldly) fortune’ upon a torment like this.
  • خود ندارم هیچ به سازد مرا  ** که ز وهم دارم است این صد عنا 
  • Truly (the state of) ‘I possess nothing’ suits me better, since these hundred troubles arise from imagining that I possess (something).
  • در ندارم هم تو داراییم کن  ** رنج دیدم راحت‌افزاییم کن  2335
  • 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.
  • هم در آب دیده عریان بیستم  ** بر در تو چونک دیده نیستم 
  • I will just stand naked in (a flood of) tears at Thy gate, since I have no sight.
  • آب دیده‌ی بنده‌ی بی‌دیده را  ** سبزه‌ای بخش و نباتی زین چرا 
  • Do Thou bestow on the tears of Thy sightless slave a verdure and vegetation from this (bountiful) pasture;
  • ور نمانم آب آبم ده ز عین  ** هم‌چو عینین نبی هطالتین 
  • And if I leave no tears (in my eyes), do Thou give me tears from the fountain (of Thy munificence) like the two streaming eyes of the Prophet.
  • او چو آب دیده جست از جود حق  ** با چنان اقبال و اجلال و سبق 
  • Since he, with all that high fortune and majesty and pre-eminence, sought tears from the bounty of God,
  • چون نباشم ز اشک خون باریک‌ریس  ** من تهی‌دست قصور کاسه‌لیس  2340
  • How should not I, an empty-handed destitute lick-platter, spin fine webs of blood-stained tears?
  • چون چنان چشم اشک را مفتون بود  ** اشک من باید که صد جیحون بود 
  • Inasmuch as an eye like that (of the Prophet) is enamoured of tears, it behoves my tears to be (like) a hundred great rivers.”
  • قطره‌ای زان زین دو صد جیحون به است  ** که بدان یک قطره انس و جن برست 
  • 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.
  • چونک باران جست آن روضه‌ی بهشت  ** چون نجوید آب شوره‌خاک زشت 
  • Since that Garden of Paradise sought rain, how should not the foul briny soil seek water?
  • ای اخی دست از دعا کردن مدار  ** با اجابت یا رد اویت چه کار 
  • O comrade, do not refrain from invoking (god): what business have you with His acceptance of rejection (of your prayer)?
  • نان که سد و مانع این آب بود  ** دست از آن نان می‌بباید شست زود  2345
  • Since bread (worldliness) was the barrier and obstacle to this water (tears), you must quickly wash your hands of that bread.
  • خویش را موزون و چست و سخته کن  ** ز آب دیده نان خود را پخته کن 
  • Make yourself harmonious and congruous and balanced: let your bread be baked well with (burning) tears.
  • آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن 
  • How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.
  • اندرین بود او که الهام آمدش  ** کشف شد این مشکلات از ایزدش 
  • He was (engaged) in this (prayer) when inspiration came to him and these difficulties were solved for him by God,
  • کو بگفتت در کمان تیری بنه  ** کی بگفتندت که اندر کش تو زه 
  • Saying, “It (the Divine intimation) told you to put an arrow to the bow, (but) when were you told to pull the bowstring (hard)?
  • او نگفتت که کمان را سخت‌کش  ** در کمان نه گفت او نه پر کنش 
  • 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.’
  • از فضولی تو کمان افراشتی  ** صنعت قواسیی بر داشتی  2350
  • You, from (motives of) vanity, raised the bow aloft and brought to a high pitch the art of archery.
  • ترک این سخته کمانی رو بگو  ** در کمان نه تیر و پریدن مجو 
  • 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).
  • چون بیفتد بر کن آنجا می‌طلب  ** زور بگذار و بزاری جو ذهب 
  • When it (the arrow) falls, dig up the spot and search: abandon (trust in) strength and seek the gold by means of piteous supplication.”
  • آنچ حقست اقرب از حبل الورید  ** تو فکنده تیر فکرت را بعید 
  • That which is real is nearer than the neck-artery; you have shot the arrow of thought far afield.
  • ای کمان و تیرها بر ساخته  ** صید نزدیک و تو دور انداخته 
  • O you who have provided yourself with bow and arrows, the prey is near and you have shot far.
  • هرکه دوراندازتر او دورتر  ** وز چنین گنجست او مهجورتر  2355
  • The farther one shoots, the farther away and more separated is he from a treasure like this.
  • فلسفی خود را از اندیشه بکشت  ** گو بدو کوراست سوی گنج پشت 
  • The philosopher killed (exhausted) himself with thinking: let him run on (in vain), for his back is turned towards the treasure.
  • گو بدو چندانک افزون می‌دود  ** از مراد دل جداتر می‌شود 
  • Let him run on: the more he runs, the more remote does he become from the object of his heart’s desire.
  • جاهدوا فینا بگفت آن شهریار  ** جاهدوا عنا نگفت ای بی‌قرار 
  • 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,
  • هم‌چو کنعان کو ز ننگ نوح رفت  ** بر فراز قله‌ی آن کوه زفت 
  • As (was the case with) Canaan, who in disdain of Noah went up to the top of that great mountain.
  • هرچه افزون‌تر همی‌جست او خلاص  ** سوی که می‌شد جداتر از مناص  2360
  • The more he sought deliverance (by turning) towards the mountain, the more was he separated from the place of refuge,