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6
2134-2158

  • The venerable (saint) knew his secret thought by the light of the heart: yea, ’tis an excellent guide (to knowledge of the occult).
  • از ضمیر او بدانست آن جلیل  ** هم ز نور دل بلی نعم الدلیل 

  • (Then) the master of (mystical) sciences recited to him in detail all that had befallen him (the disciple) on his journey until now. 2135
  • خواند بر وی یک به یک آن ذوفنون  ** آنچ در ره رفت بر وی تا کنون 

  • Afterwards that man of sweet discourse opened his mouth (to speak) on the difficult matter of his wife's disbelief,
  • بعد از آن در مشکل انکار زن  ** بر گشاد آن خوش‌سراینده دهن 

  • Saying, “My long-suffering is not from (the motive of) sensual desire; that (suspicion) is a vain fancy of your carnal soul: do not take that standpoint.
  • کان تحمل از هوای نفس نیست  ** آن خیال نفس تست آنجا مه‌ایست 

  • Unless my patience had endured the burden of (supporting) my wife, how should the fierce lion have endured the labour of (carrying) me?
  • گرنه صبرم می‌کشیدی بار زن  ** کی کشیدی شیر نر بیگار من 

  • I am (like) Bactrian camels, (speeding) in advance (of the caravan), intoxicated and beside myself under the panniers of God.
  • اشتران بختییم اندر سبق  ** مست و بی‌خود زیر محملهای حق 

  • I am not half-raw (imperfect) in (fulfilling) the (Divine) order and command, that I should take any thought of revilement by the public. 2140
  • من نیم در امر و فرمان نیم‌خام  ** تا بیندیشم من از تشنیع عام 

  • My public and my private (object) is His command: my spirit is running on its face in search of Him.
  • عام ما و خاص ما فرمان اوست  ** جان ما بر رو دوان جویان اوست 

  • My being single or wedded is not on account of sensual desire: my spirit is like a die in the hand of God.
  • فردی ما جفتی ما نه از هواست  ** جان ما چون مهره در دست خداست 

  • I endure the disdain of that foolish (woman) and a hundred like her, neither from love of colour nor passion for scent.
  • ناز آن ابله کشیم و صد چو او  ** نه ز عشق رنگ و نه سودای بو 

  • This much, indeed, is (only) the lesson learned by my disciples; (but) unto what place (attains) the forward and backward movement of my battle!
  • این قدر خود درس شاگردان ماست  ** کر و فر ملحمه‌ی ما تا کجاست 

  • Unto what place? Unto the place where Place (itself) finds no admittance, and where nothing exists save the lightning-flash of the Moon of Allah. 2145
  • تا کجا آنجا که جا را راه نیست  ** جز سنابرق مه الله نیست 

  • (’Tis) far beyond all conceptions and imaginations, (’tis) the Light of light of light of light of light of light.”
  • از همه اوهام و تصویرات دور  ** نور نور نور نور نور نور 

  • If I have made my discourse low for your sake, (it is) in order that you may put up with an ill-natured companion,
  • بهر تو ار پست کردم گفت و گو  ** تا بسازی با رفیق زشت‌خو 

  • And smilingly and cheerfully bear the burden of distress, because patience is the key to relief from pain.
  • تا کشی خندان و خوش بار حرج  ** از پی الصبر مفتاح الفرج 

  • When you put up with the vileness of these vile folk you will attain unto the light of the (Prophetic) sunnas (ways and practices);
  • چون بسازی با خسی این خسان  ** گردی اندر نور سنتها رسان 

  • For the prophets have often suffered affliction from the vile: often have they writhed in anguish on account of such snakes. 2150
  • که انبیا رنج خسان بس دیده‌اند  ** از چنین ماران بسی پیچیده‌اند 

  • Since in eternity it was the will and decree of God, the Forgiver, to reveal and manifest Himself,
  • چون مراد و حکم یزدان غفور  ** بود در قدمت تجلی و ظهور 

  • (This involves contrariety, for) nothing can be shown without a contrary; and there was no contrary to that incomparable King.
  • بی ز ضدی ضد را نتوان نمود  ** وان شه بی‌مثل را ضدی نبود 

  • The (Divine) purpose in (saying), “Lo, I will place a viceroy in the earth.”
  • حکمت در انی جاعل فی الارض خلیفة 

  • Therefore He made a viceroy, one having a heart, to the end that he might be a mirror for His sovereignty;
  • پس خلیفه ساخت صاحب‌سینه‌ای  ** تا بود شاهیش را آیینه‌ای 

  • So He endowed him with infinite purity (spiritual light), and then set up against him a contrary (in the form) of darkness.
  • بس صفای بی‌حدودش داد او  ** وانگه از ظلمت ضدش بنهاد او 

  • He made two banners, white and black: one (was) Adam, the other (was) the Iblís (Devil) of the Way (to Him). 2155
  • دو علم بر ساخت اسپید و سیاه  ** آن یکی آدم دگر ابلیس راه 

  • Between those two mighty camps (there was) combat and strife, and there came to pass what came to pass.
  • در میان آن دو لشکرگاه زفت  ** چالش و پیکار آنچ رفت رفت 

  • Likewise in the second period Hábíl (Abel) arose, and Qábíl (Cain) became the antagonist of his pure light.
  • هم‌چنان دور دوم هابیل شد  ** ضد نور پاک او قابیل شد 

  • Even so (were) these two banners of justice and iniquity (continuing to be raised) till in the course of time the period of Nimrod arrived.
  • هم‌چنان این دو علم از عدل و جور  ** تا به نمرود آمد اندر دور دور