When a man's ‘I’ is negated (and eliminated) from existence, then what remains? Consider, O denier.
چون انای بنده لا شد از وجود ** پس چه ماند تو بیندیش ای جحود
If you have an eye, open it and look! After ‘not,’ why, what else remains?
گر ترا چشمیست بگشا در نگر ** بعد لا آخر چه می‌ماند دگر
Oh, (may) the lips and throat and mouth (be) cut off that spit at the moon or the sky!
ای بریده آن لب و حلق و دهان ** که کند تف سوی مه یا آسمان
Without any doubt his spittle will recoil upon his face: spittle can find no path to heaven.
تف برویش باز گردد بی شکی ** تف سوی گردون نیابد مسلکی
Spittle from the Lord rains upon him till the Resurrection, just as (the perdition denoted by) tabbat (rains) upon the spirit of Bú Lahab.2100
تا قیامت تف برو بارد ز رب ** هم‌چو تبت بر روان بولهب
Drum (tabl) and banner are the (rightful) possession of the (spiritual) king: any one who calls him a parasite (tabl-khwár) is a cur.
طبل و رایت هست ملک شهریار ** سگ کسی که خواند او را طبل‌خوار
The heavens are a slave to his moon: the whole East and West is begging him for bread;
آسمانها بنده‌ی ماه وی‌اند ** شرق و مغرب جمله نانخواه وی‌اند
For lawláka (but for thee) is (inscribed) on his (imperial) sign-manual: all are (included) in his bounty and distribution.
زانک لولاکست بر توقیع او ** جمله در انعام و در توزیع او
If he did not exist, Heaven would not have gained circling motion and light and (the dignity of) being the abode of the angels;
گر نبودی او نیابیدی فلک ** گردش و نور و مکانی ملک
If he did not exist, the seas would not have gained the awe (which they inspire) and fish and regal pearls;2105
گر نبودی او نیابیدی به حار ** هیبت و ماهی و در شاهوار
If he did not exist, the earth would not have gained treasure within and jasmine (flowers and verdure) without.
گر نبودی او نیابیدی زمین ** در درونه گنج و بیرون یاسمین
(Our) means of sustenance are eating the means of sustenance bestowed by him: the fruits are dry-lipped (thirsty) for his rain.
رزقها هم رزق‌خواران وی‌اند ** میوه‌ها لب‌خشک باران وی‌اند
Take heed, for in the (Divine) command (to give alms) this knot is (tied) upside down. Give alms to him who gives alms to yourself.
هین که معکوس است در امر این گره ** صدقه‌بخش خویش را صدقه بده
All (your) gold and silk comes to you from the (apparently) poor man: hark, give an alms to the (really) rich man, O you who are (really) poor.
از فقیرستت همه زر و حریر ** هین غنی راده زکاتی ای فقیر
A disgrace (an infamous creature) like thee, married to that man whose spirit is accepted (by God), resembles the unbelieving wedded wife of Noah.2110
چون تو ننگی جفت آن مقبول‌روح ** چون عیال کافر اندر عقد نوح
Were it not for thy relationship to this (blessed) house, I would tear thee to pieces at this moment.
گر نبودی نسبت تو زین سرا ** پاره‌پاره کردمی این دم ترا
I would deliver that Noah from thee, in order that I might be ennobled (by being slain) in retaliation.
دادمی آن نوح را از تو خلاص ** تا مشرف گشتمی من در قصاص
But such a disrespect to the house of the emperor of the world cannot be shown by me.
لیک با خانه‌ی شهنشاه زمن ** این چنین گستاخیی ناید ز من
Go and thank God that thou art the dog of this dwelling-place, (for) otherwise I would do now what ought to be done.”
رو دعا کن که سگ این موطنی ** ورنه اکنون کردمی من کردنی
How the disciple turned back from the Shaykh's house and questioned the people (in the neighbourhood), and how they directed him, saying, “The Shaykh has gone to such and such a forest.”
واگشتن مرید از وثاق شیخ و پرسیدن از مردم و نشان دادن ایشان کی شیخ به فلان بیشه رفته است
Afterwards he began to inquire of every one and sought the Shaykh for a long while in every quarter.2115
بعد از آن پرسان شد او از هر کسی ** شیخ را می‌جست از هر سو بسی
Then (at last) somebody said to him, “That Qutb (Pivot) of the world has gone to fetch faggots from the hilly country.”
پس کسی گفتش که آن قطب دیار ** رفت تا هیزم کشد از کوهسار
The disciple, whose thoughts were (like) Dhu ’l-faqár (a sharp sword), ran quickly to the forest in eager desire for the Shaykh.
آن مرید ذوالفقاراندیش تفت ** در هوای شیخ سوی بیشه رفت
(But) the Devil was introducing to the (young) man's mind an evil suggestion, in order that the (spiritual) Moon might be concealed by dust,
دیو می‌آورد پیش هوش مرد ** وسوسه تا خفیه گردد مه ز گرد
Namely, “Why should this Shaykh of the (true) religion keep in his house a woman like this as his mate and companion?
کین چنین زن را چرا این شیخ دین ** دارد اندر خانه یار و همنشین
Whence (this) familiarity between opposite and opposite? Whence (comes it that) a nasnás (anthropoid ape) is (associated) with the Imám of mankind?”2120
ضد را با ضد ایناس از کجا ** با امام‌الناس نسناس از کجا
Then again he was exclaiming fervidly, “God help me! My impugning him (the Shaykh) is infidelity and enmity.
