Hark, do not bar the road of patience and deliberation: be patient, reflect for a few days.
هین ره صبر و تانی در مبند ** صبر کن اندیشه می‌کن روز چند
In (the course of) deliberation thou wilt hit upon a certainty, (and then) thou wilt chastise me with a sure conviction (of knowing the truth).”
در تانی بر یقینی بر زنی ** گوش‌مال من بایقانی کنی
Why, indeed, (be one who) walks falling (on his face) in wayfaring, when it behoves him to walk in an upright posture?2610
در روش یمشی مکبا خود چرا ** چون همی‌شاید شدن در استوا
Take counsel with the company of the righteous: note the (Divine) command (given) to the Prophet, “Consult them.”
مشورت کن با گروه صالحان ** بر پیمبر امر شاورهم بدان
(The words) their affair is (a matter for) consultation are to this (the same) purpose, for owing to consultation mistakes and errors occur less (frequently).
امرهم شوری برای این بود ** کز تشاور سهو و کژ کمتر رود
These (human) intellects are luminous like lamps: twenty lamps are brighter than one.
این خردها چون مصابیح انورست ** بیست مصباح از یک روشن‌ترست
There may happen to be amongst them a lamp that has become aflame with the light of Heaven,
بوک مصباحی فتد اندر میان ** مشتعل گشته ز نور آسمان
(For) the jealousy of God has produced a veil (of concealment) and has mingled the low and the lofty together.2615
غیرت حق پرده‌ای انگیختست ** سفلی و علوی به هم آمیختست
He hath said, “Travel”: always be seeking in the world and trying your fortune and (destined) lot.
گفت سیروا می‌طلب اندر جهان ** بخت و روزی را همی‌کن امتحان
In (all) assembly-places always be seeking amidst the intellects such an intellect as is (found) in the Prophet,
در مجالس می‌طلب اندر عقول ** آن چنان عقلی که بود اندر رسول
For the only heritage from the Prophet is that (intellect) which perceives the unseen things before and behind (future and past).
زانک میراث از رسول آنست و بس ** که ببیند غیبها از پیش و پس
Amidst the (inward) eyes, too, always be seeking that (inward) eye which this epitome has not the power to describe.
در بصرها می‌طلب هم آن بصر ** که نتابد شرح آن این مختصر
Hence the majestic (Prophet) has forbidden monkery and going to live as a hermit in the mountains,2620
بهر این کردست منع آن با شکوه ** از ترهب وز شدن خلوت به کوه
In order that this kind of meeting (with saints) should not be lost; for to be looked on by them is fortune and an elixir of immortality.
تا نگردد فوت این نوع التقا ** کان نظر بختست و اکسیر بقا
Amongst the righteous there is one (who is) the most righteous: on his diploma (is inscribed) by the Sultan's hand a sahh,
در میان صالحان یک اصلحیست ** بر سر توقیعش از سلطان صحیست
(Indicating) that the prayer (uttered by him) is (inseparably) linked with acceptance, (and that) the greatest of men and Jinn are not his peers.
کان دعا شد با اجابت مقترن ** کفو او نبود کبار انس و جن
(When) those who are sweet or sour (engage) in contention with him, in God's sight their argument is null,
در مری‌اش آنک حلو و حامض است ** حجت ایشان بر حق داحض است
For (God says), “As We have exalted him by (grace of) Ourselves, We have done away with (every) plea and argument (against him).”2625
که چو ما او را به خود افراشتیم ** عذر و حجت از میان بر داشتیم
Since the Hand of God has made the Qibla manifest, henceforth deem searching to be disallowed.
قبله را چون کرد دست حق عیان ** پس تحری بعد ازین مردود دان
Hark, avert your face and head from searching, now that the Destination and Dwelling-place has come into view.
هین بگردان از تحری رو و سر ** که پدید آمد معاد و مستقر
If you forget this Qibla for one moment, you will become in thrall to every worthless qibla (object of desire).
یک زمان زین قبله گر ذاهل شوی ** سخره‌ی هر قبله‌ی باطل شوی
When you show ingratitude to him that gives you discernment, the thought that recognises the Qibla will dart away from you.
چون شوی تمییزده را ناسپاس ** بجهد از تو خطرت قبله‌شناس
If you desire benefit and (spiritual) wheat from this Barn, do not part, even for half an hour, from those who sympathise,2630
گر ازین انبار خواهی بر و بر ** نیم‌ساعت هم ز همدردان مبر
For at the moment when you part from this helper you will be afflicted with an evil comrade
که در آن دم که ببری زین معین ** مبتلی گردی تو با بس القرین
Story of the attachment between the mouse and the frog: how they tied their legs together with a long string, and how a raven carried off the mouse, and how the frog was suspended (in the air) and lamented and repented of having attached himself to an animal of a different species instead of sorting with one of his own kind.
حکایت تعلق موش با چغز و بستن پای هر دو به رشته‌ای دراز و بر کشیدن زاغ موش را و معلق شدن چغز و نالیدن و پشیمانی او از تعلق با غیر جنس و با جنس خود ناساختن
As it happened, a mouse and a faithful frog had become friends on the bank of a river.
از قضا موشی و چغزی با وفا ** بر لب جو گشته بودند آشنا