Formerly there was a Shaykh, a (spiritual) Director, a heavenly Candle on the face of the earth,
بود شیخی رهنمایی پیش ازین ** آسمانی شمع بر روی زمین
One like a prophet amongst religious communities, an opener of the door of the garden of Paradise.
چون پیمبر درمیان امتان ** در گشای روضه‌ی دار الجنان
The Prophet said that a Shaykh who has gone forward (to perfection) is like a prophet amidst his people.
گفت پیغامبر که شیخ رفته پیش ** چون نبی باشد میان قوم خویش
One morning his family said to him, “Tell us, O man of good disposition, how art thou (so) hard-hearted?1775
یک صباحی گفتش اهل بیت او ** سخت‌دل چونی بگو ای نیک‌خو
We with backs (bent) double are mourning for the death and loss of thy sons;
ماز مرگ و هجر فرزندان تو ** نوحه می‌داریم با پشت دوتو
Why art not thou weeping and lamenting? Or hast thou no pity in thy heart, O sire?
تو نمی‌گریی نمی‌زاری چرا ** یا که رحمت نیست در دل ای کیا
Since thou hast no pity within, what hope for us is there now from thee?
چون ترا رحمی نباشد در درون ** پس چه اومیدست‌مان از تو کنون
We are in hope of thee, O guide, that thou wilt not leave us to perish.
ما به ا اومید تویم ای پیشوا ** که بسنگذاری تو مارا در فنا
When the throne is set up on the Day of Resurrection, ’tis thou that art our intercessor on that grievous day.1780
چون بیارایند روز حشر تخت ** خود شفیع ما توی آن روز سخت
On such a merciless day and night we are hopeful of thy kindness.
درچنان روز و شب بی‌زینهار ** ما به اکرام تویم اومیدوار
Our hands will cling to thy skirt at that moment when security remains not to any sinner.”
دست ما و دامن تست آن زمان ** که نماند هیچ مجرم را امان
The Prophet has said, “On the Day of Resurrection how should I leave the sinners to shed tears?
گفت پیغامبر که روز رستخیز ** کی گذارم مجرمان را اشک‌ریز
I will intercede with (all) my soul for the disobedient, that I may deliver them from the heavy torment.
من شفیع عاصیان باشم بجان ** تا رهانمشان ز اشکنجه‌ی گران
I will deliver by my efforts the disobedient and those who have committed capital sins from (suffering) punishment for breaking their covenant.1785
عاصیان واهل کبایر را بجهد ** وا رهانم از عتاب نقض عهد
The righteous of my community are, in sooth, free from (have no need of) my intercessions on the Day of Woe;
صالحان امتم خود فارغ‌اند ** از شفاعتهای من روز گزند
Nay, they have (the right to make) intercessions, and their words go (forth) like an effective decree.
بلک ایشان را شفاعتها بود ** گفتشان چون حکم نافذ می‌رود
No burdened one shall bear another's burden, (but) I am not burdened: God hath exalted me.”
هیچ وازر وزر غیری بر نداشت ** من نیم وازر خدایم بر فراشت
O youth, the Shaykh is he that is without a burden and is like a bow in the hand (a mere instrument) in receiving (the command of) God.
آنک بی وزرست شیخست ای جوان ** در قبول حق چواندر کف کمان
Who is a “Shaykh”? An old man (pír), that is (to say), white-haired. Do thou apprehend the meaning of this “(white) hair,” O you whose hopes are false.1790
شیخ کی بود پیر یعنی مو سپید ** معنی این مو بدان ای کژ امید
The black hair is his self-existence: (he is not “old”) till not a single hair of his self-existence remains.
هست آن موی سیه هستی او ** تا ز هستی‌اش نماند تای مو
When his self-existence has ceased, he is “old” (pír), whether he be black-haired or grizzled.
چونک هستی‌اش نماند پیر اوست ** گر سیه‌مو باشد او یا خود دوموست
That “black hair” is the attribute of (sensual) men; that “hair” is not the hair of the beard or the hair of the head.
هست آن موی سیه وصف بشر ** نیست آن مو موی ریش و موی سر
Jesus in the cradle raises a cry, saying, “Without having become a youth, I am a Shaykh and a Pír.”
عیسی اندر مهد بر دارد نفیر ** که جوان ناگشته ما شیخیم و پیر
If he (the Súfí) has been delivered from (only) a part of the attributes of (sensual) men, he is not a Shaykh; he is grey (middle-aged), O son.1795
گر رهید از بعض اوصاف بشر ** شیخ نبود کهل باشد ای پسر
When there is not on him a single black hair (of the self-existence) which is our attribute, (then) he is a Shaykh and accepted of God;
چون یکی موی سیه کان وصف ماست ** نیست بر وی شیخ و مقبول خداست