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  • چون شعیب این نکته‏ها با او بگفت ** ز آن دم جان در دل او گل شکفت‏
  • When Shu‘ayb had told him these deep sayings, at that breath of the spirit roses blossomed in his heart.

  • جان او بشنید وحی آسمان ** گفت اگر بگرفت ما را کو نشان‏
  • His soul hearkened to the inspiration from Heaven; he said, (however), “If He hath punished me, where is the sign?”

  • گفت یا رب دفع من می‏گوید او ** آن گرفتن را نشان می‏جوید او 3390
  • He (Shu‘ayb) cried, “O Lord, he rebuts me, he seeks the sign of that punishment.”

  • گفت ستارم نگویم رازهاش ** جز یکی رمز از برای ابتلاش‏
  • He (God) said, “I am the Coverer (of sins): I will not tell his secrets, (I will give) but one indication for the sake of trying him.

  • یک نشان آن که می‏گیرم و را ** آن که طاعت دارد از صوم و دعا
  • One sign of My punishing him is this, that he has (to his credit) pious acts of fasting and orison

  • و ز نماز و از زکات و غیر آن ** لیک یک ذره ندارد ذوق جان‏
  • And ritual prayer and almsgiving et cetera, but he has not one atom of spiritual savour.

  • می‏کند طاعات و افعال سنی ** لیک یک ذره ندارد چاشنی‏
  • He performs high acts and deeds of devotion, but he has not one atom of (spiritual) relish.

  • طاعتش نغز است و معنی نغز نی ** جوزها بسیار و در وی مغز نی‏ 3395
  • His devotions are good (in form), but the spirit is not good: the walnuts are many, but there is no kernel therein.”

  • ذوق باید تا دهد طاعات بر ** مغز باید تا دهد دانه شجر
  • Spiritual savour is required, in order that devotions may yield fruit: a kernel is required, in order that the berry may produce a tree.

  • دانه‏ی بی‏مغز کی گردد نهال ** صورت بی‏جان نباشد جز خیال‏
  • How shall a berry without kernel become a sapling? The soulless form is naught but phantasy.

  • بقیه‏ی قصه‏ی طعنه زدن آن مرد بیگانه در شیخ‏
  • Remainder of the story of the stranger’s reviling the Shaykh.

  • آن خبیث از شیخ می‏لایید ژاژ ** کژنگر باشد همیشه عقل کاژ
  • That malign wretch was gabbling silly nonsense about the Shaykh: the perverted intellect is always squinting (envious).

  • که منش دیدم میان مجلسی ** او ز تقوی عاری است و مفلسی‏
  • (He said), “I saw him amidst a company (of revellers): he is one denuded and destitute of piety.

  • ور که باور نیستت خیز امشبان ** تا ببینی فسق شیخت را عیان‏ 3400
  • And if you do not believe it, arise (and go) to-night, that you may see plainly your Shaykh’s depravity.”

  • شب ببردش بر سر یک روزنی ** گفت بنگر فسق و عشرت کردنی‏
  • At night he took him to a window and said, “Behold a (fine) debauch and merry-making!

  • بنگر آن سالوس روز و فسق شب ** روز همچون مصطفی شب بو لهب‏
  • Behold such hypocrisy by day and profligacy by night!––in the daytime (he is) like Mustafá (Mohammed), at night (like) Bú Lahab.

  • روز عبد الله او را گشته نام ** شب نعوذ بالله و در دست جام‏
  • By day his name has become ‘Abdullah (the servant of God); by night––God save us! And (see), the wine-cup in his hand!”

  • دید شیشه در کف آن پیر پر ** گفت شیخا مر ترا هم هست غر
  • He (the disciple) saw a full glass in the Shaykh’s hand. “O Shaykh,” said he, “is there a tumour even in thee?

  • تو نمی‏گفتی که در جام شراب ** دیو می‏میزد شتابان ناشتاب‏ 3405
  • Nonne dicebas?— ‘In vini poculo mingit Diabolus festinans lente’.” [Did you not say, ‘The Devil pees into the wine cup quickly (but) without hurry?’]

  • گفت جامم را چنان پر کرده‏اند ** کاندر او اندر نگنجد یک سپند
  • He (the Shaykh) replied, “They have made my cup so full that there is not room in it for a single rue-seed.

  • بنگر اینجا هیچ گنجد ذره‏ای ** این سخن را کژ شنیده غره‏ای‏
  • Look, is there any room here for a single mote? A deluded man has wrongly apprehended this matter.”

  • جام ظاهر خمر ظاهر نیست این ** دور دار این را ز شیخ غیب بین‏
  • This is not the apparent cup (or) the apparent wine: deem this (allegation) far from (far below the dignity of) the Shaykh who sees the Unseen.

  • جام می هستی شیخ است ای فلیو ** کاندر او اندر نگنجد بول دیو
  • The wine-cup, O fool, is the being of the Shaykh, in qua (essentia) urina Diaboli non continetur.” [The wine cup, O fool, is the being of the Shaykh, in which the Devil’s urine is not contained.]

  • پر و مالامال از نور حق است ** جام تن بشکست نور مطلق است‏ 3410
  • He is full and brimming with the Light of God: he has shattered the bodily cup, he is the Absolute Light.

  • نور خورشید ار بیفتد بر حدث ** او همان نور است نپذیرد خبث‏
  • If sunlight fall upon filth, it is the same light (still): it suffers no defilement.

  • شیخ گفت این خود نه جام است و نه می ** هین به زیر آن منکرا بنگر به وی‏
  • The Shaykh said, “Indeed this is not a cup, nor (is this) wine. Hey, unbeliever, come down and look at it!”

