English    Türkçe    فارسی   

2
3319-3343

  • 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 کران‏ 3320
  • 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 شیخ‏ 3325
  • 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;

  • و ز ملک جان خداوندان دل ** باشد افزون تو تحیر را بهل‏
  • And the spirit of mystical adepts is more than (that of) the angels. Cease from bewilderment (on this subject)!

  • ز آن سبب آدم بود مسجودشان ** جان او افزون‏تر است از بودشان‏ 3330
  • For that reason Adam is their object of worship: his spirit (spiritual life) is greater than their being.

  • ور نه بهتر را سجود دون‏تری ** امر کردن هیچ نبود در خوری‏
  • Else, (why were they commanded to worship him?): it would not be at all a suitable thing to command the superior to worship an inferior.

  • کی پسندد عدل و لطف کردگار ** که گلی سجده کند در پیش خار
  • How can the justice and kindness of the Maker approve that a rose should fall down in worship before a thorn?

  • جان چو افزون شد گذشت از انتها ** شد مطیعش جان جمله‏ی چیزها
  • Since the spirit (of the perfect saint) has become superior and has passed beyond the utmost limit (reached by men and angels), the soul of all things has become obedient to it—

  • مرغ و ماهی و پری و آدمی ** ز انکه او بیش است و ایشان در کمی‏
  • Birds and fishes and Jinn and men—because it exceeds (them), and they are deficient (in comparison with it).

  • ماهیان سوزنگر دلقش شوند ** سوزنان را رشته‏ها تابع بوند 3335
  • The fish make needles for his (the saint's) mantle: (they follow him as) threads follow needles.

  • بقیه‏ی قصه‏ی ابراهیم ادهم بر لب آن دریا
  • The rest of the story of Ibráhím son of Adham—may God sanctify his spirit!—on the sea-shore.

  • چون نفاذ امر شیخ آن میر دید ** ز آمد ماهی شدش و جدی پدید
  • When that Amír saw the Shaykh’s command take effect in the coming of the fish, he fell into an ecstasy.

  • گفت اه ماهی ز پیران آگه است ** شه تنی را کاو لعین درگه است‏
  • He said, “Ah, the fish know the Pírs. Fie on a person who is an outcast of the (holy) Court!

  • ماهیان از پیر آگه ما بعید ** ما شقی زین دولت و ایشان سعید
  • The fish have knowledge of the Pír, and we afar (from him)! We (are) damned to lack this fortune, and they blest (with enjoyment of it)!”

  • سجده کرد و رفت گریان و خراب ** گشت دیوانه ز عشق فتح باب‏
  • He bowed low, and departed weeping and desolate: he became mad for love of the opening of the door (to union with God).

  • پس تو ای ناشسته رو در چیستی ** در نزاع و در حسد با کیستی‏ 3340
  • Then, O you with unwashed face, what are you about? Whom are you combating and envying?

  • با دم شیری تو بازی می‏کنی ** بر ملایک ترک تازی می‏کنی‏
  • You are playing with a lion’s tail: you are making a foray against the angels.

  • بد چه می‏گویی تو خیر محض را ** هین ترفع کم شمر آن خفض را
  • Why are you speaking evil of pure good? Beware, deem not that lowness (vilifying the saints) to be eminence!

  • بد چه باشد مس محتاج مهان ** شیخ که بود کیمیای بی‏کران‏
  • What is evil? The needy, despicable copper. Who is the Shaykh? The infinite elixir.