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5
1301-1325

  • For God's sake, for God's sake, for God's sake, O loyal disciple, although in (thy) conformity thou art seeking (spiritual) profit,
  • الله الله الله ای وافی مرید  ** گر چه درتقلید هستی مستفید 

  • Take heed not to say, ‘I saw that (spiritual) king weeping, and I wept like him’; for that is denial (of his exalted state).”
  • تا نگویی دیدم آن شه می‌گریست  ** من چو او بگریستم که آن منکریست 

  • A weeping full of ignorance and conformity and (mere) opinion is not like the weeping of that trusted one.
  • گریه‌ی پر جهل و پر تقلید و ظن  ** نیست هم‌چون گریه‌ی آن متمن 

  • Do not judge (one) weeping by the analogy of (another) weeping: ’tis a long way from this weeping to that (weeping).
  • تو قیاس گریه بر گریه مساز  ** هست زین گریه بدان راه دراز 

  • That (weeping) is after a thirty years' (spiritual) warfare: the intellect can never get there. 1305
  • هست آن از بعد سی‌ساله جهاد  ** عقل آنجا هیچ نتواند فتاد 

  • Beyond reason there are a hundred stages: deem not the intellect to be acquainted with that caravan.
  • هست زان سوی خرد صد مرحله  ** عقل را واقف مدان زان قافله 

  • His weeping is neither from sorrow nor from joy: (only) the spirit knows the weeping of (him who is) the fountain of beauties.
  • گریه‌ی او نه از غمست و نه از فرح  ** روح داند گریه‌ی عین الملح 

  • His weeping, his laughter—(both) are of Yonder (World) and transcend all that the intellect may conceive.
  • گریه‌ی او خنده‌ی او آن سریست  ** زانچ وهم عقل باشد آن بریست 

  • His tears are like his eye: how should the sightless eye become a (seeing) eye?
  • آب دیده‌ی او چو دیده‌ی او بود  ** دیده‌ی نادیده دیده کی شود 

  • That which he sees cannot be touched (apprehended) either by the analogical judgement of the intellect or by way of the senses. 1310
  • آنچ او بیند نتان کردن مساس  ** نه از قیاس عقل و نه از راه حواس 

  • Night flees when Light comes from afar: what, then, should the darkness of Night know concerning Light?
  • شب گریزد چونک نور آید ز دور  ** پس چه داند ظلمت شب حال نور 

  • The gnat flees from the keen wind: what, then, should the gnat know of the (delicious) savour of the winds?
  • پشه بگریزد ز باد با دها  ** پس چه داند پشه ذوق بادها 

  • When the Eternal comes, the temporal is made vain: what, then, should the temporal know of Eternity?
  • چون قدیم آید حدث گردد عبث  ** پس کجا داند قدیمی را حدث 

  • When Eternity comes in contact with the temporal, it strikes it dumb; when it has naughted it, it makes it homogeneous (with itself).
  • بر حدث چون زد قدم دنگش کند  ** چونک کردش نیست هم‌رنگش کند 

  • You can find a hundred parallels (of this sort) if you wish, but I do not care (to supply them), O dervish. 1315
  • گر بخواهی تو بیایی صد نظیر  ** لیک من پروا ندارم ای فقیر 

  • This Alif-Lám-Mím and Há-Mím—these Letters become, on (real) comprehension (of their meaning), like the rod of Moses.
  • این الم و حم این حروف  ** چون عصای موسی آمد در وقوف 

  • The (other) letters resemble these Letters outwardly but are subject (to them) in respect of the (sublime) attributes of the latter.
  • حرفها ماند بدین حرف از برون  ** لیک باشد در صفات این زبون 

  • A staff that any one takes on trial—how should it be described as being like that staff (Moses' rod)?
  • هر که گیرد او عصایی ز امتحان  ** کی بود چون آن عصا وقت بیان 

  • This Breath is (like the breath) of Jesus (in its effects); it is not (like) any wind and breath that arises from joy or sorrow.
  • عیسویست این دم نه هر باد و دمی  ** که برآید از فرح یا از غمی 

  • This Alif-Lám-Mím and Há-Mím, O father, have come from the presence of the Lord of Mankind. 1320
  • این الم است و حم ای پدر  ** آمدست از حضرت مولی البشر 

  • What resemblance has any (other) alif-lám to these? Do not regard them with this (external) eye, if you have a (rational) soul.
  • هر الف لامی چه می‌ماند بدین  ** گر تو جان داری بدین چشمش مبین 

  • Although they are composed of letters, O sire, and resemble the composition of (words used by) the common folk, (yet they are not the same).
  • گر چه ترکیبش حروفست ای همام  ** می‌بماند هم به ترکیب عوام 

  • Mohammed is composed of flesh and skin; (but he is unique) although every body is homogeneous with him in its composition.
  • هست ترکیب محمد لحم و پوست  ** گرچه در ترکیب هر تن جنس اوست 

  • It hath flesh, it hath skin and bone; (yet) has this (ordinary) constitution the same (qualities as his)?
  • گوشت دارد پوست دارد استخوان  ** هیچ این ترکیب را باشد همان 

  • (No); for in that constitution (of Mohammed) there appeared miracles by which all (other) constitutions were vanquished. 1325
  • که اندر آن ترکیب آمد معجزات  ** که همه ترکیبها گشتند مات