  • آمد و دید انگبین خاص بود ** کور شد آن دشمن کور و کبود
  • He came, and saw it was fine honey. That miserable enemy (of God) became blind (with shame and confusion).

  • گفت پیر آن دم مرید خویش را ** رو برای من بجو می ای کیا
  • Thereupon the Pír said to his disciple, “Go, seek wine for me, O noble sir;

  • که مرا رنجی است مضطر گشته‏ام ** من ز رنج از مخمصه بگذشته‏ام‏ 3415
  • For I have a pain; I am reduced to necessity: because of the pain, I have passed beyond starvation.

  • در ضرورت هست هر مردار پاک ** بر سر منکر ز لعنت باد خاک‏
  • In sore need any carcase is clean (lawful to eat)––may curses fall like dust on the head of him that denies it!”

  • گرد خمخانه بر آمد آن مرید ** بهر شیخ از هر خمی او می‏چشید
  • The disciple went round the wine-cellar, tasting of every jar on the Shaykh’s behalf.

  • در همه خمخانه‏ها او می ندید ** گشته بد پر از عسل خم نبید
  • In all the wine-cellars (that he visited) he found no wine the jars of wine had become full of honey.

  • گفت ای رندان چه حال است این چه کار ** هیچ خمی در نمی‏بینم عقار
  • He said, “O topers, what state of things is this? What is the matter? I find no wine in any jar.”

  • جمله رندان نزد آن شیخ آمدند ** چشم گریان دست بر سر می‏زدند 3420
  • All the topers came to that Shaykh, weeping and beating their heads with their hands.

  • در خرابات آمدی شیخ اجل ** جمله می‏ها از قدومت شد عسل‏
  • (They said), “Thou camest into the tavern, O most exalted Shaykh, and in consequence of thy coming-all the wines have turned to honey.

  • کرده ای مبدل تو می را از حدث ** جان ما را هم بدل کن از خبث‏
  • Thou hast changed the wine (and purified it) from filth change our souls also (and purify them) from defilement!”

  • گر شود عالم پر از خون مال مال ** کی خورد بنده‏ی خدا الا حلال‏
  • If the (whole) world be filled to the brim with blood, how should the servant of God drink aught but what is hallowed?

  • گفتن عایشه مصطفی را علیه السلام که تو بی‏مصلا به هر جا نماز می‏کنی چون است‏
  • How ‘Á’isha—may God be well-pleased with her!—said to Mustafá (Mohammed), on whom be peace, “Thou performest the prayer anywhere, without a prayer-carpet. How is that?”

  • عایشه روزی به پیغمبر بگفت ** یا رسول الله تو پیدا و نهفت‏
  • One day ‘Á’isha said to the Prophet, “O Messenger of Allah, openly and secretly

  • هر کجا یابی نمازی می‏کنی ** می‏دود در خانه ناپاک و دنی‏ 3425
  • Thou performest a prayer in whatever place thou mayst find, (even whilst) unclean and low (people) are running about in the house;

  • مستحاضه و طفل و آلوده‏ی پلید ** کرد مستعمل به هر جا که رسید
  • Although thou knowest that any dirty child makes unclean every place he comes to."

  • گفت پیغمبر که از بهر مهان ** حق نجس را پاک گرداند بدان‏
  • The Prophet said, “Know that God makes impure (things) pure for the (spiritually) great.

  • سجده‏گاهم را از آن رو لطف حق ** پاک گردانید تا هفتم طبق‏
  • On that account the grace of God has made my place of worship to be pure (everywhere, even) up to the seventh tier (of Heaven).”

  • هان و هان ترک حسد کن با شهان ** ور نه ابلیسی شوی اندر جهان‏
  • Beware and beware! Cease from envying the (spiritual) kings, else you will become a devil in the world.

  • کاو اگر زهری خورد شهدی شود ** تو اگر شهدی خوری زهری بود 3430
  • For if he drink poison, it turns to honey; (but) if you eat honey, it is poison (to you);

  • کاو بدل گشت و بدل شد کار او ** لطف گشت و نور شد هر نار او
  • For he has been changed, and his action has been changed: he has become the Grace (of God), and every fire in him has been turned into Light.

  • قوت حق بود مر بابیل را ** ور نه مرغی چون کشد مر پیل را
  • The abábíl (swifts) had the power of God (in them); else, how should a bird kill an elephant?

  • لشکری را مرغکی چندی شکست ** تا بدانی کان صلابت از حق است‏
  • A number of little birds broke an (entire) army—so that you may know that that strength is from God.

  • گر تو را وسواس آید زین قبیل ** رو بخوان تو سوره‏ی اصحاب فیل‏
  • If temptation of this kind come to you, go, read the Súra concerning the Possessors of the Elephant.

  • ور کنی با او مری و همسری ** کافرم دان گر تو ز ایشان سر بری‏ 3435
  • And if you contend and engage in rivalry with him (the saint), deem me an infidel if you save your head from them.

  • کشیدن موش مهار شتر را و متعجب شدن موش در خود
  • How the mouse pulled (the rope attached to) the camel's nose-ring and became self conceited.

  • موشکی در کف مهار اشتری ** در ربود و شد روان او از مری‏
  • A little mouse caught in his forelegs a camel's leading-rope and from emulation went off (with it).

  • اشتر از چستی که با او شد روان ** موش غره شد که هستم پهلوان‏
  • By reason of the readiness with which the camel set out along with him, the mouse was duped into thinking himself a hero.