I utter a prayer for the dog that bites, crying, ‘O God, deliver him from this (evil) disposition!
آن سگی که می‌گزد گویم دعا ** که ازین خو وا رهانش ای خدا
Keep also these dogs in that (good) thought, so that they may not be stoned by the people.’”
این سگان را هم در آن اندیشه دار ** که نباشند از خلایق سنگسار
He (God) brought the saints on to the earth, in order that He might make them a mercy to (all) created beings.
زان بیاورد اولیا را بر زمین ** تا کندشان رحمة للعالمین
He (the saint) calls the people to the Portal of Grace; he calls unto God, saying, “Give (them) release in full!”1805
خلق را خواند سوی درگاه خاص ** حق را خواند که وافر کن خلاص
He earnestly strives to admonish them in regard to this, and when it does not succeed, he says, “O God, do not shut the door!”
جهد بنماید ازین سو بهر پند ** چون نشد گوید خدایا در مبند
To the vulgar belongs (only) the particular mercy; the universal mercy belongs to the hero (the perfect saint).
رحمت جزوی بود مر عام را ** رحمت کلی بود همام را
His particular (individual) mercy has been united with the universal: the mercy of the Sea is the guide on (all) the ways.
رحمت جزوش قرین گشته بکل ** رحمت دریا بود هادی سبل
O (thou who hast the) particular mercy, become joined to the universal: deem the universal mercy the true guide, and go (forward).
رحمت جزوی بکل پیوسته شو ** رحمت کل را تو هادی بین و رو
So long as he is (only) a part, he does not know the way to the Sea: he makes out every pool to be like unto the Sea.1810
تا که جزوست او نداند راه بحر ** هر غدیری را کند ز اشباه بحر
Inasmuch as he does not know the way to the Sea, how should he act as a guide? How should he lead the people towards the Sea?
چون نداند راه یم کی ره برد ** سوی دریا خلق را چون آورد
(When) he becomes united with the Sea, then he guides to the Sea, like a torrent or river.
متصل گردد به بحر آنگاه او ** ره برد تا بحر همچون سیل و جو
And if (before this) he call (the people to God), it is in a conventional fashion; it is not from vision and the revelation of any (Divine) aid.
ور کند دعوت به تقلیدی بود ** نه از عیان و وحی تاییدی بود
She (the Shaykh's wife) said, “Then, since thou hast pity on all, and art like the shepherd (going watchfully) around this flock,
گفت پس چون رحم داری بر همه ** همچو چوپانی به گرد این رمه
How mournest thou not for thine own sons, when Death, the Bleeder, has pierced them with his lancet?1815
چون نداری نوحه بر فرزند خویش ** چونک فصاد اجلشان زد بنیش
Since the evidence of pity is tears in the eyes, why are thine eyes without moisture and tearless?”
چون گواه رحم اشک دیده‌هاست ** دیده‌ی تو بی نم و گریه چراست
He turned towards his wife and said to her, “Old woman, verily the season of December is not like Tamúz (July).
رو به زن کرد و بگفتش ای عجوز ** خود نباشد فصل دی همچون تموز
Whether they all are dead or living, when are they absent and hid from the eye of the heart?
جمله گر مردند ایشان گر حی‌اند ** غایب و پنهان ز چشم دل کی‌اند
Inasmuch as I see them distinct before me, for what reason should I rend my face as thou doest?
من چو بینمشان معین پیش خویش ** از چه رو رو را کنم همچون تو ریش
Although they are outside of Time's revolution, they are with me and playing around me.1820
گرچه بیرون‌اند از دور زمان ** با من‌اند و گرد من بازی‌کنان
Weeping is caused by severance or by parting; I am united with my dear ones and embracing them.
گریه از هجران بود یا از فراق ** با عزیزانم وصالست و عناق
(Other) people see them (their dear ones) in sleep; I see them plainly in (my) waking state.
خلق اندر خواب می‌بینندشان ** من به بیداری همی‌بینم عیان
I hide myself for a moment from this world, I shake the leaves of sense perception from the tree (of my bodily existence).”
زین جهان خود را دمی پنهان کنم ** برگ حس را از درخت افشان کنم
Sense-perception is captive to the intellect, O reader; know also that the intellect is captive to the spirit.
حس اسیر عقل باشد ای فلان ** عقل اسیر روح باشد هم بدان
The spirit sets free the chained hand of the intellect and brings its embarrassed affairs into harmony.1825
دست بسته‌ی عقل را جان باز کرد ** کارهای بسته را هم ساز کرد
The (bodily) senses and (sensual) thoughts are like weeds on the clear water— covering the surface of the water.
حسها و اندیشه بر آب صفا ** همچو خس بگرفته روی آب را
The hand of the intellect sweeps those weeds aside; (then) the water is revealed to the intellect.
دست عقل آن خس به یکسو می‌برد ** آب پیدا می‌شود پیش خرد
The weeds lay very thick on the stream, like bubbles; when the weeds went aside, the water was revealed.
