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1
2273-2282

  • دیو ننموده و را هم نقش خویش ** او همی‌‌گوید ز ابدالیم و بیش‌‌
  • The Devil (is so ashamed of him that he) has not shown to him even his portrait, (yet) he (the impostor) is saying, ‘We are of the Abdál and are more (we are superior even to them).’

  • حرف درویشان بدزدیده بسی ** تا گمان آید که هست او خود کسی‌‌
  • He has stolen many an expression used by dervishes, in order that he himself may be thought to be a (holy) personage.

  • خرده گیرد در سخن بر بایزید ** ننگ دارد از درون او یزید 2275
  • In his talk he cavils at Báyazíd, (although) Yazíd would be ashamed of his inward (thoughts and feelings).

  • بی‌‌نوا از نان و خوان آسمان ** پیش او ننداخت حق یک استخوان‌‌
  • (He is) without (any) portion of the bread and viands of Heaven: God did not throw a single bone to him.

  • او ندا کرده که خوان بنهاده‌‌ام ** نایب حقم خلیفه زاده‌‌ام‌‌
  • He has proclaimed, ‘I have laid out the dishes, I am the Vicar of God, I am the son of the (spiritual) Khalífa:

  • الصلا ساده دلان پیچ پیچ ** تا خورید از خوان جودم سیر هیچ‌‌
  • Welcome (to the feast), O simple-hearted ones, tormented (with hunger), that from my bounteous table ye may eat your fill’—of nothing.

  • سالها بر وعده‌‌ی فردا کسان ** گرد آن در گشته فردا نارسان‌‌
  • Some persons, (relying) on the promise of ‘To-morrow,’ have wandered for years around that door, (but) ‘To-morrow’ never comes.

  • دیر باید تا که سر آدمی ** آشکارا گردد از بیش و کمی‌‌ 2280
  • It needs a long time for the inmost conscience of a man to become evident, more and less (both in great and small matters),

  • زیر دیوار بدن گنج است یا ** خانه‌‌ی مار است و مور و اژدها
  • (So that we may know whether) beneath the wall of his body there is treasure, or whether there is the house of snake and ant and dragon.

  • چون که پیدا گشت کاو چیزی نبود ** عمر طالب رفت آگاهی چه سود
  • When it became clear that he was naught (worthless), (by that time) the life of the seeker (disciple) had passed: what use (was) the knowledge (to him)?

  • در بیان آن که نادر افتد که مریدی در مدعی مزور اعتقاد به صدق ببندد که او کسی است و بدین اعتقاد به مقامی برسد که شیخش در خواب ندیده باشد و آب و آتش او را گزند نکند و شیخش را گزند کند و لیکن به نادر نادر
  • Explaining how it may happen, (though) rarely, that a disciple sincerely puts his faith in a false impostor (and believes) that he is a (holy) personage, and by means of this faith attains unto a (spiritual) degree which his Shaykh has never (even) dreamed of, and (then) fire and water do him no hurt, though they hurt his Shaykh; but this occurs very seldom.