چونک او حی الرب الی النحل آمدست ** خانه‌ی وحیش پر از حلوا شدست
Since (the words) God hath inspired the bee have come (in the Qur’án), the dwelling-place of its (the bee's) inspiration has been filled with sweets.
او به نور وحی حق عزوجل ** کرد عالم را پر از شمع و عسل 1230
Through the light of the inspiration of God the Almighty and Glorious, it filled the world with wax and honey.
این که کرمناست و بالا می‌رود ** وحیش از زنبور کمتر کی بود
This one who is (the object of) We have honored the sons of Adam (and) is ever going upward––how should his inspiration be inferior to (that of) the bee?"
نه تو اعطیناک کوثر خوانده‌ای ** پس چرا خشکی و تشنه مانده‌ای
Have not you read (the words) We have given thee Kawthar? Why, then, are you dry and why have you remained thirsty?
یا مگر فرعونی و کوثر چو نیل ** بر تو خون گشتست و ناخوش ای علیل
Or perchance you are (like) Pharaoh, and for you Kawthar, like the Nile, has turned to blood and (become) impure, O sick man.
توبه کن بیزار شو از هر عدو ** کو ندارد آب کوثر در کدو
Repent, renounce every enemy (of God) who hath not the water of Kawthar in his cup.
هر کرا دیدی ز کوثر سرخ‌رو ** او محمدخوست با او گیر خو 1235
Whomsoever you see flushed (with joy) by Kawthar, he hath the nature of Mohammed: consort with him,
تا احب لله آیی در حساب ** کز درخت احمدی با اوست سیب
That at the Reckoning you may become (one of those who) love for God's sake; for with him are apples from the tree of Ahmad (Mohammed).
هر کرا دیدی ز کوثر خشک لب ** دشمنش می‌دار هم‌چون مرگ و تب
Whomsoever you see with lips unmoistened by Kawthar, always deem him an enemy like death and fever,
گر چه بابای توست و مام تو ** کو حقیقت هست خون‌آشام تو
Though ’tis your father or your mother; for in truth he is a drinker of your blood.
از خلیل حق بیاموز این سیر ** که شد او بیزار اول از پدر
Learn these ways of acting from the Friend of God (Abraham), who first renounced his father,
تا که ابغض لله آیی پیش حق ** تا نگیرد بر تو رشک عشق دق 1240
That in the presence of God you may become (one of those who) hate for God's sake, lest the jealousy of (Divine) Love take offence at you.
تا نخوانی لا و الا الله را ** در نیابی منهج این راه را
Until you recite “(There is) not (any god)” and “except Allah,” you will not find the plain track of this Way.
داستان آن عاشق کی با معشوق خود برمی‌شمرد خدمتها و وفاهای خود را و شبهای دراز تتجافی جنوبهم عن المضاجع را و بی‌نوایی و جگر تشنگی روزهای دراز را و می‌گفت کی من جزین خدمت نمی‌دانم اگر خدمت دیگر هست مرا ارشاد کن کی هر چه فرمایی منقادم اگر در آتش رفتن است چون خلیل علیه‌السلام و اگر در دهان نهنگ دریا فتادنست چون یونس علیه‌السلام و اگر هفتاد بار کشته شدن است چون جرجیس علیه‌السلام و اگر از گریه نابینا شدن است چون شعیب علیه‌السلام و وفا و جانبازی انبیا را علیهم‌السلام شمار نیست و جواب گفتن معشوق او را
Story of the lover who was recounting to his beloved his acts of service and loyalty and the long nights (during which) their sides heave up from their beds and the long days of want and parching thirst; and he was saying, “I know not any service besides these: if there is any other service (to be done), direct me, for I submit to whatever thou mayst command, whether to enter the fire, like Khalíl (Abraham), on whom be peace, or fall into the mouth of the leviathan of the sea, like Jonah, on whom be peace, or be killed seventy times, like Jirjís (St George), on whom be peace, or be made blind by weeping, like Shu‘ayb, on whom be peace; and the loyalty and self-sacrifice of the prophets cannot be reckoned”; and how the beloved answered him.
آن یکی عاشق به پیش یار خود ** می‌شمرد از خدمت و از کار خود
A certain lover in the presence of his beloved was recounting his services and works,
کز برای تو چنین کردم چنان ** تیرها خوردم درین رزم و سنان
Saying, “For thy sake I did such and such, in this war I suffered (wounds from) arrows and spears.
مال رفت و زور رفت و نام رفت ** بر من از عشقت بسی ناکام رفت
Wealth is gone and strength is gone and fame is gone: on account of my love for thee many a misfortune has befallen me.
هیچ صبحم خفته یا خندان نیافت ** هیچ شامم با سر و سامان نیافت 1245
No dawn found me asleep or laughing; no eve found me with capital and means.”
