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2
3330-3354

  • 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.

  • مس اگر از کیمیا قابل نبد ** کیمیا از مس هرگز مس نشد
  • If the copper was incapable (of being transmuted) by the elixir, (yet) the elixir was never turned into copper by the copper.

  • بد چه باشد سرکشی آتش عمل ** شیخ که بود عین دریای ازل‏ 3345
  • What is evil? A rebel that works like fire. Who is the Shaykh? The very Seal of Eternity.

  • دایم آتش را بترسانند از آب ** آب کی ترسید هرگز ز التهاب‏
  • Fire is always terrified by water. When was water ever afraid of being set aflame?

  • در رخ مه عیب بینی می‏کنی ** در بهشتی خارچینی می‏کنی‏
  • You are observing defects on the face of the moon: you are picking thorns in a Paradise.

  • گر بهشت اندر روی تو خار جو ** هیچ خار آن جا نیابی غیر تو
  • Picker of thorns, if you go into Paradise, you will find there no thorn but yourself.

  • می‏بپوشی آفتابی در گلی ** رخنه می‏جویی ز بدر کاملی‏
  • You are covering a sun with a sod: you are seeking flaws in a perfect full-moon.

  • آفتابی که بتابد در جهان ** بهر خفاشی کجا گردد نهان‏ 3350
  • A sun which shines throughout the world––how shall it be hidden for the sake of a bat?

  • عیبها از رد پیران عیب شد ** غیبها از رشک ایشان غیب شد
  • Sins are made sinful by the disapproval of Pírs; mysteries are made mysterious by their jealousy.

  • باری از دوری ز خدمت یار باش ** در ندامت چابک و بر کار باش‏
  • If you are far (aloof in spirit from the saints), at any rate be joined (with them) through (paying) respect (to them): be alert and active in (showing) penitence,

  • تا از آن راهت نسیمی می‏رسد ** آب رحمت را چه بندی از حسد
  • (In the hope) that a breeze may be coming to you from that way (quarter). Why do you shut off the water of mercy by (your) enviousness?

  • گر چه دوری دور می‏جنبان تو دم ** حیث ما کنتم فولوا وجهکم‏
  • Though you are far aloof, at (that) distance wag your tail (ingratiate yourself with them): wherever ye be, turn your faces (thither).