When at dawn the Ka‘ba appears, it is discovered who has lost the (right) way;330
چونک کعبه رو نماید صبحگاه ** کشف گردد که کی گم کردست راه
Or like divers under the depth of the (sea)-water, every one (of whom) picks up something in haste:
یا چو غواصان به زیر قعر آب ** هر کسی چیزی همیچیند شتاب
In hope of (getting) precious jewels and pearls, they fill their bags with that and this;
بر امید گوهر و در ثمین ** توبره پر میکنند از آن و این
When they come up from the floor of the deep sea, the possessor of the great pearls is discovered,
چون بر آیند از تگ دریای ژرف ** کشف گردد صاحب در شگرف
And (also) the other who got the small pearls, and the other who got (only) pebbles and worthless shells.
وآن دگر که برد مروارید خرد ** وآن دگر که سنگریزه و شبه برد
Even thus in the Sáhira (place of Judgement) a shameful overwhelming tribulation will afflict them (the followers of phantasy).335
هکذی یبلوهم بالساهره ** فتنة ذات افتضاح قاهره
Similarly, every class of people in the world are fluttering like moths round a candle.
همچنین هر قوم چون پروانگان ** گرد شمعی پرزنان اندر جهان
They attach themselves to a fire and circle round their own candle
خویشتن بر آتشی برمیزنند ** گرد شمع خود طوافی میکنند
In the hope of (gaining) the blessed fire of Moses, by the flame whereof the tree is made more green (flourishing).
بر امید آتش موسی بخت ** کز لهیبش سبزتر گردد درخت
Every troop (of them) has heard of the excellence of that fire, and all imagine that any spark is that (same fire).
فضل آن آتش شنیده هر رمه ** هر شرر را آن گمان برده همه
When the Light of Everlastingness rises at dawn, each (candle) reveals what (manner of) candle it was.340
چون برآید صبحدم نور خلود ** وا نماید هر یکی چه شمع بود
Whosoever's wings were burnt by the candle of victory, that goodly candle bestows on him eighty wings;
هر کرا پر سوخت زان شمع ظفر ** بدهدش آن شمع خوش هشتاد پر
(But) beneath the bad candle many a moth, whose eyes were sealed, is left (lying) with burnt wings,
جوق پروانهی دو دیده دوخته ** مانده زیر شمع بد پر سوخته
Quivering in sorrow and anguish, lamenting the vain desire that seals the eyes.
میطپد اندر پشیمانی و سوز ** میکند آه از هوای چشمدوز
Its candle says (to it), “Since I am burnt, how should I deliver thee from burning (grief) and oppression?”
شمع او گوید که چون من سوختم ** کی ترا برهانم از سوز و ستم
Its candle weeps, saying, “My head is consumed: how should I make another resplendent?”345
شمع او گریان که من سرسوخته ** چون کنم مر غیر را افروخته
[Explanation of “Alas for the servants (of God)!”]
تفسیر یا حسرة علی العباد
It (the moth) says, “I was deceived by thy (outward) features and (too) late did I regard thy (inward) condition.”
او همی گوید که از اشکال تو ** غره گشتم دیر دیدم حال تو
The candle is extinguished, the wine is gone, and the Beloved has withdrawn himself from the disgrace of our squintness.
شمع مرده باده رفته دلربا ** غوطه خورد از ننگ کژبینی ما
Thy profits have become a loss and penalty: thou complainest bitterly to God of thy blindness.
ظلت الارباح خسرا مغرما ** نشتکی شکوی الی الله العمی
How excellent are the spirits of brethren trustworthy, self-surrendering, believing, obeying!
حبذا ارواح اخوان ثقات ** مسلمات مومنات قانتات
Every one (else) has turned his face in some direction, but those holy ones have turned towards that which transcends direction.350
هر کسی رویی به سویی بردهاند ** وان عزیزان رو به بیسو کردهاند
Every (other) pigeon flies on some course, but this pigeon (flies) in a region where no region is.
هر کبوتر میپرد در مذهبی ** وین کبوتر جانب بیجانبی
We are neither birds of the air nor domestic (fowls): our grain is the grain of grainlessness.
ما نه مرغان هوا نه خانگی ** دانهی ما دانهی بیدانگی
Our daily bread is so ample because our stitching the coat (of bodily existence) has become the tearing (of it to pieces).
زان فراخ آمد چنین روزی ما ** که دریدن شد قبادوزی ما
The reason why the name farají was first given to the garment known by that name.
سبب آنک فرجی را نام فرجی نهادند از اول
A certain Súfí tore his jubba in distress: after (its) tearing, relief (faraj) came to him.
صوفیی بدرید جبه در حرج ** پیشش آمد بعد به دریدن فرج
He bestowed the name farají on that torn (garment): from that man (who was) a confidant (of God) this title became well known.355
کرد نام آن دریده فرجی ** این لقب شد فاش زان مرد نجی
This title became well known; but (only) the (Súfí) Shaykh apprehended the pure (essence) thereof: in the nature of the (common) people the (mere) letter, (which is) the dregs, remained.
