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2
3319-3368

  • پس همه خلقان چو طفلان وی‏اند ** لازم است این پیر را در وقت پند
  • All the people, then, are as his (the spiritual Teacher's) children: this (fact) is necessary for the Pír (to bear in mind) when he gives (them) instruction.

  • کفر را حد است و اندازه بدان ** شیخ و نور شیخ را نبود کران‏ 3320
  • Infidelity hath a fixed limit and range—know (this for sure); (but) the Shaykh and the light of the Shaykh have no bound.

  • پیش بی‏حد هر چه محدود است لاست ** کل شی‏ء غیر وجه الله فناست‏
  • Before the infinite all that is finite is naught: everything except the Face of God is passing away.

  • کفر و ایمان نیست آن جایی که اوست ** انکه او مغز است و این دو رنگ و پوست‏
  • Infidelity and faith do not exist in the place where he (the Shaykh) is, because he is the kernel, while these twain are (only) colour and husk.

  • این فناها پرده‏ی آن وجه گشت ** چون چراغ خفیه اندر زیر طشت‏
  • These fleeting things have become a veil over that Face, like a lantern concealed beneath a bowl.

  • پس سر این تن حجاب آن سر است ** پیش آن سر این سر تن کافر است‏
  • So then, this bodily head is a screen to that (spiritual) head (source of mystic consciousness): before that head this bodily head is an infidel.

  • کیست کافر غافل از ایمان شیخ ** چیست مرده بی‏خبر از جان شیخ‏ 3325
  • Who is the infidel? One forgetful of the faith of the Shaykh. Who is the dead? One ignorant of the (spiritual) life of the Shaykh.

  • جان نباشد جز خبر در آزمون ** هر که را افزون خبر جانش فزون‏
  • (Spiritual) life is naught but knowledge in (the time of) trial: the more knowledge one has, the more (spiritual) life one has.

  • جان ما از جان حیوان بیشتر ** از چه ز آن رو که فزون دارد خبر
  • Our spirit is more than the spirit of animals. Wherefore? In respect that it has more knowledge.

  • پس فزون از جان ما جان ملک ** کاو منزه شد ز حس مشترک‏
  • Hence the spirit of the angels is more than our spirit, for it is exempt from (transcends) the common sense;

  • و ز ملک جان خداوندان دل ** باشد افزون تو تحیر را بهل‏
  • And the spirit of mystical adepts is more than (that of) the angels. Cease from bewilderment (on this subject)!

  • 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).

  • چون خری در گل فتد از گام تیز ** دم‏به‏دم جنبد برای عزم خیز 3355
  • When an ass falls in mire through (going at) a rapid pace, he moves incessantly for the purpose of rising.

  • جای را هموار نکند بهر باش ** داند او که نیست آن جای معاش‏
  • He does not make the place smooth (and comfortable) to stay in: he knows that it is not the place where he should live.

  • حس تو از حس خر کمتر بده ست ** که دل تو زین وحلها بر نجست‏
  • Your sense has been less than the sense of the ass, for your heart has not recoiled from these clods of mud.

  • در وحل تاویل رخصت می‏کنی ** چون نمی‏خواهی کز آن دل بر کنی‏
  • You interpret (some canonical text) as an indulgence (authorising you to stay) in the mud, since you are not willing to tear your heart from it.

  • کاین روا باشد مرا من مضطرم ** حق نگیرد عاجزی را از کرم‏
  • (You say), “This is allowable for me: I am under compulsion. God in His kindness will not chastise a helpless one (like me).”

  • خود گرفته ستت تو چون کفتار کور ** این گرفتن را نبینی از غرور 3360
  • Indeed He has (already) chastised you, (but) like the blind hyena from self-deception you do not see the chastisement.

  • می‏گوند این جایگه کفتار نیست ** از برون جویید کاندر غار نیست‏
  • They (the hunters) are saying, "The hyena is not in this place; look for him outside, for he is not in the cave."

  • این همی‏گویند و بندش می‏نهند ** او همی‏گوید ز من بی‏آگهند
  • If the enemy had known of me, how should he have exclaimed, "Where is that hyena'?"

  • گر ز من آگاه بودی این عدو ** کی ندا کردی که آن کفتار کو

  • دعوی‏کردن آن شخص که خدای تعالی مرا نمی‏گیرد به گناه و جواب گفتن شعیب علیه السلام مر او را
  • The statement of a certain individual that God most High would not punish him for sin, and Shu‘ayb’s answer to him.

  • آن یکی می‏گفت در عهد شعیب ** که خدا از من بسی دیده ست عیب‏
  • In the time of Shu‘ayb a certain man was saying, “God hath seen many a fault from me.

  • چند دید از من گناه و جرمها ** و ز کرم یزدان نمی‏گیرد مرا 3365
  • How many sins and trespasses hath He seen me commit! And (still), God in His kindness does not punish me.”

  • حق تعالی گفت در گوش شعیب ** در جواب او فصیح از راه غیب‏
  • In answer to him God most High by the mysterious way spoke clearly into the ear of Shu‘ayb,

  • که بگفتی چند کردم من گناه ** و ز کرم نگرفت در جرمم اله‏
  • Saying, “(Tell him), Thou hast said, ‘How many sins have I committed! And (still) God in His kindness hath not punished me for my trespasses.’

  • عکس می‏گویی و مقلوب ای سفیه ** ای رها کرده ره و بگرفته تیه‏
  • Thou art saying the opposite and reverse (of the truth), O fool, O thou that hast abandoned the road and taken to the wilderness!