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?”
باز او لاحول می‌کرد آتشین ** که اعتراض من برو کفرست و کین
Then again he was exclaiming fervidly, “God help me! My impugning him (the Shaykh) is infidelity and enmity.
من کی باشم با تصرفهای حق ** که بر آرد نفس من اشکال و دق
Who am I, in view of God's exercising (absolute) control (over everything he does), that my carnal soul should raise difficulties and objections?”
باز نفسش حمله می‌آورد زود ** زین تعرف در دلش چون کاه دود
But soon his carnal soul was returning to the attack—(for) in consequence of this acquaintance (there was) smoke in his straw-like heart—
که چه نسبت دیو را با جبرئیل ** که بود با او به صحبت هم مقیل
Saying, “What affinity has (this woman like) the Devil with (a saint like) Gabriel, that she should be his bedfellow in (connubial) intercourse?
چون تواند ساخت با آزر خلیل ** چون تواند ساخت با ره‌زن دلیل 2125
How can Khalíl (Abraham) agree with Ázar? How can a guide agree with a brigand?”
یافتن مرید مراد را و ملاقات او با شیخ نزدیک آن بیشه
How the disciple gained his wish and met the Shaykh near the forest.
اندرین بود او که شیخ نامدار ** زود پیش افتاد بر شیری سوار
He was (absorbed) in this (perplexity) when suddenly the renowned Shaykh appeared before him, riding on a lion.
شیر غران هیزمش را می‌کشید ** بر سر هیزم نشسته آن سعید
The roaring lion carried his faggots, while that blessed one sat on the top of them.
تازیانه‌ش مار نر بود از شرف ** مار را بگرفته چون خرزن به کف
Because of the honour (in which God held him) his whip was a fierce serpent: he had grasped the serpent in his hand, like an ass-goad.
تو یقین می‌دان که هر شیخی که هست ** هم سواری می‌کند بر شیر مست
Know for certain that likewise every Shaykh that exists is riding on a furious lion.
گرچه آن محسوس و این محسوس نیست ** لیک آن بر چشم جان ملبوس نیست 2130
Although that (riding) and this (lion) are not perceived by the senses, yet ’tis not concealed from the spiritual eye.
صد هزاران شیر زیر را نشان ** پیش دیده‌ی غیب‌دان هیزم‌کشان
Under their (the saints') thighs a hundred thousand lions carrying faggots are (present) before the eye that knows the Unseen;
لیک یک یک را خدا محسوس کرد ** تا که بیند نیز او که نیست مرد
But God has (sometimes) made them visible singly, in order that even he who is not a (holy) man may behold them.
دیدش از دور و بخندید آن خدیو ** گفت آن را مشنو ای مفتون دیو
That (spiritual) prince saw him (the disciple) from afar and laughed and said (to him), “O you who are tempted, do not listen to it (the evil suggestion) from the Devil.”
از ضمیر او بدانست آن جلیل ** هم ز نور دل بلی نعم الدلیل
The venerable (saint) knew his secret thought by the light of the heart: yea, ’tis an excellent guide (to knowledge of the occult).
خواند بر وی یک به یک آن ذوفنون ** آنچ در ره رفت بر وی تا کنون 2135
(Then) the master of (mystical) sciences recited to him in detail all that had befallen him (the disciple) on his journey until now.
بعد از آن در مشکل انکار زن ** بر گشاد آن خوش‌سراینده دهن
Afterwards that man of sweet discourse opened his mouth (to speak) on the difficult matter of his wife's disbelief,
کان تحمل از هوای نفس نیست ** آن خیال نفس تست آنجا مه‌ایست
Saying, “My long-suffering is not from (the motive of) sensual desire; that (suspicion) is a vain fancy of your carnal soul: do not take that standpoint.
گرنه صبرم می‌کشیدی بار زن ** کی کشیدی شیر نر بیگار من
Unless my patience had endured the burden of (supporting) my wife, how should the fierce lion have endured the labour of (carrying) me?
اشتران بختییم اندر سبق ** مست و بی‌خود زیر محملهای حق
I am (like) Bactrian camels, (speeding) in advance (of the caravan), intoxicated and beside myself under the panniers of God.
من نیم در امر و فرمان نیم‌خام ** تا بیندیشم من از تشنیع عام 2140
I am not half-raw (imperfect) in (fulfilling) the (Divine) order and command, that I should take any thought of revilement by the public.
عام ما و خاص ما فرمان اوست ** جان ما بر رو دوان جویان اوست
My public and my private (object) is His command: my spirit is running on its face in search of Him.
فردی ما جفتی ما نه از هواست ** جان ما چون مهره در دست خداست
My being single or wedded is not on account of sensual desire: my spirit is like a die in the hand of God.
ناز آن ابله کشیم و صد چو او ** نه ز عشق رنگ و نه سودای بو
I endure the disdain of that foolish (woman) and a hundred like her, neither from love of colour nor passion for scent.
این قدر خود درس شاگردان ماست ** کر و فر ملحمه‌ی ما تا کجاست
This much, indeed, is (only) the lesson learned by my disciples; (but) unto what place (attains) the forward and backward movement of my battle!
تا کجا آنجا که جا را راه نیست ** جز سنابرق مه الله نیست 2145
Unto what place? Unto the place where Place (itself) finds no admittance, and where nothing exists save the lightning-flash of the Moon of Allah.