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2096-2120

  • چون انای بنده لا شد از وجود  ** پس چه ماند تو بیندیش ای جحود 
  • When a man's ‘I’ is negated (and eliminated) from existence, then what remains? Consider, O denier.

  • گر ترا چشمیست بگشا در نگر  ** بعد لا آخر چه می‌ماند دگر 
  • If you have an eye, open it and look! After ‘not,’ why, what else remains?

  • ای بریده آن لب و حلق و دهان  ** که کند تف سوی مه یا آسمان 
  • Oh, (may) the lips and throat and mouth (be) cut off that spit at the moon or the sky!

  • تف برویش باز گردد بی شکی  ** تف سوی گردون نیابد مسلکی 
  • Without any doubt his spittle will recoil upon his face: spittle can find no path to heaven.

  • تا قیامت تف برو بارد ز رب  ** هم‌چو تبت بر روان بولهب  2100
  • Spittle from the Lord rains upon him till the Resurrection, just as (the perdition denoted by) tabbat (rains) upon the spirit of Bú Lahab.

  • طبل و رایت هست ملک شهریار  ** سگ کسی که خواند او را طبل‌خوار 
  • Drum (tabl) and banner are the (rightful) possession of the (spiritual) king: any one who calls him a parasite (tabl-khwár) is a cur.

  • آسمانها بنده‌ی ماه وی‌اند  ** شرق و مغرب جمله نانخواه وی‌اند 
  • The heavens are a slave to his moon: the whole East and West is begging him for bread;

  • زانک لولاکست بر توقیع او  ** جمله در انعام و در توزیع او 
  • For lawláka (but for thee) is (inscribed) on his (imperial) sign-manual: all are (included) in his bounty and distribution.

  • گر نبودی او نیابیدی فلک  ** گردش و نور و مکانی ملک 
  • If he did not exist, Heaven would not have gained circling motion and light and (the dignity of) being the abode of the angels;

  • گر نبودی او نیابیدی به حار  ** هیبت و ماهی و در شاهوار  2105
  • If he did not exist, the seas would not have gained the awe (which they inspire) and fish and regal pearls;

  • گر نبودی او نیابیدی زمین  ** در درونه گنج و بیرون یاسمین 
  • If he did not exist, the earth would not have gained treasure within and jasmine (flowers and verdure) without.

  • رزقها هم رزق‌خواران وی‌اند  ** میوه‌ها لب‌خشک باران وی‌اند 
  • (Our) means of sustenance are eating the means of sustenance bestowed by him: the fruits are dry-lipped (thirsty) for his rain.

  • هین که معکوس است در امر این گره  ** صدقه‌بخش خویش را صدقه بده 
  • Take heed, for in the (Divine) command (to give alms) this knot is (tied) upside down. Give alms to him who gives alms to yourself.

  • از فقیرستت همه زر و حریر  ** هین غنی راده زکاتی ای فقیر 
  • All (your) gold and silk comes to you from the (apparently) poor man: hark, give an alms to the (really) rich man, O you who are (really) poor.

  • چون تو ننگی جفت آن مقبول‌روح  ** چون عیال کافر اندر عقد نوح  2110
  • A disgrace (an infamous creature) like thee, married to that man whose spirit is accepted (by God), resembles the unbelieving wedded wife of Noah.

  • گر نبودی نسبت تو زین سرا  ** پاره‌پاره کردمی این دم ترا 
  • Were it not for thy relationship to this (blessed) house, I would tear thee to pieces at this moment.

  • دادمی آن نوح را از تو خلاص  ** تا مشرف گشتمی من در قصاص 
  • I would deliver that Noah from thee, in order that I might be ennobled (by being slain) in retaliation.

  • لیک با خانه‌ی شهنشاه زمن  ** این چنین گستاخیی ناید ز من 
  • But such a disrespect to the house of the emperor of the world cannot be shown by me.

  • رو دعا کن که سگ این موطنی  ** ورنه اکنون کردمی من کردنی 
  • Go and thank God that thou art the dog of this dwelling-place, (for) otherwise I would do now what ought to be done.”

  • واگشتن مرید از وثاق شیخ و پرسیدن از مردم و نشان دادن ایشان کی شیخ به فلان بیشه رفته است 
  • How the disciple turned back from the Shaykh's house and questioned the people (in the neighbourhood), and how they directed him, saying, “The Shaykh has gone to such and such a forest.”

  • بعد از آن پرسان شد او از هر کسی  ** شیخ را می‌جست از هر سو بسی  2115
  • Afterwards he began to inquire of every one and sought the Shaykh for a long while in every quarter.

  • پس کسی گفتش که آن قطب دیار  ** رفت تا هیزم کشد از کوهسار 
  • Then (at last) somebody said to him, “That Qutb (Pivot) of the world has gone to fetch faggots from the hilly country.”

  • آن مرید ذوالفقاراندیش تفت  ** در هوای شیخ سوی بیشه رفت 
  • The disciple, whose thoughts were (like) Dhu ’l-faqár (a sharp sword), ran quickly to the forest in eager desire for the Shaykh.

  • دیو می‌آورد پیش هوش مرد  ** وسوسه تا خفیه گردد مه ز گرد 
  • (But) the Devil was introducing to the (young) man's mind an evil suggestion, in order that the (spiritual) Moon might be concealed by dust,

  • کین چنین زن را چرا این شیخ دین  ** دارد اندر خانه یار و همنشین 
  • Namely, “Why should this Shaykh of the (true) religion keep in his house a woman like this as his mate and companion?

  • ضد را با ضد ایناس از کجا  ** با امام‌الناس نسناس از کجا  2120
  • Whence (this) familiarity between opposite and opposite? Whence (comes it that) a nasnás (anthropoid ape) is (associated) with the Imám of mankind?”