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  • پس عرب گفتش که شو دور از برم ** تا نبارد شومی تو بر سرم‏
  • Then the Arab said to him, “Begone far from my side, so that your ill-luck may not rain upon me.

  • دور بر آن حکمت شومت ز من ** نطق تو شرم است بر اهل زمن‏
  • Take far away from me that unlucky wisdom of yours: your speech is unlucky for (all) the people of the time.

  • یا تو آن سو رو من این سو می‏دوم ** ور ترا ره پیش من واپس روم‏
  • Either go you in that direction, and I will run in this direction; or if your way be forwards, I will go back.

  • یک جوالم گندم و دیگر ز ریگ ** به بود زین حیله‏های مرده‏ریگ‏
  • One sack of wheat and the other of sand is better for me than these vain contrivings.

  • احمقی‏ام بس مبارک احمقی است ** که دلم با برگ و جانم متقی است‏ 3200
  • My foolishness is a very blessed foolishness, for my heart is well furnished (with spiritual graces) and my soul is devout.”

  • گر تو خواهی کت شقاوت کم شود ** جهد کن تا از تو حکمت کم شود
  • If thou desire that misery should vanish (from thee), endeavour that wisdom should vanish from thee—

  • حکمتی کز طبع زاید وز خیال ** حکمتی بی‏فیض نور ذو الجلال‏
  • The wisdom which is born of (human) nature and phantasy, the wisdom which lacks the overflowing grace of the Light of the Glorious (God).

  • حکمت دنیا فزاید ظن و شک ** حکمت دینی برد فوق فلک‏
  • The wisdom of this world brings increase of supposition and doubt; the wisdom of the Religion bears (one) above the sky.

  • زوبعان زیرک آخر زمان ** بر فزوده خویش بر پیشینیان‏
  • The ingenious rascals of (this) latter time have aggrandised themselves over the ancients;

  • حیله آموزان جگرها سوخته ** فعل‏ها و مکرها آموخته‏ 3205
  • The (apt) learners of cunning have burnt (consumed) their hearts (in study) and have learned feints and tricks;

  • صبر و ایثار و سخای نفس و جود ** باد داده کان بود اکسیر سود
  • They have thrown to the winds patience and altruism and self-sacrifice and generosity—(qualities) which are the elixir of (spiritual) profit.

  • فکر آن باشد که بگشاید رهی ** راه آن باشد که پیش آید شهی‏
  • The (right) thought is that which opens a way: the (right) way is that on which a (spiritual) king advances.

  • شاه آن باشد که از خود شه بود ** نه به مخزنها و لشکر شه شود
  • The (true) king is he that goes into the presence of the King, and is not made king by treasuries and armies;

  • تا بماند شاهی او سرمدی ** همچو عز ملک دین احمدی‏
  • So that his kingship remains unto everlasting, like the glory of the empire of the Mohammedan Religion.

  • کرامات ابراهیم ادهم بر لب دریا
  • The miracles of Ibráhím son of Adham on the seashore.

  • هم ز ابراهیم ادهم آمده ست ** کاو ز راهی بر لب دریا نشست‏ 3210
  • Thus, it is related of Ibráhím son of Adham that after a journey he sat down (to rest) by the edge of the sea.

  • دلق خود می‏دوخت آن سلطان جان ** یک امیری آمد آن جا ناگهان‏
  • (Whilst) that spiritual king was stitching his mantle, an Amír suddenly came to that spot.

  • آن امیر از بندگان شیخ بود ** شیخ را بشناخت سجده کرد زود
  • That Amír had been one of the Shaykh's servants; he recognized the Shaykh and at once bowed low.

  • خیره شد در شیخ و اندر دلق او ** شکل دیگر گشته خلق و خلق او
  • He was astounded at the Shaykh and at his dervish garb— (for) his nature and outward guise had become transformed—

  • کاو رها کرد آن چنان ملک شگرف ** بر گزید آن فقر بس باریک حرف‏
  • (Marvelling) that he gave up such a grand kingdom, and chose that very pettifogging (spiritual) poverty;

  • ترک کرد او ملک هفت اقلیم را ** می‏زند بر دلق سوزن چون گدا 3215
  • (And why) he renounced the sovereignty of the Seven Climes, and plies the needle on his dervish-cloak, like a beggar.

  • شخ واقف گشت از اندیشه‏اش ** شیخ چون شیر است و دلها بیشه‏اش‏
  • The Shaykh became aware of his thought: a Shaykh is as the lion, and (people's) hearts are his jungle.

  • چون رجا و خوف در دلها روان ** نیست مخفی بر وی اسرار جهان‏
  • He is entering, like hope and fear, into (their) hearts: not hid from him are the secrets of the world.

  • دل نگه دارید ای بی‏حاصلان ** در حضور حضرت صاحب دلان‏
  • Keep watch over your hearts, O fruitless ones, in the presence of the majesty of the men of heart (saints).

  • پیش اهل تن ادب بر ظاهر است ** که خدا ز ایشان نهان را ساتر است‏
  • Before the men of body (worldings), respect is (shown) outwardly, for God is veiling the occult from them.

  • پیش اهل دل ادب بر باطن است ** ز انکه دلشان بر سرایر فاطن است‏ 3220
  • Before the men of heart (saints), respect is (shown) inwardly, because their hearts have insight into the secret thoughts.