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2
3276-3325

  • And if this quaking earth had not needed mountains, He would not have created them sublime (as they are);
  • وین زمین مضطرب محتاج کوه ** گر نبودی نافریدی پر شکوه‏

  • And if there had not been need of the heavenly spheres also, He would not have created from non-existence the Seven Skies.
  • ور نبودی حاجت افلاک هم ** هفت گردون نافریدی از عدم‏

  • The sun and moon and these stars—how did they come plain into view except through need?
  • آفتاب و ماه و این استارگان ** جز به حاجت کی پدید آمد عیان‏

  • Need, then is the noose for (all) things that exsist: He (God) gives to Man instruments in proportion to his need.
  • پس کمند هستها حاجت بود ** قدر حاجت مرد را آلت دهد

  • Therefore quickly augment thy need, O needy one, in order that the Sea of Bounty may surge up in loving kindness. 3280
  • پس بیفزا حاجت ای محتاج زود ** تا بجوشد در کرم دریای جود

  • These beggars (are) on the (public) road, and every sufferer (among them) is displaying his need to the people—
  • این گدایان بر ره و هر مبتلا ** حاجت خود می‏نماید خلق را

  • Blindness and palsy and sickness and pain—that men's pity may be aroused by this need.
  • کوری و شلی و بیماری و درد ** تا از این حاجت بجنبد رحم مرد

  • Does he (any one) ever say, “Give bread, O people, for I have riches and granaries and trays (of viands)?”
  • هیچ گوید نان دهید ای مردمان ** که مرا مال است و انبار است و خوان‏

  • God has not put eyes in the mole, because it does not need eyes for (getting) food.
  • چشم ننهاده‏ست حق در کور موش ** ز انکه حاجت نیست چشمش بهر نوش‏

  • It is able to live without eyes and sight: in the dank earth it is independent of eyes. 3285
  • می‏تواند زیست بی‏چشم و بصر ** فارغ است از چشم او در خاک تر

  • It never comes out from the earth but for theft, to the end that the Creator may purge it of that thievishness.
  • جز به دزدی او برون ناید ز خاک ** تا کند خالق از آن دزدیش پاک‏

  • After that (purification), it will get wings and become a bird, like the angels, it will go towards heaven.
  • بعد از آن پر یابد و مرغی شود ** چون ملایک جانب گردون رود

  • Every moment, in the rose-garden of thanksgiving to God, it will produce a hundred (sweet) notes, like the nightingale,
  • هر زمان در گلشن شکر خدا ** او بر آرد همچو بلبل صد نوا

  • Singing, “O Thou that deliverest me from evil qualities! O Thou that makest a hell Paradise!
  • کای رهاننده مرا از وصف زشت ** ای کننده دوزخی را تو بهشت‏

  • Thou puttest light in a piece of fat; Thou, O Self-sufficing One, givest (the sense of) hearing to a bone.” 3290
  • در یکی پیهی نهی تو روشنی ** استخوانی را دهی سمع ای غنی‏

  • What connexion have those concepts (e.g. sight and hearing) with the body? What connexion has the apprehension of things with (their) names?
  • چه تعلق آن معانی را به جسم ** چه تعلق فهم اشیا را به اسم‏

  • The word is like the nest, and the meaning is the bird: the body is the riverbed, and the spirit is the rolling water.
  • لفظ چون وکرست و معنی طایر است ** جسم جوی و روح آب سایر است‏

  • It is moving, and you say it is standing: it is running, and you say it is keeping still.
  • او روان است و تو گویی واقف است ** او دوان است و تو گویی عاکف است‏

  • If you see not the movement of the water through the fissures (channels) of earth—(yet it is moving): what are the sticks and straws (ever appearing) anew on it?
  • گر نبینی سیر آب از خاکها ** چیست بر وی نو به نو خاشاکها

  • Your sticks and straws are the forms (ideas) of thought: (these) virgin forms are always coming on anew. 3295
  • هست خاشاک تو صورتهای فکر ** نو به نو در می‏رسد اشکال بکر

  • The surface of the water and stream of thought, as it rolls, is not without sticks and straws, (some) pleasing and (some) unsightly.
  • روی آب جوی فکر اندر روش ** نیست بی‏خاشاک محبوب و وحش‏

  • The husks on the surface of this rolling water have sped along from the fruits of the Invisible Garden.
  • قشرها بر روی این آب روان ** از ثمار باغ غیبی شد دوان‏

  • Seek the kernels of the husks (not on the water, but) in the Garden, because the water comes from the Garden into the river-bed.
  • قشرها را مغز اندر باغ جو ** ز انکه آب از باغ می‏آید به جو

  • If you see not the flow of the Water of Life, look at the stream and at this movement of the weeds (in it).
  • گر نبینی رفتن آب حیات ** بنگر اندر جوی و این سیر نبات‏

  • When the water begins to pass by in fuller volume, the husks, (which are) the ideas, pass along it more quickly. 3300
  • آب چون انبه‏تر آید در گذر ** زو کند قشر صور زوتر گذر

  • When this stream has become extremely rapid in its flow, no care lingers in the minds of the gnostics.
  • چون به غایت تیز شد این جو روان ** غم نپاید در ضمیر عارفان‏

  • Since it is (then) exceedingly full and swift, on that account there is no room in it for anything but the water.
  • چون به غایت ممتلی بود و شتاب ** پس نگنجید اندر او الا که آب‏

