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5
2699-2723

  • His inward experiences were higher than the Footstool and the Throne (of God); his (external) business was (to cry), “Something for God's sake, something for God's sake!”
  • برتر از کرسی و عرش اسرار او  ** شیء لله شیء لله کار او 

  • The prophets, every one, ply this same trade: the people (to whom they are sent) are (really) destitute, (yet) they (the prophets) practise beggary, 2700
  • انبیا هر یک همین فن می‌زنند  ** خلق مفلس کدیه ایشان می‌کنند 

  • Crying, “Lend to God, lend to God,” and persevering contrariously in (the exhortation) “Help God!”
  • اقرضوا الله اقرضوا الله می‌زنند  ** بازگون بر انصروا الله می‌تنند 

  • This Shaykh is going as a suppliant from door to door, (while) in Heaven a hundred doors are opened for the Shaykh,
  • در به در این شیخ می‌آرد نیاز  ** بر فلک صد در برای شیخ باز 

  • Because the beggary that he practised (so) diligently was for the sake of God, not for the sake of his gullet;
  • که آن گدایی که آن به جد می‌کرد او  ** بهر یزدان بود نه از بهر گلو 

  • And even if he had done it for the sake of his gullet, that gullet hath (is endowed with) exorbitance by the Light of God.
  • ور بکردی نیز از بهر گلو  ** آن گلو از نور حق دارد غلو 

  • As regards him, the eating of bread and honey and the drinking of milk is better than the forty days' seclusion and the three days' fast of a hundred dervishes. 2705
  • در حق او خورد نان و شهد و شیر  ** به ز چله وز سه روزه‌ی صد فقیر 

  • He eats Light, do not say he eats bread: he sows anemones (though) in appearance he feeds (on them).
  • نور می‌نوشد مگو نان می‌خورد  ** لاله می‌کارد به صورت می‌چرد 

  • Like the flame that consumes the oil (wax) in a candle, from his eating and drinking there is an increase of light for the company.
  • چون شراری کو خورد روغن ز شمع  ** نور افزاید ز خوردش بهر جمع 

  • God hath said, “Be not immoderate,” in reference to the eating of bread; He hath not said, “Be satisfied,” in reference to the eating of Light.
  • نان‌خوری را گفت حق لاتسرفوا  ** نور خوردن را نگفتست اکتفوا 

  • The former was the gullet subject to probation, while this (saintly) gullet was free from immoderation and secure from exorbitance.
  • آن گلوی ابتلا بد وین گلو  ** فارغ از اسراف و آمن از غلو 

  • (In the case of the Shaykh) ’twas (by) the (Divine) command and order, not (from) greed and cupidity: a spirit like that is not a follower of greed. 2710
  • امر و فرمان بود نه حرص و طمع  ** آن چنان جان حرص را نبود تبع 

  • If the elixir say to the copper, “Give thyself up to me,” cupidity does not prevail (over it).
  • گر بگوید کیمیا مس را بده  ** تو به من خود را طمع نبود فره 

  • God had offered to the Shaykh (all) the treasures of the earth down to the seventh tier;
  • گنجهای خاک تا هفتم طبق  ** عرضه کرده بود پیش شیخ حق 

  • (But) the Shaykh said, “O Creator, I am a lover: if I seek aught but Thee, I am impious.
  • شیخ گفتا خالقا من عاشقم  ** گر بجویم غیر تو من فاسقم 

  • If I should bring into view the Eight Paradises, or if I should serve Thee from fear of Hell,
  • هشت جنت گر در آرم در نظر  ** ور کنم خدمت من از خوف سقر 

  • (Then) I am (only) a believer seeking salvation, for both these (motives) are concerned with the body.” 2715
  • مومنی باشم سلامت‌جوی من  ** زانک این هر دو بود حظ بدن 

  • A hundred bodies are not worth a bean in the eyes of the lover who has received nutriment from God's love;
  • عاشقی کز عشق یزدان خورد قوت  ** صد بدن پیشش نیرزد تره‌توت 

  • And this body which the Shaykh of insight possesses has become something different: do not call it a body.
  • وین بدن که دارد آن شیخ فطن  ** چیز دگر گشت کم خوانش بدن 

  • (To be) in love with God's love and then (desire) a wage! (To be) a trusted Gabriel and then a thief!
  • عاشق عشق خدا وانگاه مزد  ** جبرئیل متمن وانگاه دزد 

  • In the eyes of that wretched lover of Laylá the kingdom of the world was (worthless as) a vegetable.
  • عاشق آن لیلی کور و کبود  ** ملک عالم پیش او یک تره بود 

  • Earth and gold were alike in his eyes. What of gold? (Even) his life had no value (for him). 2720
  • پیش او یکسان شده بد خاک و زر  ** زر چه باشد که نبد جان را خطر 

  • Lions and wolves and wild beasts were acquainted with him and gathered round him like kinsfolk,
  • شیر و گرگ و دد ازو واقف شده  ** هم‌چو خویشان گرد او گرد آمده 

  • (Knowing) that this man had become entirely purged of animality and filled with love, and that his flesh and fat were poisonous (to them).
  • کین شدست از خوی حیوان پاک پاک  ** پر ز عشق و لحم و شحمش زهرناک 

  • The sweets scattered by Reason are poison to the wild beast, because the good of (that which is) good is antagonistic to (that which is) evil.
  • زهر دد باشد شکرریز خرد  ** زانک نیک نیک باشد ضد بد