Rumi's Masnavi - Those gracious dervishes of sweet breath (pure spirit), for whose magnification (the chapter of the Qur’án entitled) ‘Abasa was revealed.”

Those gracious dervishes of sweet breath (pure spirit), for whose magnification (the chapter of the Qur’án entitled) ‘Abasa was revealed.”

آن فقیران لطیف خوش نفس ** کز پی تعظیمشان آمد عبس‏

That dervishhood is not for the sake of (avoiding) entanglement (with the world); no, (it is) because nothing exists but God.

آن فقیری بهر پیچا پیچ نیست ** بل پی آن که بجز حق هیچ نیست‏

How should I hold in suspicion those whom God hath entrusted with the treasury of the Seventh Heaven?

متهم چون دارم آنها را که حق ** کرد امین مخزن هفتم طبق‏

The fleshly soul is suspect, not the sublime Reason: the senses are suspect, not the subtle Light.

متهم نفس است نه عقل شریف ** متهم حس است نه نور لطیف‏

The fleshly soul is a sophist: beat it constantly, for beating does it good, not arguing with it. 3500

نفس سوفسطایی آمد می‏زنش ** کش زدن سازد نه حجت گفتنش‏

It sees a miracle (wrought by a prophet), and at the moment it glows (with belief); (but) afterwards it says, “’Twas (only) a phantasy;

معجزه بیند فروزد آن زمان ** بعد از آن گوید خیالی بود آن‏

For if that wondrous sight was real, why did it not become abiding, day and night, in the eye?”

ور حقیقت بودی آن دید عجب ** چون مقیم چشم نامد روز و شب‏

It is abiding in the eyes of the pure, (but) it does not haunt the eyes of animals (sensual men);

آن مقیم چشم پاکان می‏بود ** نه قرین چشم حیوان می‏شود

For the miracle is ashamed and scornful of these (bodily) senses: how should a peacock be (confined) in a narrow pit?

کان عجب زین حس دارد عار و ننگ ** کی بود طاوس اندر چاه تنگ‏

Take heed not to call me garrulous: I say (only) one in a hundred, and that (one) like a hair. 3505

تا نگویی مر مرا بسیار گو ** من ز صد یک گویم و آن همچو مو

How some Súfís abused a certain Súfí, saying that he talked too much in the presence of the Shaykh.

تشنیع صوفیان بر آن صوفی که پیش شیخ بسیار می‏گوید