گفت پیغامبر که شیخ رفته پیش ** چون نبی باشد میان قوم خویش
The Prophet said that a Shaykh who has gone forward (to perfection) is like a prophet amidst his people.
یک صباحی گفتش اهل بیت او ** سخت‌دل چونی بگو ای نیک‌خو1775
One morning his family said to him, “Tell us, O man of good disposition, how art thou (so) hard-hearted?
ماز مرگ و هجر فرزندان تو ** نوحه می‌داریم با پشت دوتو
We with backs (bent) double are mourning for the death and loss of thy sons;
تو نمی‌گریی نمی‌زاری چرا ** یا که رحمت نیست در دل ای کیا
Why art not thou weeping and lamenting? Or hast thou no pity in thy heart, O sire?
چون ترا رحمی نباشد در درون ** پس چه اومیدست‌مان از تو کنون
Since thou hast no pity within, what hope for us is there now from thee?
ما به ا اومید تویم ای پیشوا ** که بسنگذاری تو مارا در فنا
We are in hope of thee, O guide, that thou wilt not leave us to perish.
چون بیارایند روز حشر تخت ** خود شفیع ما توی آن روز سخت1780
When the throne is set up on the Day of Resurrection, ’tis thou that art our intercessor on that grievous day.
درچنان روز و شب بی‌زینهار ** ما به اکرام تویم اومیدوار
On such a merciless day and night we are hopeful of thy kindness.
دست ما و دامن تست آن زمان ** که نماند هیچ مجرم را امان
Our hands will cling to thy skirt at that moment when security remains not to any sinner.”
گفت پیغامبر که روز رستخیز ** کی گذارم مجرمان را اشک‌ریز
The Prophet has said, “On the Day of Resurrection how should I leave the sinners to shed tears?
من شفیع عاصیان باشم بجان ** تا رهانمشان ز اشکنجه‌ی گران
I will intercede with (all) my soul for the disobedient, that I may deliver them from the heavy torment.
عاصیان واهل کبایر را بجهد ** وا رهانم از عتاب نقض عهد1785
I will deliver by my efforts the disobedient and those who have committed capital sins from (suffering) punishment for breaking their covenant.
صالحان امتم خود فارغ‌اند ** از شفاعتهای من روز گزند
The righteous of my community are, in sooth, free from (have no need of) my intercessions on the Day of Woe;
بلک ایشان را شفاعتها بود ** گفتشان چون حکم نافذ می‌رود
Nay, they have (the right to make) intercessions, and their words go (forth) like an effective decree.
هیچ وازر وزر غیری بر نداشت ** من نیم وازر خدایم بر فراشت
No burdened one shall bear another's burden, (but) I am not burdened: God hath exalted me.”
آنک بی وزرست شیخست ای جوان ** در قبول حق چواندر کف کمان
O youth, the Shaykh is he that is without a burden and is like a bow in the hand (a mere instrument) in receiving (the command of) God.
شیخ کی بود پیر یعنی مو سپید ** معنی این مو بدان ای کژ امید1790
Who is a “Shaykh”? An old man (pír), that is (to say), white-haired. Do thou apprehend the meaning of this “(white) hair,” O you whose hopes are false.
هست آن موی سیه هستی او ** تا ز هستی‌اش نماند تای مو
The black hair is his self-existence: (he is not “old”) till not a single hair of his self-existence remains.
چونک هستی‌اش نماند پیر اوست ** گر سیه‌مو باشد او یا خود دوموست
When his self-existence has ceased, he is “old” (pír), whether he be black-haired or grizzled.
هست آن موی سیه وصف بشر ** نیست آن مو موی ریش و موی سر
That “black hair” is the attribute of (sensual) men; that “hair” is not the hair of the beard or the hair of the head.
عیسی اندر مهد بر دارد نفیر ** که جوان ناگشته ما شیخیم و پیر
Jesus in the cradle raises a cry, saying, “Without having become a youth, I am a Shaykh and a Pír.”
گر رهید از بعض اوصاف بشر ** شیخ نبود کهل باشد ای پسر1795
If he (the Súfí) has been delivered from (only) a part of the attributes of (sensual) men, he is not a Shaykh; he is grey (middle-aged), O son.
چون یکی موی سیه کان وصف ماست ** نیست بر وی شیخ و مقبول خداست
When there is not on him a single black hair (of the self-existence) which is our attribute, (then) he is a Shaykh and accepted of God;
چون بود مویش سپید ار با خودست ** او نه پیرست و نه خاص ایزدست
(But) if, when his hair is white, he is (still) with himself (self-existent), he is not a Pír and is not the elect of God;
ور سر مویی ز وصفش باقیست ** او نه از عرش است او آفاقیست
And if a single hair-tip of his (sensual) attributes is surviving, he is not of heaven: he belongs to the (material) world.
