نه ز گلحنها برو ننگی بماند ** نه ز گلشنها برو رنگی بماند
No disgrace remained with it from the ashpits, no colour remained with it from the rose-gardens.
نور دیده و نوردیده بازگشت ** ماند در سودای او صحرا و دشت
The light of the eye and the seer of the light returned (to their source): the desert and plain were left in passionate desire thereof.
یکی پرسید از عالمی عارفی کی اگر در نماز کسی بگرید به آواز و آه کند و نوحه کند نمازش باطل شود جواب گفت کی نام آن آب دیده است تا آن گرینده چه دیده است اگر شوق خدا دیده است و می‌گرید یا پشیمانی گناهی نمازش تباه نشود بلک کمال گیرد کی لا صلوة الا بحضور القلب و اگر او رنجوری تن یا فراق فرزند دیده است نمازش تباه شود کی اصل نماز ترک تن است و ترک فرزند ابراهیم‌وار کی فرزند را قربان می‌کرد از بهر تکمیل نماز و تن را به آتش نمرود می‌سپرد و امر آمد مصطفی را علیه‌السلام بدین خصال کی فاتبع ملة ابراهیم لقد کانت لکم اسوة حسنة فی‌ابراهیم
A certain man asked a mystic theologian, “If any one weep loudly during the ritual prayer and moan and lament, is his prayer rendered void?” He replied, “The name of those (tears) is ‘water of the eye’: consider what that weeper has seen: if he has seen (felt) longing for God or repentance for a sin and weeps, his prayer is not spoilt; nay, it attains perfection, for ‘there is no prayer without presence of the heart’; but if he has (inwardly) seen bodily sickness or the loss of a son, his prayer is spoilt, for the foundation of prayer is the abandonment of the body and the abandonment of sons, like Abraham, who was offering his son as a sacrifice in order to perfect his prayer and giving up his body to Nimrod's fire; and Mustafá (Mohammed), on whom be peace, was commanded (by God) to act after these manners: “follow the religion of Abraham.” “Verily ye have had a good example in Abraham.”
آن یکی پرسید از مفتی به راز ** گر کسی گرید به نوحه در نماز 1265
A certain man asked a mufti in private, “If any one weep lamentably during the ritual prayer,
آن نماز او عجب باطل شود ** یا نمازش جایز و کامل بود
I wonder, will his prayer be rendered void, or will his prayer be licit and perfect?”
گفت آب دیده نامش بهر چیست ** بنگری تا که چه دید او و گریست
He replied, “Wherefore is it named ‘the water of the eye’? You should consider what it (the eye) saw and (then) wept.
آب دیده تا چه دید او از نهان ** تا بدان شد او ز چشمه‌ی خود روان
Consider what the water of the eye saw in secret, so that on that account it began to flow from its spring.
آن جهان گر دیده است آن پر نیاز ** رونقی یابد ز نوحه آن نماز
If the supplicant has seen yonder world, that prayer (of his) gains a lustre from (his) lamentation;
ور ز رنج تن بد آن گریه و ز سوک ** ریسمان بسکست و هم بشکست دوک 1270
But if that weeping was caused by bodily pain or by mourning (for the dead), the thread is snapped and the spindle too is broken.”
مریدی در آمد به خدمت شیخ و ازین شیخ پیر سن نمی‌خواهم بلک پیرعقل و معرفت و اگر چه عیسیست علیه‌السلام در گهواره و یحیی است علیه‌السلام در مکتب کودکان مریدی شیخ را گریان دید او نیز موافقت کرد و گریست چون فارغ شد و به در آمد مریدی دیگر کی از حال شیخ واقف‌تر بود از سر غیرت در عقب او تیز بیرون آمد گفتش ای برادر من ترا گفته باشم الله الله تا نیندیشی و نگویی کی شیخ می‌گریست و من نیز می‌گریستم کی سی سال ریاضت بی‌ریا باید کرد و از عقبات و دریاهای پر نهنگ و کوههای بلند پر شیر و پلنگ می‌باید گذشت تا بدان گریه‌ی شیخ رسی یا نرسی اگر رسی شکر زویت لی الارض گویی بسیار
A disciple came in to pay his respects to the Shaykh—and by this (word) “Shaykh” I do not mean one old in years, but one old in understanding and knowledge (of God), even if he is Jesus, on whom be peace, in the cradle, or Yahyá (John the Baptist), on whom be peace, in the children's school. The disciple saw the Shaykh weeping; he too acted in conformity (with the Shaykh) and wept. When he had finished and gone forth (from the Shaykh's presence), another disciple, who was more cognisant of the Shaykh's spiritual state, impelled by (noble) jealousy, went out quickly after him and said to him, “O brother, (whatever may happen) I shall have told you: for God's sake, for God's sake, beware of thinking or saying that the Shaykh wept and you wept likewise; you must practise self-discipline without hypocrisy for thirty years, and you must traverse ravines and seas full of leviathans, and lofty mountains full of lions and leopards, that you may attain to that weeping of the Shaykh or not attain. If you attain, you will often utter thanksgiving (as immense as is the extent of the earth, described in the words of the Tradition), ‘The earth was gathered together for me.’”