این لقب شد فاش و صافش شیخ برد ** ماند اندر طبع خلقان حرف درد
Similarly, (with) every name, he (the Shaykh) has kept the pure (essence) and left the (mere) name behind, like dregs.
همچنین هر نام صافی داشتست ** اسم را چون دردیی بگذاشتست
Whosoever is a clay-eater (corporealist) took the dregs, (but) the Súfí went impatiently towards the pure (essence).
هر که گل خوارست دردی را گرفت ** رفت صوفی سوی صافی ناشکفت
He said (to himself), “Of necessity the dregs have a pure (essence): by means of this indication the heart advances to purity.”
گفت لابد درد را صافی بود ** زین دلالت دل به صفوت میرود
The dregs are difficulty and their pure (essence) is their ease: the pure (essence) is like the ripe date, and the dregs (are like) the date in its immature stage.360
درد عسر افتاد و صافش یسر او ** صاف چون خرما و دردی بسر او
Ease is accompanied by difficulty; come, do not despair: through this death thou hast the way into Life.
یسر با عسرست هین آیس مباش ** راه داری زین ممات اندر معاش
(If) thou desirest (spiritual) peace, rend thy jubba, O son, that immediately thou mayst emerge pure.
روح خواهی جبه بشکاف ای پسر ** تا از آن صفوت برآری زود سر
The (true) Súfí is he who has become a seeker of purity: (it is) not from (wearing) the garment of wool and patching (it) and (committing) sodomy.
هست صوفی آنک شد صفوتطلب ** نه از لباس صوف و خیاطی و دب
With these base scoundrels Súfism has become patching and sodomy, and that is all.
صوفیی گشته به پیش این لام ** الخیاطه واللواطه والسلام
To wear colours (coloured garments) with the fancy of (attaining to) that purity and good name is good (commendable), but365
بر خیال آن صفا و نام نیک ** رنگ پوشیدن نکو باشد ولیک
(Only) if, with the fancy thereof, you go on (till you attain) to its (essential) principle; not like those who worship (worldly) fancies manifold.
بر خیالش گر روی تا اصل او ** نی چو عباد خیال تو به تو
Your fancy is the baton of (Divine) jealousy (which prevents you from prowling) round about the curtained pavilion of (Divine) Beauty;
دور باش غیرتت آمد خیال ** گرد بر گرد سراپردهی جمال
It (fancy) bars every seeker, saying, “There is no way (admission)”: every fancy confronts him (the seeker) and says “Stop!”—
بسته هر جوینده را که راه نیست ** هر خیالش پیش میآید بیست
Except, indeed, that person of sharp hearing and keen intelligence who possesses enthusiasm (derived) from the host of His (God's) helps (to victory).
جز مگر آن تیزکوش تیزهوش ** کش بود از جیش نصرتهاش جوش
He does not recoil from the fancies (which bar the way) nor is he checked: he shows the King's arrow (token); then way is made (for him to enter).370
نجهد از تخییلها نی شه شود ** تیر شه بنماید آنگه ره شود
(O God), bestow forethought on this bewildered heart, and bestow the arrow (of resolution) on these bows bent double.
این دل سرگشته را تدبیر بخش ** وین کمانهای دوتو را تیر بخش
From that hidden goblet (of Thine) Thou hast poured out of the cup of the noble (prophets and saints) a draught over the dusty earth.
جرعهای بر ریختی زان خفیه جام ** بر زمین خاک من کاس الکرام
From the draught thereof there is a trace on the locks and cheeks (of the fair): hence kings lick the earth (of which the bodies of the fair are made).
هست بر زلف و رخ از جرعهش نشان ** خاک را شاهان همیلیسند از آن
’Tis the draught of (Divine) beauty—(mingled) in the lovely earth—that thou art kissing with a hundred hearts day and night.
جرعه حسنست اندر خاک گش ** که به صد دل روز و شب میبوسیش
Since the draught, when mingled with dust, makes thee mad, think how its pure essence would affect thee!375
جرعه خاک آمیز چون مجنون کند ** مر ترا تا صاف او خود چون کند
Every one is tattered (torn with emotion) in the presence of a clod that has received a draught of Beauty.
هر کسی پیش کلوخی جامهچاک ** که آن کلوخ از حسن آمد جرعهناک
(There is) a draught (poured) on the moon and the sun and Aries; (there is) a draught (poured) on the Throne and the Footstool and Saturn.
جرعهای بر ماه و خورشید و حمل ** جرعهای بر عرش و کرسی و زحل
Oh, I wonder, wilt thou call it a draught or an elixir, since from contact with it so many splendours arise?
جرعه گوییش ای عجب یا کیمیا ** که ز اسیبش بود چندین بها
Earnestly seek contact with it, O accomplished man: none shall touch it except the purified.
جد طلب آسیب او ای ذوفنون ** لا یمس ذاک الا المطهرون