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2
3309-3358

  • 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

  • (Spiritual) life is naught but knowledge in (the time of) trial: the more knowledge one has, the more (spiritual) life one has.
  • جان نباشد جز خبر در آزمون ** هر که را افزون خبر جانش فزون‏

  • Our spirit is more than the spirit of animals. Wherefore? In respect that it has more knowledge.
  • جان ما از جان حیوان بیشتر ** از چه ز آن رو که فزون دارد خبر

  • Hence the spirit of the angels is more than our spirit, for it is exempt from (transcends) the common sense;
  • پس فزون از جان ما جان ملک ** کاو منزه شد ز حس مشترک‏

  • And the spirit of mystical adepts is more than (that of) the angels. Cease from bewilderment (on this subject)!
  • و ز ملک جان خداوندان دل ** باشد افزون تو تحیر را بهل‏

  • For that reason Adam is their object of worship: his spirit (spiritual life) is greater than their being. 3330
  • ز آن سبب آدم بود مسجودشان ** جان او افزون‏تر است از بودشان‏

  • Else, (why were they commanded to worship him?): it would not be at all a suitable thing to command the superior to worship an inferior.
  • ور نه بهتر را سجود دون‏تری ** امر کردن هیچ نبود در خوری‏

  • How can the justice and kindness of the Maker approve that a rose should fall down in worship before a thorn?
  • کی پسندد عدل و لطف کردگار ** که گلی سجده کند در پیش خار

  • Since the spirit (of the perfect saint) has become superior and has passed beyond the utmost limit (reached by men and angels), the soul of all things has become obedient to it—
  • جان چو افزون شد گذشت از انتها ** شد مطیعش جان جمله‏ی چیزها

  • Birds and fishes and Jinn and men—because it exceeds (them), and they are deficient (in comparison with it).
  • مرغ و ماهی و پری و آدمی ** ز انکه او بیش است و ایشان در کمی‏

  • The fish make needles for his (the saint's) mantle: (they follow him as) threads follow needles. 3335
  • ماهیان سوزنگر دلقش شوند ** سوزنان را رشته‏ها تابع بوند

  • The rest of the story of Ibráhím son of Adham—may God sanctify his spirit!—on the sea-shore.
  • بقیه‏ی قصه‏ی ابراهیم ادهم بر لب آن دریا

  • When that Amír saw the Shaykh’s command take effect in the coming of the fish, he fell into an ecstasy.
  • چون نفاذ امر شیخ آن میر دید ** ز آمد ماهی شدش و جدی پدید

  • He said, “Ah, the fish know the Pírs. Fie on a person who is an outcast of the (holy) Court!
  • گفت اه ماهی ز پیران آگه است ** شه تنی را کاو لعین درگه است‏

  • The fish have knowledge of the Pír, and we afar (from him)! We (are) damned to lack this fortune, and they blest (with enjoyment of it)!”
  • ماهیان از پیر آگه ما بعید ** ما شقی زین دولت و ایشان سعید

  • He bowed low, and departed weeping and desolate: he became mad for love of the opening of the door (to union with God).
  • سجده کرد و رفت گریان و خراب ** گشت دیوانه ز عشق فتح باب‏

  • Then, O you with unwashed face, what are you about? Whom are you combating and envying? 3340
  • پس تو ای ناشسته رو در چیستی ** در نزاع و در حسد با کیستی‏

  • You are playing with a lion’s tail: you are making a foray against the angels.
  • با دم شیری تو بازی می‏کنی ** بر ملایک ترک تازی می‏کنی‏

  • Why are you speaking evil of pure good? Beware, deem not that lowness (vilifying the saints) to be eminence!
  • بد چه می‏گویی تو خیر محض را ** هین ترفع کم شمر آن خفض را

  • What is evil? The needy, despicable copper. Who is the Shaykh? The infinite elixir.
  • بد چه باشد مس محتاج مهان ** شیخ که بود کیمیای بی‏کران‏

  • If the copper was incapable (of being transmuted) by the elixir, (yet) the elixir was never turned into copper by the copper.
  • مس اگر از کیمیا قابل نبد ** کیمیا از مس هرگز مس نشد

  • What is evil? A rebel that works like fire. Who is the Shaykh? The very Seal of Eternity. 3345
  • بد چه باشد سرکشی آتش عمل ** شیخ که بود عین دریای ازل‏

  • Fire is always terrified by water. When was water ever afraid of being set aflame?
  • دایم آتش را بترسانند از آب ** آب کی ترسید هرگز ز التهاب‏

  • You are observing defects on the face of the moon: you are picking thorns in a Paradise.
  • در رخ مه عیب بینی می‏کنی ** در بهشتی خارچینی می‏کنی‏

  • Picker of thorns, if you go into Paradise, you will find there no thorn but yourself.
  • گر بهشت اندر روی تو خار جو ** هیچ خار آن جا نیابی غیر تو

  • You are covering a sun with a sod: you are seeking flaws in a perfect full-moon.
  • می‏بپوشی آفتابی در گلی ** رخنه می‏جویی ز بدر کاملی‏

  • A sun which shines throughout the world––how shall it be hidden for the sake of a bat? 3350
  • آفتابی که بتابد در جهان ** بهر خفاشی کجا گردد نهان‏

  • Sins are made sinful by the disapproval of Pírs; mysteries are made mysterious by their jealousy.
  • عیبها از رد پیران عیب شد ** غیبها از رشک ایشان غیب شد

  • If you are far (aloof in spirit from the saints), at any rate be joined (with them) through (paying) respect (to them): be alert and active in (showing) penitence,
  • باری از دوری ز خدمت یار باش ** در ندامت چابک و بر کار باش‏

  • (In the hope) that a breeze may be coming to you from that way (quarter). Why do you shut off the water of mercy by (your) enviousness?
  • تا از آن راهت نسیمی می‏رسد ** آب رحمت را چه بندی از حسد

  • Though you are far aloof, at (that) distance wag your tail (ingratiate yourself with them): wherever ye be, turn your faces (thither).
  • گر چه دوری دور می‏جنبان تو دم ** حیث ما کنتم فولوا وجهکم‏

  • When an ass falls in mire through (going at) a rapid pace, he moves incessantly for the purpose of rising. 3355
  • چون خری در گل فتد از گام تیز ** دم‏به‏دم جنبد برای عزم خیز

  • He does not make the place smooth (and comfortable) to stay in: he knows that it is not the place where he should live.
  • جای را هموار نکند بهر باش ** داند او که نیست آن جای معاش‏

  • Your sense has been less than the sense of the ass, for your heart has not recoiled from these clods of mud.
  • حس تو از حس خر کمتر بده ست ** که دل تو زین وحلها بر نجست‏

  • You interpret (some canonical text) as an indulgence (authorising you to stay) in the mud, since you are not willing to tear your heart from it.
  • در وحل تاویل رخصت می‏کنی ** چون نمی‏خواهی کز آن دل بر کنی‏