عذر گفتن شیخ بهر ناگریستن بر فرزندان
How the Shaykh excused himself for not weeping on the death of his sons.
شیخ گفت او را مپندار ای رفیق ** که ندارم رحم و مهر و دل شفیق
The Shaykh said to her (his wife), “Do not think, O gracious one, that I have not pity and affection and a compassionate heart.
بر همه کفار ما را رحمتست ** گرچه جان جمله کافر نعمتست1800
I have pity for all the unbelievers, though the souls of them all are ungrateful.
بر سگانم رحمت و بخشایش است ** که چرا از سنگهاشان مالش است
I have pity and forgiveness for dogs, saying (to myself), ‘Why do they suffer chastisement from the stones (which are cast at them)?’
آن سگی که می‌گزد گویم دعا ** که ازین خو وا رهانش ای خدا
I utter a prayer for the dog that bites, crying, ‘O God, deliver him from this (evil) disposition!
این سگان را هم در آن اندیشه دار ** که نباشند از خلایق سنگسار
Keep also these dogs in that (good) thought, so that they may not be stoned by the people.’”
زان بیاورد اولیا را بر زمین ** تا کندشان رحمة للعالمین
He (God) brought the saints on to the earth, in order that He might make them a mercy to (all) created beings.
خلق را خواند سوی درگاه خاص ** حق را خواند که وافر کن خلاص1805
He (the saint) calls the people to the Portal of Grace; he calls unto God, saying, “Give (them) release in full!”
جهد بنماید ازین سو بهر پند ** چون نشد گوید خدایا در مبند
He earnestly strives to admonish them in regard to this, and when it does not succeed, he says, “O God, do not shut the door!”
رحمت جزوی بود مر عام را ** رحمت کلی بود همام را
To the vulgar belongs (only) the particular mercy; the universal mercy belongs to the hero (the perfect saint).
رحمت جزوش قرین گشته بکل ** رحمت دریا بود هادی سبل
His particular (individual) mercy has been united with the universal: the mercy of the Sea is the guide on (all) the ways.
رحمت جزوی بکل پیوسته شو ** رحمت کل را تو هادی بین و رو
O (thou who hast the) particular mercy, become joined to the universal: deem the universal mercy the true guide, and go (forward).
تا که جزوست او نداند راه بحر ** هر غدیری را کند ز اشباه بحر1810
So long as he is (only) a part, he does not know the way to the Sea: he makes out every pool to be like unto the Sea.
چون نداند راه یم کی ره برد ** سوی دریا خلق را چون آورد
Inasmuch as he does not know the way to the Sea, how should he act as a guide? How should he lead the people towards the Sea?
متصل گردد به بحر آنگاه او ** ره برد تا بحر همچون سیل و جو
(When) he becomes united with the Sea, then he guides to the Sea, like a torrent or river.
ور کند دعوت به تقلیدی بود ** نه از عیان و وحی تاییدی بود
And if (before this) he call (the people to God), it is in a conventional fashion; it is not from vision and the revelation of any (Divine) aid.
گفت پس چون رحم داری بر همه ** همچو چوپانی به گرد این رمه
She (the Shaykh's wife) said, “Then, since thou hast pity on all, and art like the shepherd (going watchfully) around this flock,
چون نداری نوحه بر فرزند خویش ** چونک فصاد اجلشان زد بنیش1815
How mournest thou not for thine own sons, when Death, the Bleeder, has pierced them with his lancet?
چون گواه رحم اشک دیده‌هاست ** دیده‌ی تو بی نم و گریه چراست
Since the evidence of pity is tears in the eyes, why are thine eyes without moisture and tearless?”
رو به زن کرد و بگفتش ای عجوز ** خود نباشد فصل دی همچون تموز
He turned towards his wife and said to her, “Old woman, verily the season of December is not like Tamúz (July).
جمله گر مردند ایشان گر حی‌اند ** غایب و پنهان ز چشم دل کی‌اند
Whether they all are dead or living, when are they absent and hid from the eye of the heart?
من چو بینمشان معین پیش خویش ** از چه رو رو را کنم همچون تو ریش
Inasmuch as I see them distinct before me, for what reason should I rend my face as thou doest?
گرچه بیرون‌اند از دور زمان ** با من‌اند و گرد من بازی‌کنان1820
Although they are outside of Time's revolution, they are with me and playing around me.
گریه از هجران بود یا از فراق ** با عزیزانم وصالست و عناق
Weeping is caused by severance or by parting; I am united with my dear ones and embracing them.
خلق اندر خواب می‌بینندشان ** من به بیداری همی‌بینم عیان
(Other) people see them (their dear ones) in sleep; I see them plainly in (my) waking state.
زین جهان خود را دمی پنهان کنم ** برگ حس را از درخت افشان کنم
I hide myself for a moment from this world, I shake the leaves of sense perception from the tree (of my bodily existence).”