Then too God reveals to my eye all the lowness and loftiness of the way,
پس همه پستی و بالایی راه ** دیده‌ام را وا نماید هم اله
(So that) I take every step with (clear) sight and am delivered from stumbling and falling,
هر قدم من از سر بینش نهم ** از عثار و اوفتادن وا رهم
(Whereas) thou dost not see two or three steps in front of thee: thou seest the bait, but thou dost not see the pain of the snare.
تو ببینی پیش خود یک دو سه گام ** دانه بینی و نبینی رنج دام
Are the blind and the seeing equal before you (according to your opinion) in their abiding and their alighting and their journeying?”1755
یستوی الاعمی لدیکم والبصیر ** فی المقام و النزول والمسیر
When God gives a spirit to the embryo in the womb, He implants in its (the spirit's) temperament (the desire of) drawing particles together.
چون جنین را در شکم حق جان دهد ** جذب اجزا در مزاج او نهد
By means of food it draws the particles together and weaves the warp and woof of its body:
از خورش او جذب اجزا می‌کند ** تار و پود جسم خود را می‌تند
Till (the age of) forty years, God will have made it desirous of drawing particles together in (the process of) growth.
تا چهل سالش بجذب جزوها ** حق حریصش کرده باشد در نما
The incomparable King taught the spirit to draw particles together: how should He (himself) not know how to draw particles together?
جذب اجزا روح را تعلیم کرد ** چون نداند جذب اجزا شاه فرد
The assembler of (all) these motes was the (Divine) Sun: He knows how to seize thy (bodily) particles (and draw them together again) without nutrition.1760
جامع این ذره‌ها خورشید بود ** بی غذا اجزات را داند ربود
At the moment when thou emergest from sleep, He quickly recalls the departed consciousness and sensation.
آن زمانی که در آیی تو ز خواب ** هوش و حس رفته را خواند شتاب
To the end that thou mayst know that those (faculties) have not become absent from Him, they come back (to thee) when He commands them to return.
تا بدانی کان ازو غایب نشد ** باز آید چون بفرماید که عد
How by permission of God the particles of the ass of ‘Uzayr were assembled after putrefaction and recompounded before the eyes of ‘Uzayr.
اجتماع اجزای خر عزیر علیه السلام بعد از پوسیدن باذن الله و درهم مرکب شدن پیش چشم عزیر علیه السلام
“Hey, ‘Uzayr, look upon thine ass which hath rotted and crumbled beside thee.
هین عزیرا در نگر اندر خرت ** که بپوسیدست و ریزیده برت
We will collect its parts in thy presence—its head and tail and ears and legs.”
پیش تو گرد آوریم اجزاش را ** آن سر و دم و دو گوش و پاش را
There is no (visible) hand, and (yet) He is putting the parts together and giving a unitedness to the (scattered) pieces.1765
دست نه و جزو برهم می‌نهد ** پاره‌ها را اجتماعی می‌دهد
Consider the art of a Tailor who sews old rags (together) without a needle:
در نگر در صنعت پاره‌زنی ** کو همی‌دوزد کهن بی سوزنی
No thread or needle at the time of sewing; He sews in such wise that no seam is visible.
ریسمان و سوزنی نه وقت خرز ** آنچنان دوزد که پیدا نیست درز
“Open thine eyes and behold the resurrection plainly, that there may not remain in thee doubt concerning the Day of Judgement,
چشم بگشا حشر را پیدا ببین ** تا نماند شبهه‌ات در یوم دین
And that thou mayst behold My unitive power entire, so that at the time of death thou wilt not tremble with anxiety,
تا ببینی جامعی‌ام را تمام ** تا نلرزی وقت مردن ز اهتمام
Even as at the time of sleep thou art secure from (hast no fear of) the passing of all the bodily senses:1770
همچنانک وقت خفتن آمنی ** از فوات جمله حسهای تنی
At the time of sleep thou dost not tremble for thy senses, though they become scattered and ruined.”
بر حواس خود نلرزی وقت خواب ** گرچه می‌گردد پریشان و خراب
How a certain Shaykh showed no grief at the death of his sons.
جزع ناکردن شیخی بر مرگ فرزندان خود
Formerly there was a Shaykh, a (spiritual) Director, a heavenly Candle on the face of the earth,
بود شیخی رهنمایی پیش ازین ** آسمانی شمع بر روی زمین
One like a prophet amongst religious communities, an opener of the door of the garden of Paradise.
چون پیمبر درمیان امتان ** در گشای روضه‌ی دار الجنان
The Prophet said that a Shaykh who has gone forward (to perfection) is like a prophet amidst his people.
گفت پیغامبر که شیخ رفته پیش ** چون نبی باشد میان قوم خویش
One morning his family said to him, “Tell us, O man of good disposition, how art thou (so) hard-hearted?1775
یک صباحی گفتش اهل بیت او ** سخت‌دل چونی بگو ای نیک‌خو
We with backs (bent) double are mourning for the death and loss of thy sons;
ماز مرگ و هجر فرزندان تو ** نوحه می‌داریم با پشت دوتو
Why art not thou weeping and lamenting? Or hast thou no pity in thy heart, O sire?
