If the man that is united (with God) has mentioned some indication, he has mentioned (it) in order that the dialecticians may understand (his meaning).
گر دلیلی گفت آن مرد وصال ** گفت بهر فهم اصحاب جدال
For a new-born child the father makes babbling sounds, though his intellect may make a survey of the (whole) world.3315
بهر طفل نو پدر تیتی کند ** گر چه عقلش هندسهی گیتی کند
The dignity of the master's learning is not diminished if he say that (the letter) alif has nothing (has no diacritical mark).
کم نگردد فضل استاد از علو ** گر الف چیزی ندارد گوید او
For the sake of teaching that tongue-tied (child), one must go outside of one's own language (customary manner of speech).
از پی تعلیم آن بسته دهن ** از زبان خود برون باید شدن
You must come into (adopt) his language, in order that he may learn knowledge and science from you.
در زبان او بباید آمدن ** تا بیاموزد ز تو او علم و فن
All the people, then, are as his (the spiritual Teacher's) children: this (fact) is necessary for the Pír (to bear in mind) when he gives (them) instruction.
پس همه خلقان چو طفلان ویاند ** لازم است این پیر را در وقت پند
Infidelity hath a fixed limit and range—know (this for sure); (but) the Shaykh and the light of the Shaykh have no bound.3320
کفر را حد است و اندازه بدان ** شیخ و نور شیخ را نبود کران
Before the infinite all that is finite is naught: everything except the Face of God is passing away.
پیش بیحد هر چه محدود است لاست ** کل شیء غیر وجه الله فناست
Infidelity and faith do not exist in the place where he (the Shaykh) is, because he is the kernel, while these twain are (only) colour and husk.
کفر و ایمان نیست آن جایی که اوست ** انکه او مغز است و این دو رنگ و پوست
These fleeting things have become a veil over that Face, like a lantern concealed beneath a bowl.
این فناها پردهی آن وجه گشت ** چون چراغ خفیه اندر زیر طشت
So then, this bodily head is a screen to that (spiritual) head (source of mystic consciousness): before that head this bodily head is an infidel.
پس سر این تن حجاب آن سر است ** پیش آن سر این سر تن کافر است
Who is the infidel? One forgetful of the faith of the Shaykh. Who is the dead? One ignorant of the (spiritual) life of the Shaykh.3325
کیست کافر غافل از ایمان شیخ ** چیست مرده بیخبر از جان شیخ
(Spiritual) life is naught but knowledge in (the time of) trial: the more knowledge one has, the more (spiritual) life one has.
جان نباشد جز خبر در آزمون ** هر که را افزون خبر جانش فزون
Our spirit is more than the spirit of animals. Wherefore? In respect that it has more knowledge.
جان ما از جان حیوان بیشتر ** از چه ز آن رو که فزون دارد خبر
Hence the spirit of the angels is more than our spirit, for it is exempt from (transcends) the common sense;
پس فزون از جان ما جان ملک ** کاو منزه شد ز حس مشترک
And the spirit of mystical adepts is more than (that of) the angels. Cease from bewilderment (on this subject)!
و ز ملک جان خداوندان دل ** باشد افزون تو تحیر را بهل
For that reason Adam is their object of worship: his spirit (spiritual life) is greater than their being.3330
ز آن سبب آدم بود مسجودشان ** جان او افزونتر است از بودشان
Else, (why were they commanded to worship him?): it would not be at all a suitable thing to command the superior to worship an inferior.
ور نه بهتر را سجود دونتری ** امر کردن هیچ نبود در خوری
How can the justice and kindness of the Maker approve that a rose should fall down in worship before a thorn?
کی پسندد عدل و لطف کردگار ** که گلی سجده کند در پیش خار
Since the spirit (of the perfect saint) has become superior and has passed beyond the utmost limit (reached by men and angels), the soul of all things has become obedient to it—
جان چو افزون شد گذشت از انتها ** شد مطیعش جان جملهی چیزها
Birds and fishes and Jinn and men—because it exceeds (them), and they are deficient (in comparison with it).
مرغ و ماهی و پری و آدمی ** ز انکه او بیش است و ایشان در کمی
The fish make needles for his (the saint's) mantle: (they follow him as) threads follow needles.3335
ماهیان سوزنگر دلقش شوند ** سوزنان را رشتهها تابع بوند
The rest of the story of Ibráhím son of Adham—may God sanctify his spirit!—on the sea-shore.
بقیهی قصهی ابراهیم ادهم بر لب آن دریا
When that Amír saw the Shaykh’s command take effect in the coming of the fish, he fell into an ecstasy.
چون نفاذ امر شیخ آن میر دید ** ز آمد ماهی شدش و جدی پدید
He said, “Ah, the fish know the Pírs. Fie on a person who is an outcast of the (holy) Court!
گفت اه ماهی ز پیران آگه است ** شه تنی را کاو لعین درگه است
The fish have knowledge of the Pír, and we afar (from him)! We (are) damned to lack this fortune, and they blest (with enjoyment of it)!”
ماهیان از پیر آگه ما بعید ** ما شقی زین دولت و ایشان سعید