خس بس انبه بود بر جو چون حباب ** خس چو یکسو رفت پیدا گشت آب
Unless God loose the hand of the intellect, the weeds on our water are increased by sensual desire.
چونک دست عقل نگشاید خدا ** خس فزاید از هوا بر آب ما
Every moment they cover the water (more and more): that desire is laughing, and thy intellect is weeping;1830
آب را هر دم کند پوشیده او ** آن هوا خندان و گریان عقل تو
(But) when piety has chained the hands of desire, God looses the hands of the intellect.
چونک تقوی بست دو دست هوا ** حق گشاید هر دو دست عقل را
So, when the intellect becomes thy captain and master, the dominant senses become subject to thee.
پس حواس چیره محکوم تو شد ** چون خرد سالار و مخدوم تو شد
He (who is ruled by the intellect), without being asleep (himself), puts his senses to sleep, so that the unseen things may emerge from (the world of) the Soul.
حس را بی‌خواب خواب اندر کند ** تا که غیبیها ز جان سر بر زند
Even in your waking state you will dream dreams, and the gates of Heaven withal will open (to you).
هم به بیداری ببینی خوابها ** هم ز گردون بر گشاید بابها
Story of the blind old man's reading the Qur’án in front (of him) and regaining his sight when he read.
قصه‌ی خواندن شیخ ضریر مصحف را در رو و بینا شدن وقت قرائت
Once upon a time a dervish Shaykh saw a Qur’án in the house of a blind old man.1835
دید در ایام آن شیخ فقیر ** مصحفی در خانه‌ی پیری ضریر
He became his guest in (the month) Tamúz: the two ascetics were together for several days.
پیش او مهمان شد او وقت تموز ** هر دو زاهد جمع گشته چند روز
He said (to himself), “Oh, I wonder what the Book is (here) for, as this righteous dervish is blind.”
گفت اینجا ای عجب مصحف چراست ** چونک نابیناست این درویش راست
(Whilst he was occupied) in this reflection, his perplexity increased: (he said to himself), “No one lives here except him.
اندرین اندیشه تشویشش فزود ** که جز او را نیست اینجا باش و بود
He is alone, (and yet) he has hung a Book (on the wall). I am not (so) unmannerly or muddled (in my wits)
اوست تنها مصحفی آویخته ** من نیم گستاخ یا آمیخته
As to ask (him the reason). Nay, hush! I will be patient, in order that by patience I may gain my object.”1840
تا بپرسم نه خمش صبری کنم ** تا به صبری بر مرادی بر زنم
He showed patience and was in a quandary for some time, (till at last) it (the secret) was disclosed, for patience is the key to joy (relief).
صبر کرد و بود چندی در حرج ** کشف شد کالصبر مفتاح الفرج
How Luqmán, when he saw David, on whom be peace, making (iron) rings, refrained from questioning him, with the intention that this act of self-control should be the cause of relief (from perplexity).
صبرکردن لقمان چون دید کی داود حلقه‌ها می‌ساخت از سال کردن با این نیت کی صبر از سال موجب فرج باشد
Luqmán went to David, the pure of heart, and observed that he was making rings of iron,
رفت لقمان سوی داود صفا ** دید کو می‌کرد ز آهن حلقه‌ها
(And) that the exalted King was casting all the steel rings into each other.
جمله را با همدگر در می‌فکند ** ز آهن پولاد آن شاه بلند
He had not seen the armourer's handicraft (before), (so) he remained in astonishment and his curiosity increased—
صنعت زراد او کم دیده بود ** درعجب می‌ماند وسواسش فزود
“What can this be? I will ask him what he is making with the interfolded rings.”1845
کین چه شاید بود وا پرسم ازو ** که چه می‌سازی ز حلقه تو بتو
Again he said to himself, “Patience is better: patience is the quickest guide to the object of one's quest.”
باز با خود گفت صبر اولیترست ** صبر تا مقصود زوتر رهبرست
When you ask no question, the sooner will it (the secret) be disclosed to you: the bird, patience, flies faster than all (others);
چون نپرسی زودتر کشفت شود ** مرغ صبر از جمله پران‌تر بود
And if you ask, the more slowly will your object be gained: what is easy will be made difficult by your impatience.
ور بپرسی دیرتر حاصل شود ** سهل از بی صبریت مشکل شود
When Luqmán kept silence, straightway that (work of making rings) was finished by David's craftsmanship.
چونک لقمان تن بزد هم در زمان ** شد تمام از صنعت داود آن
Then he fashioned a coat of mail and put it on in the presence of the noble and patient Luqmán.1850
پس زره سازید و در پوشید او ** پیش لقمان کریم صبرخو
“This,” he said, “is an excellent garment, O young man, for warding off blows on the battle-field and in war.”
گفت این نیکو لباسست ای فتی ** درمصاف و جنگ دفع زخم را