How excellent are the spirits of brethren trustworthy, self-surrendering, believing, obeying!
حبذا ارواح اخوان ثقات ** مسلمات مومنات قانتات
Every one (else) has turned his face in some direction, but those holy ones have turned towards that which transcends direction.350
هر کسی رویی به سویی برده‌اند ** وان عزیزان رو به بی‌سو کرده‌اند
Every (other) pigeon flies on some course, but this pigeon (flies) in a region where no region is.
هر کبوتر می‌پرد در مذهبی ** وین کبوتر جانب بی‌جانبی
We are neither birds of the air nor domestic (fowls): our grain is the grain of grainlessness.
ما نه مرغان هوا نه خانگی ** دانه‌ی ما دانه‌ی بی‌دانگی
Our daily bread is so ample because our stitching the coat (of bodily existence) has become the tearing (of it to pieces).
زان فراخ آمد چنین روزی ما ** که دریدن شد قبادوزی ما
The reason why the name farají was first given to the garment known by that name.
سبب آنک فرجی را نام فرجی نهادند از اول
A certain Súfí tore his jubba in distress: after (its) tearing, relief (faraj) came to him.
صوفیی بدرید جبه در حرج ** پیشش آمد بعد به دریدن فرج
He bestowed the name farají on that torn (garment): from that man (who was) a confidant (of God) this title became well known.355
کرد نام آن دریده فرجی ** این لقب شد فاش زان مرد نجی
This title became well known; but (only) the (Súfí) Shaykh apprehended the pure (essence) thereof: in the nature of the (common) people the (mere) letter, (which is) the dregs, remained.
این لقب شد فاش و صافش شیخ برد ** ماند اندر طبع خلقان حرف درد
Similarly, (with) every name, he (the Shaykh) has kept the pure (essence) and left the (mere) name behind, like dregs.
هم‌چنین هر نام صافی داشتست ** اسم را چون دردیی بگذاشتست
Whosoever is a clay-eater (corporealist) took the dregs, (but) the Súfí went impatiently towards the pure (essence).
هر که گل خوارست دردی را گرفت ** رفت صوفی سوی صافی ناشکفت
He said (to himself), “Of necessity the dregs have a pure (essence): by means of this indication the heart advances to purity.”
گفت لابد درد را صافی بود ** زین دلالت دل به صفوت می‌رود
The dregs are difficulty and their pure (essence) is their ease: the pure (essence) is like the ripe date, and the dregs (are like) the date in its immature stage.360
درد عسر افتاد و صافش یسر او ** صاف چون خرما و دردی بسر او
Ease is accompanied by difficulty; come, do not despair: through this death thou hast the way into Life.
یسر با عسرست هین آیس مباش ** راه داری زین ممات اندر معاش
(If) thou desirest (spiritual) peace, rend thy jubba, O son, that immediately thou mayst emerge pure.
روح خواهی جبه بشکاف ای پسر ** تا از آن صفوت برآری زود سر
The (true) Súfí is he who has become a seeker of purity: (it is) not from (wearing) the garment of wool and patching (it) and (committing) sodomy.
هست صوفی آنک شد صفوت‌طلب ** نه از لباس صوف و خیاطی و دب
With these base scoundrels Súfism has become patching and sodomy, and that is all.
صوفیی گشته به پیش این لام ** الخیاطه واللواطه والسلام
To wear colours (coloured garments) with the fancy of (attaining to) that purity and good name is good (commendable), but365
بر خیال آن صفا و نام نیک ** رنگ پوشیدن نکو باشد ولیک
(Only) if, with the fancy thereof, you go on (till you attain) to its (essential) principle; not like those who worship (worldly) fancies manifold.
بر خیالش گر روی تا اصل او ** نی چو عباد خیال تو به تو
Your fancy is the baton of (Divine) jealousy (which prevents you from prowling) round about the curtained pavilion of (Divine) Beauty;
دور باش غیرتت آمد خیال ** گرد بر گرد سراپرده‌ی جمال
It (fancy) bars every seeker, saying, “There is no way (admission)”: every fancy confronts him (the seeker) and says “Stop!”—
بسته هر جوینده را که راه نیست ** هر خیالش پیش می‌آید بیست
Except, indeed, that person of sharp hearing and keen intelligence who possesses enthusiasm (derived) from the host of His (God's) helps (to victory).
جز مگر آن تیزکوش تیزهوش ** کش بود از جیش نصرتهاش جوش
He does not recoil from the fancies (which bar the way) nor is he checked: he shows the King's arrow (token); then way is made (for him to enter).370
نجهد از تخییلها نی شه شود ** تیر شه بنماید آنگه ره شود
(O God), bestow forethought on this bewildered heart, and bestow the arrow (of resolution) on these bows bent double.
این دل سرگشته را تدبیر بخش ** وین کمانهای دوتو را تیر بخش
From that hidden goblet (of Thine) Thou hast poured out of the cup of the noble (prophets and saints) a draught over the dusty earth.
جرعه‌ای بر ریختی زان خفیه جام ** بر زمین خاک من کاس الکرام
From the draught thereof there is a trace on the locks and cheeks (of the fair): hence kings lick the earth (of which the bodies of the fair are made).
هست بر زلف و رخ از جرعه‌ش نشان ** خاک را شاهان همی‌لیسند از آن