English    Türkçe    فارسی   

3
1786-1810

  • 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 امید 1790
  • 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 پسر 1795
  • 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 نعمتست 1800
  • 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 خلاص 1805
  • 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 بحر 1810
  • 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.