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
(You say), “This is allowable for me: I am under compulsion. God in His kindness will not chastise a helpless one (like me).”
کاین روا باشد مرا من مضطرم ** حق نگیرد عاجزی را از کرم
Indeed He has (already) chastised you, (but) like the blind hyena from self-deception you do not see the chastisement.3360
خود گرفته ستت تو چون کفتار کور ** این گرفتن را نبینی از غرور
They (the hunters) are saying, "The hyena is not in this place; look for him outside, for he is not in the cave."
میگوند این جایگه کفتار نیست ** از برون جویید کاندر غار نیست
If the enemy had known of me, how should he have exclaimed, "Where is that hyena'?"
این همیگویند و بندش مینهند ** او همیگوید ز من بیآگهند
گر ز من آگاه بودی این عدو ** کی ندا کردی که آن کفتار کو
The statement of a certain individual that God most High would not punish him for sin, and Shu‘ayb’s answer to him.
دعویکردن آن شخص که خدای تعالی مرا نمیگیرد به گناه و جواب گفتن شعیب علیه السلام مر او را
In the time of Shu‘ayb a certain man was saying, “God hath seen many a fault from me.
آن یکی میگفت در عهد شعیب ** که خدا از من بسی دیده ست عیب
How many sins and trespasses hath He seen me commit! And (still), God in His kindness does not punish me.”3365
چند دید از من گناه و جرمها ** و ز کرم یزدان نمیگیرد مرا
In answer to him God most High by the mysterious way spoke clearly into the ear of Shu‘ayb,
حق تعالی گفت در گوش شعیب ** در جواب او فصیح از راه غیب
Saying, “(Tell him), Thou hast said, ‘How many sins have I committed! And (still) God in His kindness hath not punished me for my trespasses.’
که بگفتی چند کردم من گناه ** و ز کرم نگرفت در جرمم اله
Thou art saying the opposite and reverse (of the truth), O fool, O thou that hast abandoned the road and taken to the wilderness!
عکس میگویی و مقلوب ای سفیه ** ای رها کرده ره و بگرفته تیه