یا به سوی آن که او آن حفظ یافت ** گر نتانی سوی آن حافظ شتافت 735
Or towards one who has gained that (power of) protection, if thou canst not hasten towards the Protector (Himself).
دست را مسپار جز در دست پیر ** حق شدست آن دست او را دستگیر
Do not surrender thy hand save to the hand of the Pír (spiritual director); (for) God hath become the aider of his hand.
پیر عقلت کودکی خو کرده است ** از جوار نفس که اندر پرده است
The Pír (Elder), (which is) thy intellect, has become childish from being a neighbour to the carnal soul which is in the veil (of sensuality).
عقل کامل را قرین کن با خرد ** تا که باز آید خرد زان خوی بد
Associate the perfect intelligence (of the spiritual director) with thy (imperfect) understanding, in order that thy understanding may return (withdraw itself) from that evil disposition.
چونک دست خود به دست او نهی ** پس ز دست آکلان بیرون جهی
When thou layest thy hand in his, then thou wilt escape from the hand of the devourers,
دست تو از اهل آن بیعت شود ** که یدالله فوق ایدیهم بود 740
And thy hand will become one of the Covenanters above whose hands is the Hand of Allah.
چون بدادی دست خود در دست پیر ** پیر حکمت که علیمست و خطیر
When thou hast put thy hand in the hand of the Pír, the Pír of wisdom who is knowing and eminent,
کو نبی وقت خویشست ای مرید ** تا ازو نور نبی آید پدید
Who is the prophet of his own time, O disciple, so that the Light of the Prophet is manifested by him,
در حدیبیه شدی حاضر بدین ** وآن صحابه‌ی بیعتی را هم‌قرین
By this means thou hast been present at Hudaybiya and hast been associated with the Companions who took the Covenant.
پس ز ده یار مبشر آمدی ** هم‌چو زر ده‌دهی خالص شدی
Therefore thou hast become one of the ten Friends to whom the glad tidings were given, and hast been made pure like sterling gold.
تا معیت راست آید زانک مرد ** با کسی جفتست کو را دوست کرد 745
(This is) to the end that communion may be made perfect; for a man is united with that one whom he has made his friend.
این جهان و آن جهان با او بود ** وین حدیث احمد خوش‌خو بود
He is with him in this world and in that (other) world; and this is the (meaning of) the Hadíth of sweet-natured Ahmad (Mohammed),
گفت المرء مع محبوبه ** لا یفک القلب من مطلوبه
(Who) said, ‘A man is with him whom he loves’: the heart is not severed from its object of desire.
هر کجا دامست و دانه کم نشین ** رو زبون‌گیرا زبون‌گیران ببین
Do not sit in any place where there is a trap and bait: O thou who regardest (others) as weak, go, consider (what becomes of) those who regard (others) as weak.
ای زبون‌گیر زبونان این بدان ** دست هم بالای دستست ای جوان
O thou who regardest the weak as weak (and at thy mercy), know this, (that) there is a hand above thy hand, O youth.
تو زبونی و زبون‌گیر ای عجب ** هم تو صید و صیدگیر اندر طلب 750
Thou art weak (thyself) and thou regardest (others) as weak. Oh, wonderful! Thou art at once the prey and the hunter in pursuit (of the prey).
بین ایدی خلفهم سدا مباش ** که نبینی خصم را وآن خصم فاش
Be not (one of those described in the Verse) before and behind them (We will set) a barrier, so that thou canst not see the enemy, though the enemy is manifest.
حرص صیادی ز صیدی مغفلست ** دلبریی می‌کند او بی‌دلست
The greed of hunting makes (one) oblivious of being a prey: he (the hunter) tries to win hearts (though) he has lost his own.
تو کم از مرغی مباش اندر نشید ** بین ایدی خلف عصفوری بدید
Be not thou inferior to a bird in (thy) seeking: (even) a sparrow sees (what is) before and behind.
چون به نزد دانه آید پیش و پس ** چند گرداند سر و رو آن نفس
When it approaches the grain (bait), at that moment it turns its head and face several times to front and rear,
کای عجب پیش و پسم صیاد هست ** تا کشم از بیم او زین لقمه دست 755
(As though to say), ‘Oh, I wonder whether there is a fowler in front of me or behind, so that for fear of him I should abstain from this food.’
تو ببین پس قصه‌ی فجار را ** پیش بنگر مرگ یار و جار را
Do thou see behind (thee) the story of (what happened to) the wicked; see before (thee) the death of (many a) friend and neighbour,
که هلاکت دادشان بی‌آلتی ** او قرین تست در هر حالتی
Whom He (God) destroyed without (using) any instrument: He is close to thee in every circumstance.
حق شکنجه کرد و گرز و دست نیست ** پس بدان بی‌دست حق داورکنیست
God inflicted torment (on them), and there is no mace or hand (employed): know, then, that God is one who deals justice (inflicts chastisement) without hands.
آنک می‌گفتی اگر حق هست کو ** در شکنجه او مقر می‌شد که هو
He who was saying, ‘If God exists, where is He?’ was confessing on the rack (of pain) that ’tis He (God).