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3
1800-1824

  • بر همه کفار ما را رحمتست ** گرچه جان جمله کافر نعمتست 1800
  • I have pity for all the unbelievers, though the souls of them all are ungrateful.

  • بر سگانم رحمت و بخشایش است ** که چرا از سنگهاشان مالش است
  • I have pity and forgiveness for dogs, saying (to myself), ‘Why do they suffer chastisement from the stones (which are cast at them)?’

  • آن سگی که می‌گزد گویم دعا ** که ازین خو وا رهانش ای خدا
  • I utter a prayer for the dog that bites, crying, ‘O God, deliver him from this (evil) disposition!

  • این سگان را هم در آن اندیشه دار ** که نباشند از خلایق سنگسار
  • Keep also these dogs in that (good) thought, so that they may not be stoned by the people.’”

  • زان بیاورد اولیا را بر زمین ** تا کندشان رحمة للعالمین
  • He (God) brought the saints on to the earth, in order that He might make them a mercy to (all) created beings.

  • خلق را خواند سوی درگاه خاص ** حق را خواند که وافر کن خلاص 1805
  • He (the saint) calls the people to the Portal of Grace; he calls unto God, saying, “Give (them) release in full!”

  • جهد بنماید ازین سو بهر پند ** چون نشد گوید خدایا در مبند
  • He earnestly strives to admonish them in regard to this, and when it does not succeed, he says, “O God, do not shut the door!”

  • رحمت جزوی بود مر عام را ** رحمت کلی بود همام را
  • To the vulgar belongs (only) the particular mercy; the universal mercy belongs to the hero (the perfect saint).

  • رحمت جزوش قرین گشته بکل ** رحمت دریا بود هادی سبل
  • His particular (individual) mercy has been united with the universal: the mercy of the Sea is the guide on (all) the ways.

  • رحمت جزوی بکل پیوسته شو ** رحمت کل را تو هادی بین و رو
  • O (thou who hast the) particular mercy, become joined to the universal: deem the universal mercy the true guide, and go (forward).

  • تا که جزوست او نداند راه بحر ** هر غدیری را کند ز اشباه بحر 1810
  • So long as he is (only) a part, he does not know the way to the Sea: he makes out every pool to be like unto the Sea.

  • چون نداند راه یم کی ره برد ** سوی دریا خلق را چون آورد
  • Inasmuch as he does not know the way to the Sea, how should he act as a guide? How should he lead the people towards the Sea?

  • متصل گردد به بحر آنگاه او ** ره برد تا بحر همچون سیل و جو
  • (When) he becomes united with the Sea, then he guides to the Sea, like a torrent or river.

  • ور کند دعوت به تقلیدی بود ** نه از عیان و وحی تاییدی بود
  • And if (before this) he call (the people to God), it is in a conventional fashion; it is not from vision and the revelation of any (Divine) aid.

  • گفت پس چون رحم داری بر همه ** همچو چوپانی به گرد این رمه
  • She (the Shaykh's wife) said, “Then, since thou hast pity on all, and art like the shepherd (going watchfully) around this flock,

  • چون نداری نوحه بر فرزند خویش ** چونک فصاد اجلشان زد بنیش 1815
  • How mournest thou not for thine own sons, when Death, the Bleeder, has pierced them with his lancet?

  • چون گواه رحم اشک دیده‌هاست ** دیده‌ی تو بی نم و گریه چراست
  • Since the evidence of pity is tears in the eyes, why are thine eyes without moisture and tearless?”

  • رو به زن کرد و بگفتش ای عجوز ** خود نباشد فصل دی همچون تموز
  • He turned towards his wife and said to her, “Old woman, verily the season of December is not like Tamúz (July).

  • جمله گر مردند ایشان گر حی‌اند ** غایب و پنهان ز چشم دل کی‌اند
  • Whether they all are dead or living, when are they absent and hid from the eye of the heart?

  • من چو بینمشان معین پیش خویش ** از چه رو رو را کنم همچون تو ریش
  • Inasmuch as I see them distinct before me, for what reason should I rend my face as thou doest?

  • گرچه بیرون‌اند از دور زمان ** با من‌اند و گرد من بازی‌کنان 1820
  • Although they are outside of Time's revolution, they are with me and playing around me.

  • گریه از هجران بود یا از فراق ** با عزیزانم وصالست و عناق
  • Weeping is caused by severance or by parting; I am united with my dear ones and embracing them.

  • خلق اندر خواب می‌بینندشان ** من به بیداری همی‌بینم عیان
  • (Other) people see them (their dear ones) in sleep; I see them plainly in (my) waking state.

  • زین جهان خود را دمی پنهان کنم ** برگ حس را از درخت افشان کنم
  • I hide myself for a moment from this world, I shake the leaves of sense perception from the tree (of my bodily existence).”

  • حس اسیر عقل باشد ای فلان ** عقل اسیر روح باشد هم بدان
  • Sense-perception is captive to the intellect, O reader; know also that the intellect is captive to the spirit.