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.
از همه اوهام و تصویرات دور ** نور نور نور نور نور نور
(’Tis) far beyond all conceptions and imaginations, (’tis) the Light of light of light of light of light of light.”
بهر تو ار پست کردم گفت و گو ** تا بسازی با رفیق زشت‌خو
If I have made my discourse low for your sake, (it is) in order that you may put up with an ill-natured companion,
تا کشی خندان و خوش بار حرج ** از پی الصبر مفتاح الفرج
And smilingly and cheerfully bear the burden of distress, because patience is the key to relief from pain.
چون بسازی با خسی این خسان ** گردی اندر نور سنتها رسان
When you put up with the vileness of these vile folk you will attain unto the light of the (Prophetic) sunnas (ways and practices);
که انبیا رنج خسان بس دیده‌اند ** از چنین ماران بسی پیچیده‌اند 2150
For the prophets have often suffered affliction from the vile: often have they writhed in anguish on account of such snakes.
چون مراد و حکم یزدان غفور ** بود در قدمت تجلی و ظهور
Since in eternity it was the will and decree of God, the Forgiver, to reveal and manifest Himself,
بی ز ضدی ضد را نتوان نمود ** وان شه بی‌مثل را ضدی نبود
(This involves contrariety, for) nothing can be shown without a contrary; and there was no contrary to that incomparable King.
حکمت در انی جاعل فی الارض خلیفة
The (Divine) purpose in (saying), “Lo, I will place a viceroy in the earth.”
پس خلیفه ساخت صاحب‌سینه‌ای ** تا بود شاهیش را آیینه‌ای
Therefore He made a viceroy, one having a heart, to the end that he might be a mirror for His sovereignty;
بس صفای بی‌حدودش داد او ** وانگه از ظلمت ضدش بنهاد او
So He endowed him with infinite purity (spiritual light), and then set up against him a contrary (in the form) of darkness.
دو علم بر ساخت اسپید و سیاه ** آن یکی آدم دگر ابلیس راه 2155
He made two banners, white and black: one (was) Adam, the other (was) the Iblís (Devil) of the Way (to Him).
در میان آن دو لشکرگاه زفت ** چالش و پیکار آنچ رفت رفت
Between those two mighty camps (there was) combat and strife, and there came to pass what came to pass.
هم‌چنان دور دوم هابیل شد ** ضد نور پاک او قابیل شد
Likewise in the second period Hábíl (Abel) arose, and Qábíl (Cain) became the antagonist of his pure light.
هم‌چنان این دو علم از عدل و جور ** تا به نمرود آمد اندر دور دور
Even so (were) these two banners of justice and iniquity (continuing to be raised) till in the course of time the period of Nimrod arrived.
ضد ابراهیم گشت و خصم او ** وآن دو لشکر کین‌گزار و جنگ‌جو
He became the antagonist and adversary of Abraham, and those two armies waged war (against each other) and sought battle.
چون درازی جنگ آمد ناخوشش ** فیصل آن هر دو آمد آتشش 2160
(At last) when He was displeased with the prolongation of the strife, His fire became the (means of) decision between the twain.
پس حکم کرد آتشی را و نکر ** تا شود حل مشکل آن دو نفر
So He caused a fire to be His arbiter and servant, in order that the difficulty (controversy) of those two persons might be solved.
دور دور و قرن قرن این دو فریق ** تا به فرعون و به موسی شفیق
These two (contrary) parties (carried on the struggle) from period to period and from generation to generation, down to (the time of) Pharaoh and God-fearing Moses,
سالها اندر میانشان حرب بود ** چون ز حد رفت و ملولی می‌فزود
Between whom there was war for (many) years. When it passed (all) bounds and was causing excessive weariness,
آب دریا را حکم سازید حق ** تا که ماند کی برد زین دو سبق
God made the water of the sea His arbiter, that it might be left (to the sea to decide) which of these two should prevail.
هم‌چنان تا دور و طور مصطفی ** با ابوجهل آن سپهدار جفا 2165
So (it went on) till the period and time of Mustafá (Mohammed), (who contended) with Abú Jahl, the general of the army of iniquity.