یک مریدی اندر آمد پیش پیر ** پیر اندر گریه بود و در نفیر
A disciple came into the presence of the Pír: the Pír was (engaged) in weeping and lamentation.
شیخ را چون دید گریان آن مرید ** گشت گریان آب از چشمش دوید
When the disciple saw the Shaykh weeping, he began to weep: the tears ran from his eyes.
گوشور یک‌بار خندد کر دو بار ** چونک لاغ املی کند یاری بیار
The man possessed of an ear (sense of hearing) laughs once, when a friend repeats a joke to a friend; the deaf man (laughs) twice:
بار اول از ره تقلید و سوم ** که همی‌بیند که می‌خندند قوم
The first time by way of conformity and affectation, because he sees the company laughing.
کر بخندد هم‌چو ایشان آن زمان ** بیخبر از حالت خندندگان 1275
The deaf man laughs then like them, without knowing the (inward) state of the laughers.
باز وا پرسد که خنده بر چه بود ** پس دوم کرت بخندد چون شنود
Afterwards he inquires what the laughter was about, and then, having heard, he laughs a second time.
پس مقلد نیز مانند کرست ** اندر آن شادی که او را در سرست
Hence the mere imitator (of a Shaykh), too, resembles the deaf man in respect of the (feeling of) joy that is in his head.
پرتو شیخ آمد و منهل ز شیخ ** فیض شادی نه از مریدان بل ز شیخ
It is the Shaykh's reflexion, and its source is in the Shaykh: the overflow of joy is not (derived) from the disciples; nay, it is from the Shaykh.
چون سبد در آب و نوری بر زجاج ** گر ز خود دانند آن باشد خداج
Like a basket in water or a (ray of) light on glass: if they think it (comes) from themselves, ’tis (owing to) defect (of intelligence).
چون جدا گردد ز جو داند عنود ** که اندرو آن آب خوش از جوی بود 1280
When it (the basket) is separated from the river, that perverse one will recognise that the sweet water within it was from the river;
آبگینه هم بداند از غروب ** که آن لمع بود از مه تابان خوب
The glass also will recognise, at the setting (of the moon), that those beams (of light) were from the beauteous shining moon.
چونک چشمش را گشاید امر قم ** پس بخندد چون سحر بار دوم
When the (Divine) command “Arise!” opens his (the imitator's) eye, then he will laugh, like the (true) dawn, a second time.
خنده‌ش آید هم بر آن خنده‌ی خودش ** که در آن تقلید بر می‌آمدش
He will even laugh at his own (former) laughter which was produced in him in that (period of) imitation,
گوید از چندین ره دور و دراز ** کین حقیقت بود و این اسرار و راز
And will say (to himself), “(Travelling) by all these far and long ways, and thinking that this was the Reality and that this was the Mystery and Secret,
من در آن وادی چگونه خود ز دور ** شادیی می‌کردم از عمیا و شور 1285
How forsooth, in that valley (of imitation), did I rejoice from afar through blindness and confusion?
من چه می‌بستم خیال و آن چه بود ** درک سستم سست نقشی می‌نمود
What was I fancying, and what was it (in truth)? My weak perception was showing (only) a weak image (of the reality).”
طفل راه را فکرت مردان کجاست ** کو خیال او و کو تحقیق راست
Where is the thought of the (holy) men in relation to the child of the (mystic) Way? Where is his fancy in comparison with true realisation?