آنچ او نوشیده بود از تلخ و درد ** او به تفصیلش یکایک می‌شمرد
What he had tasted of bitters and dregs he was recounting to her in detail, point by point,
نه از برای منتی بل می‌نمود ** بر درستی محبت صد شهود
Not for the sake of reproach; nay, he was displaying a hundred testimonies of the trueness of his love.
عاقلان را یک اشارت بس بود ** عاشقان را تشنگی زان کی رود
For men of reason a single indication is enough, (but) how should the thirst (longing) of lovers be removed thereby?
می‌کند تکرار گفتن بی‌ملال ** کی ز اشارت بس کند حوت از زلال
He (the lover) repeats his tale unweariedly: how should a fish be satisfied with (mere) indication (so as to refrain) from the limpid water?
صد سخن می‌گفت زان درد کهن ** در شکایت که نگفتم یک سخن 1250
He (the lover), from that ancient grief, was speaking a hundred words in complaint, saying, “I have not spoken a word.”
آتشی بودش نمی‌دانست چیست ** لیک چون شمع از تف آن می‌گریست
There was a fire in him: he did not know what it was, but on account of its heat he was weeping like a candle.
گفت معشوق این همه کردی ولیک ** گوش بگشا پهن و اندر یاب نیک
The beloved said, “Thou hast done all this, yet open thine ear wide and apprehend well;
کانچ اصل اصل عشقست و ولاست ** آن نکردی اینچ کردی فرعهاست
For thou hast not done what is the root of the root of love and fealty: this that thou hast done is (only) the branches.”
گفتش آن عاشق بگو که آن اصل چیست ** گفت اصلش مردنست ونیستیست
The lover said to her, “Tell me, what is that root?” She said, “The root thereof is to die and be naught.
تو همه کردی نمردی زنده‌ای ** هین بمیر ار یار جان‌بازنده‌ای 1255
Thou hast done all (else), (but) thou hast not died, thou art living. Hark, die, if thou art a self-sacrificing friend!”
هم در آن دم شد دراز و جان بداد ** هم‌چو گل درباخت سر خندان و شاد
Instantly he laid himself at full length (on the ground) and gave up the ghost: like the rose, he played away his head (life), laughing and rejoicing.
ماند آن خنده برو وقف ابد ** هم‌چو جان و عقل عارف بی‌کبد
That laughter remained with him as an endowment unto everlasting, like the untroubled spirit and reason of the gnostic.
نور مه‌آلوده کی گردد ابد ** گر زند آن نور بر هر نیک و بد
How should the light of the moon ever become defiled, though its light strike on everything good and evil?
او ز جمله پاک وا گردد به ماه ** هم‌چو نور عقل و جان سوی اله
Pure of all (defilements) it returns to the moon, even as the light of the spirit and reason (returns) unto God.
وصف پاکی وقف بر نور مه‌است ** تا بشش گر بر نجاسات ره‌است 1260
The quality of purity is an endowment (settled) on the light of the moon, though its radiance is (falling) on the defilements of the way.
زان نجاسات ره و آلودگی ** نور را حاصل نگردد بدرگی
Malignity does not accrue to the light of the moon from those defilements of the way or from pollution.
ارجعی بشنود نور آفتاب ** سوی اصل خویش باز آمد شتاب
The light of the sun heard (the call) Return! and came back in haste to its source.
نه ز گلحنها برو ننگی بماند ** نه ز گلشنها برو رنگی بماند
No disgrace remained with it from the ashpits, no colour remained with it from the rose-gardens.
نور دیده و نوردیده بازگشت ** ماند در سودای او صحرا و دشت
The light of the eye and the seer of the light returned (to their source): the desert and plain were left in passionate desire thereof.
یکی پرسید از عالمی عارفی کی اگر در نماز کسی بگرید به آواز و آه کند و نوحه کند نمازش باطل شود جواب گفت کی نام آن آب دیده است تا آن گرینده چه دیده است اگر شوق خدا دیده است و می‌گرید یا پشیمانی گناهی نمازش تباه نشود بلک کمال گیرد کی لا صلوة الا بحضور القلب و اگر او رنجوری تن یا فراق فرزند دیده است نمازش تباه شود کی اصل نماز ترک تن است و ترک فرزند ابراهیم‌وار کی فرزند را قربان می‌کرد از بهر تکمیل نماز و تن را به آتش نمرود می‌سپرد و امر آمد مصطفی را علیه‌السلام بدین خصال کی فاتبع ملة ابراهیم لقد کانت لکم اسوة حسنة فی‌ابراهیم
A certain man asked a mystic theologian, “If any one weep loudly during the ritual prayer and moan and lament, is his prayer rendered void?” He replied, “The name of those (tears) is ‘water of the eye’: consider what that weeper has seen: if he has seen (felt) longing for God or repentance for a sin and weeps, his prayer is not spoilt; nay, it attains perfection, for ‘there is no prayer without presence of the heart’; but if he has (inwardly) seen bodily sickness or the loss of a son, his prayer is spoilt, for the foundation of prayer is the abandonment of the body and the abandonment of sons, like Abraham, who was offering his son as a sacrifice in order to perfect his prayer and giving up his body to Nimrod's fire; and Mustafá (Mohammed), on whom be peace, was commanded (by God) to act after these manners: “follow the religion of Abraham.” “Verily ye have had a good example in Abraham.”
