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 نعمتست1800
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 خلاص1805
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 بحر1810
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.
چون نداند راه یم کی ره برد ** سوی دریا خلق را چون آورد
Inasmuch as he does not know the way to the Sea, how should he act as a guide? How should he lead the people towards the Sea?
متصل گردد به بحر آنگاه او ** ره برد تا بحر همچون سیل و جو
(When) he becomes united with the Sea, then he guides to the Sea, like a torrent or river.
ور کند دعوت به تقلیدی بود ** نه از عیان و وحی تاییدی بود
And if (before this) he call (the people to God), it is in a conventional fashion; it is not from vision and the revelation of any (Divine) aid.
گفت پس چون رحم داری بر همه ** همچو چوپانی به گرد این رمه
She (the Shaykh's wife) said, “Then, since thou hast pity on all, and art like the shepherd (going watchfully) around this flock,
چون نداری نوحه بر فرزند خویش ** چونک فصاد اجلشان زد بنیش1815
How mournest thou not for thine own sons, when Death, the Bleeder, has pierced them with his lancet?
چون گواه رحم اشک دیده‌هاست ** دیده‌ی تو بی نم و گریه چراست
Since the evidence of pity is tears in the eyes, why are thine eyes without moisture and tearless?”
رو به زن کرد و بگفتش ای عجوز ** خود نباشد فصل دی همچون تموز
He turned towards his wife and said to her, “Old woman, verily the season of December is not like Tamúz (July).
جمله گر مردند ایشان گر حی‌اند ** غایب و پنهان ز چشم دل کی‌اند
Whether they all are dead or living, when are they absent and hid from the eye of the heart?
من چو بینمشان معین پیش خویش ** از چه رو رو را کنم همچون تو ریش
Inasmuch as I see them distinct before me, for what reason should I rend my face as thou doest?
گرچه بیرون‌اند از دور زمان ** با من‌اند و گرد من بازی‌کنان1820
Although they are outside of Time's revolution, they are with me and playing around me.
گریه از هجران بود یا از فراق ** با عزیزانم وصالست و عناق
Weeping is caused by severance or by parting; I am united with my dear ones and embracing them.
خلق اندر خواب می‌بینندشان ** من به بیداری همی‌بینم عیان
(Other) people see them (their dear ones) in sleep; I see them plainly in (my) waking state.
زین جهان خود را دمی پنهان کنم ** برگ حس را از درخت افشان کنم
I hide myself for a moment from this world, I shake the leaves of sense perception from the tree (of my bodily existence).”
حس اسیر عقل باشد ای فلان ** عقل اسیر روح باشد هم بدان
Sense-perception is captive to the intellect, O reader; know also that the intellect is captive to the spirit.
دست بسته‌ی عقل را جان باز کرد ** کارهای بسته را هم ساز کرد1825
The spirit sets free the chained hand of the intellect and brings its embarrassed affairs into harmony.
حسها و اندیشه بر آب صفا ** همچو خس بگرفته روی آب را
The (bodily) senses and (sensual) thoughts are like weeds on the clear water— covering the surface of the water.
دست عقل آن خس به یکسو می‌برد ** آب پیدا می‌شود پیش خرد
The hand of the intellect sweeps those weeds aside; (then) the water is revealed to the intellect.
خس بس انبه بود بر جو چون حباب ** خس چو یکسو رفت پیدا گشت آب
The weeds lay very thick on the stream, like bubbles; when the weeds went aside, the water was revealed.
چونک دست عقل نگشاید خدا ** خس فزاید از هوا بر آب ما
Unless God loose the hand of the intellect, the weeds on our water are increased by sensual desire.
آب را هر دم کند پوشیده او ** آن هوا خندان و گریان عقل تو1830
Every moment they cover the water (more and more): that desire is laughing, and thy intellect is weeping;
چونک تقوی بست دو دست هوا ** حق گشاید هر دو دست عقل را
(But) when piety has chained the hands of desire, God looses the hands of the intellect.
پس حواس چیره محکوم تو شد ** چون خرد سالار و مخدوم تو شد
So, when the intellect becomes thy captain and master, the dominant senses become subject to thee.
حس را بی‌خواب خواب اندر کند ** تا که غیبیها ز جان سر بر زند
He (who is ruled by the intellect), without being asleep (himself), puts his senses to sleep, so that the unseen things may emerge from (the world of) the Soul.
هم به بیداری ببینی خوابها ** هم ز گردون بر گشاید بابها
Even in your waking state you will dream dreams, and the gates of Heaven withal will open (to you).
قصه‌ی خواندن شیخ ضریر مصحف را در رو و بینا شدن وقت قرائت
Story of the blind old man's reading the Qur’án in front (of him) and regaining his sight when he read.
دید در ایام آن شیخ فقیر ** مصحفی در خانه‌ی پیری ضریر1835
Once upon a time a dervish Shaykh saw a Qur’án in the house of a blind old man.
پیش او مهمان شد او وقت تموز ** هر دو زاهد جمع گشته چند روز
He became his guest in (the month) Tamúz: the two ascetics were together for several days.
گفت اینجا ای عجب مصحف چراست ** چونک نابیناست این درویش راست
He said (to himself), “Oh, I wonder what the Book is (here) for, as this righteous dervish is blind.”
اندرین اندیشه تشویشش فزود ** که جز او را نیست اینجا باش و بود
(Whilst he was occupied) in this reflection, his perplexity increased: (he said to himself), “No one lives here except him.
اوست تنها مصحفی آویخته ** من نیم گستاخ یا آمیخته
He is alone, (and yet) he has hung a Book (on the wall). I am not (so) unmannerly or muddled (in my wits)
تا بپرسم نه خمش صبری کنم ** تا به صبری بر مرادی بر زنم1840
As to ask (him the reason). Nay, hush! I will be patient, in order that by patience I may gain my object.”
صبر کرد و بود چندی در حرج ** کشف شد کالصبر مفتاح الفرج
He showed patience and was in a quandary for some time, (till at last) it (the secret) was disclosed, for patience is the key to joy (relief).
صبرکردن لقمان چون دید کی داود حلقه‌ها می‌ساخت از سال کردن با این نیت کی صبر از سال موجب فرج باشد
How Luqmán, when he saw David, on whom be peace, making (iron) rings, refrained from questioning him, with the intention that this act of self-control should be the cause of relief (from perplexity).
رفت لقمان سوی داود صفا ** دید کو می‌کرد ز آهن حلقه‌ها
Luqmán went to David, the pure of heart, and observed that he was making rings of iron,
جمله را با همدگر در می‌فکند ** ز آهن پولاد آن شاه بلند
(And) that the exalted King was casting all the steel rings into each other.
صنعت زراد او کم دیده بود ** درعجب می‌ماند وسواسش فزود
He had not seen the armourer's handicraft (before), (so) he remained in astonishment and his curiosity increased—
کین چه شاید بود وا پرسم ازو ** که چه می‌سازی ز حلقه تو بتو1845
“What can this be? I will ask him what he is making with the interfolded rings.”
باز با خود گفت صبر اولیترست ** صبر تا مقصود زوتر رهبرست
Again he said to himself, “Patience is better: patience is the quickest guide to the object of one's quest.”
چون نپرسی زودتر کشفت شود ** مرغ صبر از جمله پران‌تر بود
When you ask no question, the sooner will it (the secret) be disclosed to you: the bird, patience, flies faster than all (others);
ور بپرسی دیرتر حاصل شود ** سهل از بی صبریت مشکل شود
And if you ask, the more slowly will your object be gained: what is easy will be made difficult by your impatience.