تو نمی‌گریی نمی‌زاری چرا ** یا که رحمت نیست در دل ای کیا
Since thou hast no pity within, what hope for us is there now from thee?
چون ترا رحمی نباشد در درون ** پس چه اومیدست‌مان از تو کنون
We are in hope of thee, O guide, that thou wilt not leave us to perish.
ما به ا اومید تویم ای پیشوا ** که بسنگذاری تو مارا در فنا
When the throne is set up on the Day of Resurrection, ’tis thou that art our intercessor on that grievous day.1780
چون بیارایند روز حشر تخت ** خود شفیع ما توی آن روز سخت
On such a merciless day and night we are hopeful of thy kindness.
درچنان روز و شب بی‌زینهار ** ما به اکرام تویم اومیدوار
Our hands will cling to thy skirt at that moment when security remains not to any sinner.”
دست ما و دامن تست آن زمان ** که نماند هیچ مجرم را امان
The Prophet has said, “On the Day of Resurrection how should I leave the sinners to shed tears?
گفت پیغامبر که روز رستخیز ** کی گذارم مجرمان را اشک‌ریز
I will intercede with (all) my soul for the disobedient, that I may deliver them from the heavy torment.
من شفیع عاصیان باشم بجان ** تا رهانمشان ز اشکنجه‌ی گران
I will deliver by my efforts the disobedient and those who have committed capital sins from (suffering) punishment for breaking their covenant.1785
عاصیان واهل کبایر را بجهد ** وا رهانم از عتاب نقض عهد
The righteous of my community are, in sooth, free from (have no need of) my intercessions on the Day of Woe;
صالحان امتم خود فارغ‌اند ** از شفاعتهای من روز گزند
Nay, they have (the right to make) intercessions, and their words go (forth) like an effective decree.
بلک ایشان را شفاعتها بود ** گفتشان چون حکم نافذ می‌رود
No burdened one shall bear another's burden, (but) I am not burdened: God hath exalted me.”
هیچ وازر وزر غیری بر نداشت ** من نیم وازر خدایم بر فراشت
O youth, the Shaykh is he that is without a burden and is like a bow in the hand (a mere instrument) in receiving (the command of) God.
آنک بی وزرست شیخست ای جوان ** در قبول حق چواندر کف کمان
Who is a “Shaykh”? An old man (pír), that is (to say), white-haired. Do thou apprehend the meaning of this “(white) hair,” O you whose hopes are false.1790
شیخ کی بود پیر یعنی مو سپید ** معنی این مو بدان ای کژ امید
The black hair is his self-existence: (he is not “old”) till not a single hair of his self-existence remains.
هست آن موی سیه هستی او ** تا ز هستی‌اش نماند تای مو
When his self-existence has ceased, he is “old” (pír), whether he be black-haired or grizzled.
چونک هستی‌اش نماند پیر اوست ** گر سیه‌مو باشد او یا خود دوموست
That “black hair” is the attribute of (sensual) men; that “hair” is not the hair of the beard or the hair of the head.
هست آن موی سیه وصف بشر ** نیست آن مو موی ریش و موی سر
Jesus in the cradle raises a cry, saying, “Without having become a youth, I am a Shaykh and a Pír.”
عیسی اندر مهد بر دارد نفیر ** که جوان ناگشته ما شیخیم و پیر
If he (the Súfí) has been delivered from (only) a part of the attributes of (sensual) men, he is not a Shaykh; he is grey (middle-aged), O son.1795
گر رهید از بعض اوصاف بشر ** شیخ نبود کهل باشد ای پسر
When there is not on him a single black hair (of the self-existence) which is our attribute, (then) he is a Shaykh and accepted of God;
چون یکی موی سیه کان وصف ماست ** نیست بر وی شیخ و مقبول خداست
(But) if, when his hair is white, he is (still) with himself (self-existent), he is not a Pír and is not the elect of God;
چون بود مویش سپید ار با خودست ** او نه پیرست و نه خاص ایزدست
And if a single hair-tip of his (sensual) attributes is surviving, he is not of heaven: he belongs to the (material) world.
ور سر مویی ز وصفش باقیست ** او نه از عرش است او آفاقیست
How the Shaykh excused himself for not weeping on the death of his sons.
عذر گفتن شیخ بهر ناگریستن بر فرزندان
The Shaykh said to her (his wife), “Do not think, O gracious one, that I have not pity and affection and a compassionate heart.
شیخ گفت او را مپندار ای رفیق ** که ندارم رحم و مهر و دل شفیق
I have pity for all the unbelievers, though the souls of them all are ungrateful.1800
بر همه کفار ما را رحمتست ** گرچه جان جمله کافر نعمتست
I have pity and forgiveness for dogs, saying (to myself), ‘Why do they suffer chastisement from the stones (which are cast at them)?’
بر سگانم رحمت و بخشایش است ** که چرا از سنگهاشان مالش است