آن یکی پرسید از مفتی به راز ** گر کسی گرید به نوحه در نماز 1265
A certain man asked a mufti in private, “If any one weep lamentably during the ritual prayer,
آن نماز او عجب باطل شود ** یا نمازش جایز و کامل بود
I wonder, will his prayer be rendered void, or will his prayer be licit and perfect?”
گفت آب دیده نامش بهر چیست ** بنگری تا که چه دید او و گریست
He replied, “Wherefore is it named ‘the water of the eye’? You should consider what it (the eye) saw and (then) wept.
آب دیده تا چه دید او از نهان ** تا بدان شد او ز چشمه‌ی خود روان
Consider what the water of the eye saw in secret, so that on that account it began to flow from its spring.
آن جهان گر دیده است آن پر نیاز ** رونقی یابد ز نوحه آن نماز
If the supplicant has seen yonder world, that prayer (of his) gains a lustre from (his) lamentation;
ور ز رنج تن بد آن گریه و ز سوک ** ریسمان بسکست و هم بشکست دوک 1270
But if that weeping was caused by bodily pain or by mourning (for the dead), the thread is snapped and the spindle too is broken.”
مریدی در آمد به خدمت شیخ و ازین شیخ پیر سن نمی‌خواهم بلک پیرعقل و معرفت و اگر چه عیسیست علیه‌السلام در گهواره و یحیی است علیه‌السلام در مکتب کودکان مریدی شیخ را گریان دید او نیز موافقت کرد و گریست چون فارغ شد و به در آمد مریدی دیگر کی از حال شیخ واقف‌تر بود از سر غیرت در عقب او تیز بیرون آمد گفتش ای برادر من ترا گفته باشم الله الله تا نیندیشی و نگویی کی شیخ می‌گریست و من نیز می‌گریستم کی سی سال ریاضت بی‌ریا باید کرد و از عقبات و دریاهای پر نهنگ و کوههای بلند پر شیر و پلنگ می‌باید گذشت تا بدان گریه‌ی شیخ رسی یا نرسی اگر رسی شکر زویت لی الارض گویی بسیار
A disciple came in to pay his respects to the Shaykh—and by this (word) “Shaykh” I do not mean one old in years, but one old in understanding and knowledge (of God), even if he is Jesus, on whom be peace, in the cradle, or Yahyá (John the Baptist), on whom be peace, in the children's school. The disciple saw the Shaykh weeping; he too acted in conformity (with the Shaykh) and wept. When he had finished and gone forth (from the Shaykh's presence), another disciple, who was more cognisant of the Shaykh's spiritual state, impelled by (noble) jealousy, went out quickly after him and said to him, “O brother, (whatever may happen) I shall have told you: for God's sake, for God's sake, beware of thinking or saying that the Shaykh wept and you wept likewise; you must practise self-discipline without hypocrisy for thirty years, and you must traverse ravines and seas full of leviathans, and lofty mountains full of lions and leopards, that you may attain to that weeping of the Shaykh or not attain. If you attain, you will often utter thanksgiving (as immense as is the extent of the earth, described in the words of the Tradition), ‘The earth was gathered together for me.’”
یک مریدی اندر آمد پیش پیر ** پیر اندر گریه بود و در نفیر
A disciple came into the presence of the Pír: the Pír was (engaged) in weeping and lamentation.
شیخ را چون دید گریان آن مرید ** گشت گریان آب از چشمش دوید
When the disciple saw the Shaykh weeping, he began to weep: the tears ran from his eyes.
گوشور یک‌بار خندد کر دو بار ** چونک لاغ املی کند یاری بیار
The man possessed of an ear (sense of hearing) laughs once, when a friend repeats a joke to a friend; the deaf man (laughs) twice:
بار اول از ره تقلید و سوم ** که همی‌بیند که می‌خندند قوم
The first time by way of conformity and affectation, because he sees the company laughing.
کر بخندد هم‌چو ایشان آن زمان ** بیخبر از حالت خندندگان 1275
The deaf man laughs then like them, without knowing the (inward) state of the laughers.
باز وا پرسد که خنده بر چه بود ** پس دوم کرت بخندد چون شنود
Afterwards he inquires what the laughter was about, and then, having heard, he laughs a second time.
پس مقلد نیز مانند کرست ** اندر آن شادی که او را در سرست
Hence the mere imitator (of a Shaykh), too, resembles the deaf man in respect of the (feeling of) joy that is in his head.
پرتو شیخ آمد و منهل ز شیخ ** فیض شادی نه از مریدان بل ز شیخ
It is the Shaykh's reflexion, and its source is in the Shaykh: the overflow of joy is not (derived) from the disciples; nay, it is from the Shaykh.