من کی باشم با تصرفهای حق ** که بر آرد نفس من اشکال و دق
Who am I, in view of God's exercising (absolute) control (over everything he does), that my carnal soul should raise difficulties and objections?”
باز نفسش حمله می‌آورد زود ** زین تعرف در دلش چون کاه دود
But soon his carnal soul was returning to the attack—(for) in consequence of this acquaintance (there was) smoke in his straw-like heart—
که چه نسبت دیو را با جبرئیل ** که بود با او به صحبت هم مقیل
Saying, “What affinity has (this woman like) the Devil with (a saint like) Gabriel, that she should be his bedfellow in (connubial) intercourse?
چون تواند ساخت با آزر خلیل ** چون تواند ساخت با ره‌زن دلیل 2125
How can Khalíl (Abraham) agree with Ázar? How can a guide agree with a brigand?”
یافتن مرید مراد را و ملاقات او با شیخ نزدیک آن بیشه
How the disciple gained his wish and met the Shaykh near the forest.
اندرین بود او که شیخ نامدار ** زود پیش افتاد بر شیری سوار
He was (absorbed) in this (perplexity) when suddenly the renowned Shaykh appeared before him, riding on a lion.
شیر غران هیزمش را می‌کشید ** بر سر هیزم نشسته آن سعید
The roaring lion carried his faggots, while that blessed one sat on the top of them.
تازیانه‌ش مار نر بود از شرف ** مار را بگرفته چون خرزن به کف
Because of the honour (in which God held him) his whip was a fierce serpent: he had grasped the serpent in his hand, like an ass-goad.
تو یقین می‌دان که هر شیخی که هست ** هم سواری می‌کند بر شیر مست
Know for certain that likewise every Shaykh that exists is riding on a furious lion.
گرچه آن محسوس و این محسوس نیست ** لیک آن بر چشم جان ملبوس نیست 2130
Although that (riding) and this (lion) are not perceived by the senses, yet ’tis not concealed from the spiritual eye.
صد هزاران شیر زیر را نشان ** پیش دیده‌ی غیب‌دان هیزم‌کشان
Under their (the saints') thighs a hundred thousand lions carrying faggots are (present) before the eye that knows the Unseen;
لیک یک یک را خدا محسوس کرد ** تا که بیند نیز او که نیست مرد
But God has (sometimes) made them visible singly, in order that even he who is not a (holy) man may behold them.
دیدش از دور و بخندید آن خدیو ** گفت آن را مشنو ای مفتون دیو
That (spiritual) prince saw him (the disciple) from afar and laughed and said (to him), “O you who are tempted, do not listen to it (the evil suggestion) from the Devil.”
از ضمیر او بدانست آن جلیل ** هم ز نور دل بلی نعم الدلیل
The venerable (saint) knew his secret thought by the light of the heart: yea, ’tis an excellent guide (to knowledge of the occult).
خواند بر وی یک به یک آن ذوفنون ** آنچ در ره رفت بر وی تا کنون 2135
(Then) the master of (mystical) sciences recited to him in detail all that had befallen him (the disciple) on his journey until now.
بعد از آن در مشکل انکار زن ** بر گشاد آن خوش‌سراینده دهن
Afterwards that man of sweet discourse opened his mouth (to speak) on the difficult matter of his wife's disbelief,
کان تحمل از هوای نفس نیست ** آن خیال نفس تست آنجا مه‌ایست
Saying, “My long-suffering is not from (the motive of) sensual desire; that (suspicion) is a vain fancy of your carnal soul: do not take that standpoint.
گرنه صبرم می‌کشیدی بار زن ** کی کشیدی شیر نر بیگار من
Unless my patience had endured the burden of (supporting) my wife, how should the fierce lion have endured the labour of (carrying) me?
اشتران بختییم اندر سبق ** مست و بی‌خود زیر محملهای حق
I am (like) Bactrian camels, (speeding) in advance (of the caravan), intoxicated and beside myself under the panniers of God.
من نیم در امر و فرمان نیم‌خام ** تا بیندیشم من از تشنیع عام 2140
I am not half-raw (imperfect) in (fulfilling) the (Divine) order and command, that I should take any thought of revilement by the public.
عام ما و خاص ما فرمان اوست ** جان ما بر رو دوان جویان اوست
My public and my private (object) is His command: my spirit is running on its face in search of Him.
فردی ما جفتی ما نه از هواست ** جان ما چون مهره در دست خداست
My being single or wedded is not on account of sensual desire: my spirit is like a die in the hand of God.
ناز آن ابله کشیم و صد چو او ** نه ز عشق رنگ و نه سودای بو
I endure the disdain of that foolish (woman) and a hundred like her, neither from love of colour nor passion for scent.
این قدر خود درس شاگردان ماست ** کر و فر ملحمه‌ی ما تا کجاست
This much, indeed, is (only) the lesson learned by my disciples; (but) unto what place (attains) the forward and backward movement of my battle!
تا کجا آنجا که جا را راه نیست ** جز سنابرق مه الله نیست 2145
Unto what place? Unto the place where Place (itself) finds no admittance, and where nothing exists save the lightning-flash of the Moon of Allah.
از همه اوهام و تصویرات دور ** نور نور نور نور نور نور
(’Tis) far beyond all conceptions and imaginations, (’tis) the Light of light of light of light of light of light.”