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حاش لله بل ز تعظیم شهان ** که نبودم در فقیران بد گمان 3495
- God forbid! Nay, (it was) for showing reverence to (the spiritual) kings, inasmuch as I did not conceive ill thoughts against dervishes—
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آن فقیران لطیف خوش نفس ** کز پی تعظیمشان آمد عبس
- Those gracious dervishes of sweet breath (pure spirit), for whose magnification (the chapter of the Qur’án entitled) ‘Abasa was revealed.”
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آن فقیری بهر پیچا پیچ نیست ** بل پی آن که بجز حق هیچ نیست
- That dervishhood is not for the sake of (avoiding) entanglement (with the world); no, (it is) because nothing exists but God.
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متهم چون دارم آنها را که حق ** کرد امین مخزن هفتم طبق
- How should I hold in suspicion those whom God hath entrusted with the treasury of the Seventh Heaven?
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متهم نفس است نه عقل شریف ** متهم حس است نه نور لطیف
- The fleshly soul is suspect, not the sublime Reason: the senses are suspect, not the subtle Light.
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نفس سوفسطایی آمد میزنش ** کش زدن سازد نه حجت گفتنش 3500
- The fleshly soul is a sophist: beat it constantly, for beating does it good, not arguing with it.
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معجزه بیند فروزد آن زمان ** بعد از آن گوید خیالی بود آن
- It sees a miracle (wrought by a prophet), and at the moment it glows (with belief); (but) afterwards it says, “’Twas (only) a phantasy;
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ور حقیقت بودی آن دید عجب ** چون مقیم چشم نامد روز و شب
- For if that wondrous sight was real, why did it not become abiding, day and night, in the eye?”
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آن مقیم چشم پاکان میبود ** نه قرین چشم حیوان میشود
- It is abiding in the eyes of the pure, (but) it does not haunt the eyes of animals (sensual men);
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کان عجب زین حس دارد عار و ننگ ** کی بود طاوس اندر چاه تنگ
- For the miracle is ashamed and scornful of these (bodily) senses: how should a peacock be (confined) in a narrow pit?