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1
2261-2285

  • چه غزا ما بی‌‌غزا خود کشته‌‌ایم ** ما به تیغ فقر بی‌‌سر گشته‌‌ایم‌‌
  • What fighting (can we do)? We are killed without fighting, we have been beheaded by the sword of want.

  • چه عطا ما بر گدایی می‌‌تنیم ** مر مگس را در هوا رگ می‌‌زنیم‌‌
  • What gifts (can we make)? We are continually in beggary, we are slitting the vein of (slaughtering) the gnat in the air.

  • گر کسی مهمان رسد گر من منم ** شب بخسبد قصد دلق او کنم‌‌
  • If any guest arrive, if I am I (as sure as I am living) (when) he goes to sleep at night, I will tear the tattered cloak from his body.

  • مغرور شدن مریدان محتاج به مدعیان مزور و ایشان را شیخ و محتشم و واصل پنداشتن و نقل را از نقد فرق نادانستن و بر بسته را از بر رسته‌‌
  • How disciples (novices in Súfism) are beguiled in their need by false impostors and imagine them to be Shaykhs and venerable personages and (saints) united (with God), and do not know the difference between fact (naqd) and fiction (naql) and between what is tied on (artificially) and what has grown up (naturally).

  • بهر این گفتند دانایان به فن ** میهمان محسنان باید شدن‌‌
  • For this reason the wise have said with knowledge, ‘One must become the guest of those who confer benefits.’

  • تو مرید و میهمان آن کسی ** کاو ستاند حاصلت را از خسی‌‌ 2265
  • Thou art the disciple and guest of one who, from his vileness, robs thee of all thou hast.

  • نیست چیره چون ترا چیره کند ** نور ندهد مر ترا تیره کند
  • He is not strong: how should he make thee strong? He does not give light, (nay) he makes thee dark.

  • چون و را نوری نبود اندر قران ** نور کی یابند از وی دیگران‌‌
  • Since he had no light (in himself), how in association (with him) should others obtain light from him?

  • همچو اعمش کو کند داروی چشم ** چه کشد در چشمها الا که یشم‌‌
  • (He is) like the half-blind healer of eyes: what should he put in (people's) eyes except jasper?

  • حال ما این است در فقر و عنا ** هیچ مهمانی مبا مغرور ما
  • Such is our state in poverty and affliction: may no guest be beguiled by us!

  • قحط ده سال ار ندیدی در صور ** چشمها بگشا و اندر ما نگر 2270
  • If thou hast never seen a ten years' famine in (visible) forms, open thine eyes and look at us.

  • ظاهر ما چون درون مدعی ** در دلش ظلمت زبانش شعشعی‌‌
  • Our outward appearance is like the inward reality of the impostor: darkness in his heart, his tongue flashy (plausible).

  • از خدا بویی نه او را نی اثر ** دعویش افزون ز شیث و بو البشر
  • He has no scent or trace of God, (but) his pretension is greater than (that of) Seth and the Father of mankind (Adam).

  • دیو ننموده و را هم نقش خویش ** او همی‌‌گوید ز ابدالیم و بیش‌‌
  • The Devil (is so ashamed of him that he) has not shown to him even his portrait, (yet) he (the impostor) is saying, ‘We are of the Abdál and are more (we are superior even to them).’

  • حرف درویشان بدزدیده بسی ** تا گمان آید که هست او خود کسی‌‌
  • He has stolen many an expression used by dervishes, in order that he himself may be thought to be a (holy) personage.

  • خرده گیرد در سخن بر بایزید ** ننگ دارد از درون او یزید 2275
  • In his talk he cavils at Báyazíd, (although) Yazíd would be ashamed of his inward (thoughts and feelings).

  • بی‌‌نوا از نان و خوان آسمان ** پیش او ننداخت حق یک استخوان‌‌
  • (He is) without (any) portion of the bread and viands of Heaven: God did not throw a single bone to him.

  • او ندا کرده که خوان بنهاده‌‌ام ** نایب حقم خلیفه زاده‌‌ام‌‌
  • He has proclaimed, ‘I have laid out the dishes, I am the Vicar of God, I am the son of the (spiritual) Khalífa:

  • الصلا ساده دلان پیچ پیچ ** تا خورید از خوان جودم سیر هیچ‌‌
  • Welcome (to the feast), O simple-hearted ones, tormented (with hunger), that from my bounteous table ye may eat your fill’—of nothing.

  • سالها بر وعده‌‌ی فردا کسان ** گرد آن در گشته فردا نارسان‌‌
  • Some persons, (relying) on the promise of ‘To-morrow,’ have wandered for years around that door, (but) ‘To-morrow’ never comes.

  • دیر باید تا که سر آدمی ** آشکارا گردد از بیش و کمی‌‌ 2280
  • It needs a long time for the inmost conscience of a man to become evident, more and less (both in great and small matters),

  • زیر دیوار بدن گنج است یا ** خانه‌‌ی مار است و مور و اژدها
  • (So that we may know whether) beneath the wall of his body there is treasure, or whether there is the house of snake and ant and dragon.

  • چون که پیدا گشت کاو چیزی نبود ** عمر طالب رفت آگاهی چه سود
  • When it became clear that he was naught (worthless), (by that time) the life of the seeker (disciple) had passed: what use (was) the knowledge (to him)?

  • در بیان آن که نادر افتد که مریدی در مدعی مزور اعتقاد به صدق ببندد که او کسی است و بدین اعتقاد به مقامی برسد که شیخش در خواب ندیده باشد و آب و آتش او را گزند نکند و شیخش را گزند کند و لیکن به نادر نادر
  • Explaining how it may happen, (though) rarely, that a disciple sincerely puts his faith in a false impostor (and believes) that he is a (holy) personage, and by means of this faith attains unto a (spiritual) degree which his Shaykh has never (even) dreamed of, and (then) fire and water do him no hurt, though they hurt his Shaykh; but this occurs very seldom.

  • لیک نادر طالب آید کز فروغ ** در حق او نافع آید آن دروغ‌‌
  • But exceptionally comes (the case of) a disciple to whom, because of his (spiritual) illumination, that falsehood (of the impostor) is beneficial.

  • او به قصد نیک خود جایی رسد ** گر چه جان پنداشت و آن آمد جسد
  • He, by his goodly purpose, attains unto a (high) degree, although he fancied (the impostor to be) soul, and that (soul) proved to be (only) body.

  • چون تحری در دل شب قبله را ** قبله نی و آن نماز او روا 2285
  • (It is) like trying to find the qibla in the heart (depth) of night: the qibla is not (found), but his (the seeker's) prayer is valid.