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
(But) if, when his hair is white, he is (still) with himself (self-existent), he is not a Pír and is not the elect of God;
چون بود مویش سپید ار با خودست ** او نه پیرست و نه خاص ایزدست
And if a single hair-tip of his (sensual) attributes is surviving, he is not of heaven: he belongs to the (material) world.
ور سر مویی ز وصفش باقیست ** او نه از عرش است او آفاقیست
How the Shaykh excused himself for not weeping on the death of his sons.
عذر گفتن شیخ بهر ناگریستن بر فرزندان
The Shaykh said to her (his wife), “Do not think, O gracious one, that I have not pity and affection and a compassionate heart.
شیخ گفت او را مپندار ای رفیق ** که ندارم رحم و مهر و دل شفیق
I have pity for all the unbelievers, though the souls of them all are ungrateful.1800
بر همه کفار ما را رحمتست ** گرچه جان جمله کافر نعمتست
I have pity and forgiveness for dogs, saying (to myself), ‘Why do they suffer chastisement from the stones (which are cast at them)?’
بر سگانم رحمت و بخشایش است ** که چرا از سنگهاشان مالش است
I utter a prayer for the dog that bites, crying, ‘O God, deliver him from this (evil) disposition!
آن سگی که می‌گزد گویم دعا ** که ازین خو وا رهانش ای خدا
Keep also these dogs in that (good) thought, so that they may not be stoned by the people.’”
این سگان را هم در آن اندیشه دار ** که نباشند از خلایق سنگسار
He (God) brought the saints on to the earth, in order that He might make them a mercy to (all) created beings.
زان بیاورد اولیا را بر زمین ** تا کندشان رحمة للعالمین
He (the saint) calls the people to the Portal of Grace; he calls unto God, saying, “Give (them) release in full!”1805
خلق را خواند سوی درگاه خاص ** حق را خواند که وافر کن خلاص
He earnestly strives to admonish them in regard to this, and when it does not succeed, he says, “O God, do not shut the door!”
جهد بنماید ازین سو بهر پند ** چون نشد گوید خدایا در مبند
To the vulgar belongs (only) the particular mercy; the universal mercy belongs to the hero (the perfect saint).
رحمت جزوی بود مر عام را ** رحمت کلی بود همام را
His particular (individual) mercy has been united with the universal: the mercy of the Sea is the guide on (all) the ways.
رحمت جزوش قرین گشته بکل ** رحمت دریا بود هادی سبل
O (thou who hast the) particular mercy, become joined to the universal: deem the universal mercy the true guide, and go (forward).
رحمت جزوی بکل پیوسته شو ** رحمت کل را تو هادی بین و رو