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5
1300-1324

  • گفت ای گریان چو ابر بی‌خبر  ** بر وفاق گریه‌ی شیخ نظر  1300
  • And said, “O thou who art weeping like a witless cloud in concert with the weeping of the Shaykh (possessed) of insight,

  • الله الله الله ای وافی مرید  ** گر چه درتقلید هستی مستفید 
  • For God's sake, for God's sake, for God's sake, O loyal disciple, although in (thy) conformity thou art seeking (spiritual) profit,

  • تا نگویی دیدم آن شه می‌گریست  ** من چو او بگریستم که آن منکریست 
  • Take heed not to say, ‘I saw that (spiritual) king weeping, and I wept like him’; for that is denial (of his exalted state).”

  • گریه‌ی پر جهل و پر تقلید و ظن  ** نیست هم‌چون گریه‌ی آن متمن 
  • A weeping full of ignorance and conformity and (mere) opinion is not like the weeping of that trusted one.

  • تو قیاس گریه بر گریه مساز  ** هست زین گریه بدان راه دراز 
  • Do not judge (one) weeping by the analogy of (another) weeping: ’tis a long way from this weeping to that (weeping).

  • هست آن از بعد سی‌ساله جهاد  ** عقل آنجا هیچ نتواند فتاد  1305
  • That (weeping) is after a thirty years' (spiritual) warfare: the intellect can never get there.

  • هست زان سوی خرد صد مرحله  ** عقل را واقف مدان زان قافله 
  • Beyond reason there are a hundred stages: deem not the intellect to be acquainted with that caravan.

  • گریه‌ی او نه از غمست و نه از فرح  ** روح داند گریه‌ی عین الملح 
  • His weeping is neither from sorrow nor from joy: (only) the spirit knows the weeping of (him who is) the fountain of beauties.

  • گریه‌ی او خنده‌ی او آن سریست  ** زانچ وهم عقل باشد آن بریست 
  • His weeping, his laughter—(both) are of Yonder (World) and transcend all that the intellect may conceive.

  • آب دیده‌ی او چو دیده‌ی او بود  ** دیده‌ی نادیده دیده کی شود 
  • His tears are like his eye: how should the sightless eye become a (seeing) eye?

  • آنچ او بیند نتان کردن مساس  ** نه از قیاس عقل و نه از راه حواس  1310
  • That which he sees cannot be touched (apprehended) either by the analogical judgement of the intellect or by way of the senses.

  • شب گریزد چونک نور آید ز دور  ** پس چه داند ظلمت شب حال نور 
  • Night flees when Light comes from afar: what, then, should the darkness of Night know concerning Light?

  • پشه بگریزد ز باد با دها  ** پس چه داند پشه ذوق بادها 
  • The gnat flees from the keen wind: what, then, should the gnat know of the (delicious) savour of the winds?

  • چون قدیم آید حدث گردد عبث  ** پس کجا داند قدیمی را حدث 
  • When the Eternal comes, the temporal is made vain: what, then, should the temporal know of Eternity?

  • بر حدث چون زد قدم دنگش کند  ** چونک کردش نیست هم‌رنگش کند 
  • When Eternity comes in contact with the temporal, it strikes it dumb; when it has naughted it, it makes it homogeneous (with itself).

  • گر بخواهی تو بیایی صد نظیر  ** لیک من پروا ندارم ای فقیر  1315
  • You can find a hundred parallels (of this sort) if you wish, but I do not care (to supply them), O dervish.

  • این الم و حم این حروف  ** چون عصای موسی آمد در وقوف 
  • This Alif-Lám-Mím and Há-Mím—these Letters become, on (real) comprehension (of their meaning), like the rod of Moses.

  • حرفها ماند بدین حرف از برون  ** لیک باشد در صفات این زبون 
  • The (other) letters resemble these Letters outwardly but are subject (to them) in respect of the (sublime) attributes of the latter.

  • هر که گیرد او عصایی ز امتحان  ** کی بود چون آن عصا وقت بیان 
  • A staff that any one takes on trial—how should it be described as being like that staff (Moses' rod)?

  • عیسویست این دم نه هر باد و دمی  ** که برآید از فرح یا از غمی 
  • This Breath is (like the breath) of Jesus (in its effects); it is not (like) any wind and breath that arises from joy or sorrow.

  • این الم است و حم ای پدر  ** آمدست از حضرت مولی البشر  1320
  • This Alif-Lám-Mím and Há-Mím, O father, have come from the presence of the Lord of Mankind.

  • هر الف لامی چه می‌ماند بدین  ** گر تو جان داری بدین چشمش مبین 
  • What resemblance has any (other) alif-lám to these? Do not regard them with this (external) eye, if you have a (rational) soul.

  • گر چه ترکیبش حروفست ای همام  ** می‌بماند هم به ترکیب عوام 
  • Although they are composed of letters, O sire, and resemble the composition of (words used by) the common folk, (yet they are not the same).

  • هست ترکیب محمد لحم و پوست  ** گرچه در ترکیب هر تن جنس اوست 
  • Mohammed is composed of flesh and skin; (but he is unique) although every body is homogeneous with him in its composition.

  • گوشت دارد پوست دارد استخوان  ** هیچ این ترکیب را باشد همان 
  • It hath flesh, it hath skin and bone; (yet) has this (ordinary) constitution the same (qualities as his)?