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5
2699-2723

  • برتر از کرسی و عرش اسرار او  ** شیء لله شیء لله کار او 
  • His inward experiences were higher than the Footstool and the Throne (of God); his (external) business was (to cry), “Something for God's sake, something for God's sake!”

  • انبیا هر یک همین فن می‌زنند  ** خلق مفلس کدیه ایشان می‌کنند  2700
  • The prophets, every one, ply this same trade: the people (to whom they are sent) are (really) destitute, (yet) they (the prophets) practise beggary,

  • اقرضوا الله اقرضوا الله می‌زنند  ** بازگون بر انصروا الله می‌تنند 
  • Crying, “Lend to God, lend to God,” and persevering contrariously in (the exhortation) “Help God!”

  • در به در این شیخ می‌آرد نیاز  ** بر فلک صد در برای شیخ باز 
  • This Shaykh is going as a suppliant from door to door, (while) in Heaven a hundred doors are opened for the Shaykh,

  • که آن گدایی که آن به جد می‌کرد او  ** بهر یزدان بود نه از بهر گلو 
  • Because the beggary that he practised (so) diligently was for the sake of God, not for the sake of his gullet;

  • ور بکردی نیز از بهر گلو  ** آن گلو از نور حق دارد غلو 
  • And even if he had done it for the sake of his gullet, that gullet hath (is endowed with) exorbitance by the Light of God.

  • در حق او خورد نان و شهد و شیر  ** به ز چله وز سه روزه‌ی صد فقیر  2705
  • As regards him, the eating of bread and honey and the drinking of milk is better than the forty days' seclusion and the three days' fast of a hundred dervishes.

  • نور می‌نوشد مگو نان می‌خورد  ** لاله می‌کارد به صورت می‌چرد 
  • He eats Light, do not say he eats bread: he sows anemones (though) in appearance he feeds (on them).

  • چون شراری کو خورد روغن ز شمع  ** نور افزاید ز خوردش بهر جمع 
  • Like the flame that consumes the oil (wax) in a candle, from his eating and drinking there is an increase of light for the company.

  • نان‌خوری را گفت حق لاتسرفوا  ** نور خوردن را نگفتست اکتفوا 
  • God hath said, “Be not immoderate,” in reference to the eating of bread; He hath not said, “Be satisfied,” in reference to the eating of Light.

  • آن گلوی ابتلا بد وین گلو  ** فارغ از اسراف و آمن از غلو 
  • The former was the gullet subject to probation, while this (saintly) gullet was free from immoderation and secure from exorbitance.

  • امر و فرمان بود نه حرص و طمع  ** آن چنان جان حرص را نبود تبع  2710
  • (In the case of the Shaykh) ’twas (by) the (Divine) command and order, not (from) greed and cupidity: a spirit like that is not a follower of greed.

  • گر بگوید کیمیا مس را بده  ** تو به من خود را طمع نبود فره 
  • If the elixir say to the copper, “Give thyself up to me,” cupidity does not prevail (over it).

  • گنجهای خاک تا هفتم طبق  ** عرضه کرده بود پیش شیخ حق 
  • God had offered to the Shaykh (all) the treasures of the earth down to the seventh tier;

  • شیخ گفتا خالقا من عاشقم  ** گر بجویم غیر تو من فاسقم 
  • (But) the Shaykh said, “O Creator, I am a lover: if I seek aught but Thee, I am impious.

  • هشت جنت گر در آرم در نظر  ** ور کنم خدمت من از خوف سقر 
  • If I should bring into view the Eight Paradises, or if I should serve Thee from fear of Hell,

  • مومنی باشم سلامت‌جوی من  ** زانک این هر دو بود حظ بدن  2715
  • (Then) I am (only) a believer seeking salvation, for both these (motives) are concerned with the body.”

  • عاشقی کز عشق یزدان خورد قوت  ** صد بدن پیشش نیرزد تره‌توت 
  • A hundred bodies are not worth a bean in the eyes of the lover who has received nutriment from God's love;

  • وین بدن که دارد آن شیخ فطن  ** چیز دگر گشت کم خوانش بدن 
  • And this body which the Shaykh of insight possesses has become something different: do not call it a body.

  • عاشق عشق خدا وانگاه مزد  ** جبرئیل متمن وانگاه دزد 
  • (To be) in love with God's love and then (desire) a wage! (To be) a trusted Gabriel and then a thief!

  • عاشق آن لیلی کور و کبود  ** ملک عالم پیش او یک تره بود 
  • In the eyes of that wretched lover of Laylá the kingdom of the world was (worthless as) a vegetable.

  • پیش او یکسان شده بد خاک و زر  ** زر چه باشد که نبد جان را خطر  2720
  • Earth and gold were alike in his eyes. What of gold? (Even) his life had no value (for him).

  • شیر و گرگ و دد ازو واقف شده  ** هم‌چو خویشان گرد او گرد آمده 
  • Lions and wolves and wild beasts were acquainted with him and gathered round him like kinsfolk,

  • کین شدست از خوی حیوان پاک پاک  ** پر ز عشق و لحم و شحمش زهرناک 
  • (Knowing) that this man had become entirely purged of animality and filled with love, and that his flesh and fat were poisonous (to them).

  • زهر دد باشد شکرریز خرد  ** زانک نیک نیک باشد ضد بد 
  • The sweets scattered by Reason are poison to the wild beast, because the good of (that which is) good is antagonistic to (that which is) evil.