شارب خمر است و سالوس و خبیث ** مر مریدان را کجا باشد مغیث
He is a wine-drinker and a hypocrite and a scoundrel: how should he be one to succour his disciples?”
آن یکی گفتش ادب را هوش دار ** خرد نبود این چنین ظن بر کبار3305
One (of the disciples) said to him, “Observe respect: ’tis no light matter to think so ill of the great.
دور از او و دور از آن اوصاف او ** که ز سیلی تیره گردد صاف او
Far is it from him and far from those (saintly) qualities of his that his clear (spirit) should be darkened by a flood (of sin).
این چنین بهتان منه بر اهل حق ** این خیال تست بر گردان ورق
Do not put such slander on the people of God! This is (mere) fancy on your part. Turn over (a new) leaf.
این نباشد ور بود ای مرغ خاک ** بحر قلزم را ز مرداری چه باک
This (which you say) is not (true); and (even) if it should be, O land-fowl, what harm (comes) to the Red Sea from a carcase?
نیست دون القلتین و حوض خرد ** کی تواند قطرهایش از کار برد
He (the Shaykh) is not less than the (statutory) two jugfuls or the small tank, so that a single drop (of impurity) should be able to disqualify him (for religious purposes).
آتش ابراهیم را نبود زیان ** هر که نمرودی است گو میترس از آن3310
The fire is no damage to Abraham, (but) let any one who is a Nimrod beware of it!”
نفس نمرود است و عقل و جان خلیل ** روح در عین است و نفس اندر دلیل
The fleshly soul is Nimrod, and the intellect and spirit are the Friend of God (Abraham): the spirit is concerned with reality itself, and the fleshly soul with the proofs.
این دلیل راه رهرو را بود ** کاو به هر دم در بیابان گم شود
These indications of the way are for the traveller who at every moment becomes lost in the desert.
واصلان را نیست جز چشم و چراغ ** از دلیل و راهشان باشد فراغ
For them that have attained (to union with God) there is nothing (necessary) except the eye (of the spirit) and the lamp (of intuitive faith): they have no concern with indications (to guide them) or with a road (to travel by).
گر دلیلی گفت آن مرد وصال ** گفت بهر فهم اصحاب جدال
If the man that is united (with God) has mentioned some indication, he has mentioned (it) in order that the dialecticians may understand (his meaning).
بهر طفل نو پدر تیتی کند ** گر چه عقلش هندسهی گیتی کند3315
For a new-born child the father makes babbling sounds, though his intellect may make a survey of the (whole) world.
کم نگردد فضل استاد از علو ** گر الف چیزی ندارد گوید او
The dignity of the master's learning is not diminished if he say that (the letter) alif has nothing (has no diacritical mark).
از پی تعلیم آن بسته دهن ** از زبان خود برون باید شدن
For the sake of teaching that tongue-tied (child), one must go outside of one's own language (customary manner of speech).
در زبان او بباید آمدن ** تا بیاموزد ز تو او علم و فن
You must come into (adopt) his language, in order that he may learn knowledge and science from you.
پس همه خلقان چو طفلان ویاند ** لازم است این پیر را در وقت پند
All the people, then, are as his (the spiritual Teacher's) children: this (fact) is necessary for the Pír (to bear in mind) when he gives (them) instruction.
کفر را حد است و اندازه بدان ** شیخ و نور شیخ را نبود کران3320
Infidelity hath a fixed limit and range—know (this for sure); (but) the Shaykh and the light of the Shaykh have no bound.
پیش بیحد هر چه محدود است لاست ** کل شیء غیر وجه الله فناست
Before the infinite all that is finite is naught: everything except the Face of God is passing away.
کفر و ایمان نیست آن جایی که اوست ** انکه او مغز است و این دو رنگ و پوست
Infidelity and faith do not exist in the place where he (the Shaykh) is, because he is the kernel, while these twain are (only) colour and husk.
این فناها پردهی آن وجه گشت ** چون چراغ خفیه اندر زیر طشت
These fleeting things have become a veil over that Face, like a lantern concealed beneath a bowl.
پس سر این تن حجاب آن سر است ** پیش آن سر این سر تن کافر است
So then, this bodily head is a screen to that (spiritual) head (source of mystic consciousness): before that head this bodily head is an infidel.
کیست کافر غافل از ایمان شیخ ** چیست مرده بیخبر از جان شیخ3325
Who is the infidel? One forgetful of the faith of the Shaykh. Who is the dead? One ignorant of the (spiritual) life of the Shaykh.
جان نباشد جز خبر در آزمون ** هر که را افزون خبر جانش فزون
(Spiritual) life is naught but knowledge in (the time of) trial: the more knowledge one has, the more (spiritual) life one has.
جان ما از جان حیوان بیشتر ** از چه ز آن رو که فزون دارد خبر
Our spirit is more than the spirit of animals. Wherefore? In respect that it has more knowledge.
پس فزون از جان ما جان ملک ** کاو منزه شد ز حس مشترک
Hence the spirit of the angels is more than our spirit, for it is exempt from (transcends) the common sense;