باز او لاحول می‌کرد آتشین ** که اعتراض من برو کفرست و کین
Who am I, in view of God's exercising (absolute) control (over everything he does), that my carnal soul should raise difficulties and objections?”
من کی باشم با تصرفهای حق ** که بر آرد نفس من اشکال و دق
But soon his carnal soul was returning to the attack—(for) in consequence of this acquaintance (there was) smoke in his straw-like heart—
باز نفسش حمله می‌آورد زود ** زین تعرف در دلش چون کاه دود
Saying, “What affinity has (this woman like) the Devil with (a saint like) Gabriel, that she should be his bedfellow in (connubial) intercourse?
که چه نسبت دیو را با جبرئیل ** که بود با او به صحبت هم مقیل
How can Khalíl (Abraham) agree with Ázar? How can a guide agree with a brigand?”2125
چون تواند ساخت با آزر خلیل ** چون تواند ساخت با ره‌زن دلیل
How the disciple gained his wish and met the Shaykh near the forest.
یافتن مرید مراد را و ملاقات او با شیخ نزدیک آن بیشه
He was (absorbed) in this (perplexity) when suddenly the renowned Shaykh appeared before him, riding on a lion.
اندرین بود او که شیخ نامدار ** زود پیش افتاد بر شیری سوار
The roaring lion carried his faggots, while that blessed one sat on the top of them.
شیر غران هیزمش را می‌کشید ** بر سر هیزم نشسته آن سعید
Because of the honour (in which God held him) his whip was a fierce serpent: he had grasped the serpent in his hand, like an ass-goad.
تازیانه‌ش مار نر بود از شرف ** مار را بگرفته چون خرزن به کف
Know for certain that likewise every Shaykh that exists is riding on a furious lion.
تو یقین می‌دان که هر شیخی که هست ** هم سواری می‌کند بر شیر مست
Although that (riding) and this (lion) are not perceived by the senses, yet ’tis not concealed from the spiritual eye.2130
گرچه آن محسوس و این محسوس نیست ** لیک آن بر چشم جان ملبوس نیست
Under their (the saints') thighs a hundred thousand lions carrying faggots are (present) before the eye that knows the Unseen;
صد هزاران شیر زیر را نشان ** پیش دیده‌ی غیب‌دان هیزم‌کشان
But God has (sometimes) made them visible singly, in order that even he who is not a (holy) man may behold them.
لیک یک یک را خدا محسوس کرد ** تا که بیند نیز او که نیست مرد
That (spiritual) prince saw him (the disciple) from afar and laughed and said (to him), “O you who are tempted, do not listen to it (the evil suggestion) from the Devil.”
دیدش از دور و بخندید آن خدیو ** گفت آن را مشنو ای مفتون دیو
The venerable (saint) knew his secret thought by the light of the heart: yea, ’tis an excellent guide (to knowledge of the occult).
از ضمیر او بدانست آن جلیل ** هم ز نور دل بلی نعم الدلیل
(Then) the master of (mystical) sciences recited to him in detail all that had befallen him (the disciple) on his journey until now.2135
خواند بر وی یک به یک آن ذوفنون ** آنچ در ره رفت بر وی تا کنون
Afterwards that man of sweet discourse opened his mouth (to speak) on the difficult matter of his wife's disbelief,
بعد از آن در مشکل انکار زن ** بر گشاد آن خوش‌سراینده دهن
Saying, “My long-suffering is not from (the motive of) sensual desire; that (suspicion) is a vain fancy of your carnal soul: do not take that standpoint.
کان تحمل از هوای نفس نیست ** آن خیال نفس تست آنجا مه‌ایست
Unless my patience had endured the burden of (supporting) my wife, how should the fierce lion have endured the labour of (carrying) me?
گرنه صبرم می‌کشیدی بار زن ** کی کشیدی شیر نر بیگار من
I am (like) Bactrian camels, (speeding) in advance (of the caravan), intoxicated and beside myself under the panniers of God.
اشتران بختییم اندر سبق ** مست و بی‌خود زیر محملهای حق
I am not half-raw (imperfect) in (fulfilling) the (Divine) order and command, that I should take any thought of revilement by the public.2140
من نیم در امر و فرمان نیم‌خام ** تا بیندیشم من از تشنیع عام
My public and my private (object) is His command: my spirit is running on its face in search of Him.
عام ما و خاص ما فرمان اوست ** جان ما بر رو دوان جویان اوست
My being single or wedded is not on account of sensual desire: my spirit is like a die in the hand of God.
فردی ما جفتی ما نه از هواست ** جان ما چون مهره در دست خداست
I endure the disdain of that foolish (woman) and a hundred like her, neither from love of colour nor passion for scent.
ناز آن ابله کشیم و صد چو او ** نه ز عشق رنگ و نه سودای بو
This much, indeed, is (only) the lesson learned by my disciples; (but) unto what place (attains) the forward and backward movement of my battle!
این قدر خود درس شاگردان ماست ** کر و فر ملحمه‌ی ما تا کجاست
Unto what place? Unto the place where Place (itself) finds no admittance, and where nothing exists save the lightning-flash of the Moon of Allah.2145
تا کجا آنجا که جا را راه نیست ** جز سنابرق مه الله نیست