  • How a stranger reviled the Shaykh and how the Shaykh's disciple answered him.
  • طعنه زدن بیگانه ای در شیخ و جواب گفتن مرید شیخ او را

  • A certain man brought charges against a Shaykh, saying, “He is wicked and not on the path of righteousness;
  • آن یکی یک شیخ را تهمت نهاد ** کاو بد است و نیست بر راه رشاد

  • He is a wine-drinker and a hypocrite and a scoundrel: how should he be one to succour his disciples?”
  • شارب خمر است و سالوس و خبیث ** مر مریدان را کجا باشد مغیث‏

  • One (of the disciples) said to him, “Observe respect: ’tis no light matter to think so ill of the great. 3305
  • آن یکی گفتش ادب را هوش دار ** خرد نبود این چنین ظن بر کبار

  • Far is it from him and far from those (saintly) qualities of his that his clear (spirit) should be darkened by a flood (of sin).
  • دور از او و دور از آن اوصاف او ** که ز سیلی تیره گردد صاف او

  • Do not put such slander on the people of God! This is (mere) fancy on your part. Turn over (a new) leaf.
  • این چنین بهتان منه بر اهل حق ** این خیال تست بر گردان ورق‏

  • This (which you say) is not (true); and (even) if it should be, O land-fowl, what harm (comes) to the Red Sea from a carcase?
  • این نباشد ور بود ای مرغ خاک ** بحر قلزم را ز مرداری چه باک‏

  • He (the Shaykh) is not less than the (statutory) two jugfuls or the small tank, so that a single drop (of impurity) should be able to disqualify him (for religious purposes).
  • نیست دون القلتین و حوض خرد ** کی تواند قطره‏ایش از کار برد

  • The fire is no damage to Abraham, (but) let any one who is a Nimrod beware of it!” 3310
  • آتش ابراهیم را نبود زیان ** هر که نمرودی است گو می‏ترس از آن‏

  • The fleshly soul is Nimrod, and the intellect and spirit are the Friend of God (Abraham): the spirit is concerned with reality itself, and the fleshly soul with the proofs.
  • نفس نمرود است و عقل و جان خلیل ** روح در عین است و نفس اندر دلیل‏

  • These indications of the way are for the traveller who at every moment becomes lost in the desert.
  • این دلیل راه رهرو را بود ** کاو به هر دم در بیابان گم شود

  • For them that have attained (to union with God) there is nothing (necessary) except the eye (of the spirit) and the lamp (of intuitive faith): they have no concern with indications (to guide them) or with a road (to travel by).
  • واصلان را نیست جز چشم و چراغ ** از دلیل و راهشان باشد فراغ‏

  • If the man that is united (with God) has mentioned some indication, he has mentioned (it) in order that the dialecticians may understand (his meaning).
  • گر دلیلی گفت آن مرد وصال ** گفت بهر فهم اصحاب جدال‏

  • For a new-born child the father makes babbling sounds, though his intellect may make a survey of the (whole) world. 3315
  • بهر طفل نو پدر تی‏تی کند ** گر چه عقلش هندسه‏ی گیتی کند

  • The dignity of the master's learning is not diminished if he say that (the letter) alif has nothing (has no diacritical mark).
  • کم نگردد فضل استاد از علو ** گر الف چیزی ندارد گوید او

  • For the sake of teaching that tongue-tied (child), one must go outside of one's own language (customary manner of speech).
  • از پی تعلیم آن بسته دهن ** از زبان خود برون باید شدن‏

  • You must come into (adopt) his language, in order that he may learn knowledge and science from you.
  • در زبان او بباید آمدن ** تا بیاموزد ز تو او علم و فن‏

  • All the people, then, are as his (the spiritual Teacher's) children: this (fact) is necessary for the Pír (to bear in mind) when he gives (them) instruction.
  • پس همه خلقان چو طفلان وی‏اند ** لازم است این پیر را در وقت پند

  • Infidelity hath a fixed limit and range—know (this for sure); (but) the Shaykh and the light of the Shaykh have no bound. 3320
  • کفر را حد است و اندازه بدان ** شیخ و نور شیخ را نبود کران‏

  • Before the infinite all that is finite is naught: everything except the Face of God is passing away.
  • پیش بی‏حد هر چه محدود است لاست ** کل شی‏ء غیر وجه الله فناست‏

  • Infidelity and faith do not exist in the place where he (the Shaykh) is, because he is the kernel, while these twain are (only) colour and husk.
  • کفر و ایمان نیست آن جایی که اوست ** انکه او مغز است و این دو رنگ و پوست‏

  • These fleeting things have become a veil over that Face, like a lantern concealed beneath a bowl.
  • این فناها پرده‏ی آن وجه گشت ** چون چراغ خفیه اندر زیر طشت‏

  • So then, this bodily head is a screen to that (spiritual) head (source of mystic consciousness): before that head this bodily head is an infidel.
  • پس سر این تن حجاب آن سر است ** پیش آن سر این سر تن کافر است‏

  • Who is the infidel? One forgetful of the faith of the Shaykh. Who is the dead? One ignorant of the (spiritual) life of the Shaykh. 3325
  • کیست کافر غافل از ایمان شیخ ** چیست مرده بی‏خبر از جان شیخ‏