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  • گر کسی مهمان رسد گر من منم ** شب بخسبد قصد دلق او کنم‌‌
  • If any guest arrive, if I am I (as sure as I am living) (when) he goes to sleep at night, I will tear the tattered cloak from his body.
  • مغرور شدن مریدان محتاج به مدعیان مزور و ایشان را شیخ و محتشم و واصل پنداشتن و نقل را از نقد فرق نادانستن و بر بسته را از بر رسته‌‌
  • How disciples (novices in Súfism) are beguiled in their need by false impostors and imagine them to be Shaykhs and venerable personages and (saints) united (with God), and do not know the difference between fact (naqd) and fiction (naql) and between what is tied on (artificially) and what has grown up (naturally).
  • بهر این گفتند دانایان به فن ** میهمان محسنان باید شدن‌‌
  • For this reason the wise have said with knowledge, ‘One must become the guest of those who confer benefits.’
  • تو مرید و میهمان آن کسی ** کاو ستاند حاصلت را از خسی‌‌ 2265
  • Thou art the disciple and guest of one who, from his vileness, robs thee of all thou hast.
  • نیست چیره چون ترا چیره کند ** نور ندهد مر ترا تیره کند
  • He is not strong: how should he make thee strong? He does not give light, (nay) he makes thee dark.
  • چون و را نوری نبود اندر قران ** نور کی یابند از وی دیگران‌‌
  • Since he had no light (in himself), how in association (with him) should others obtain light from him?
  • همچو اعمش کو کند داروی چشم ** چه کشد در چشمها الا که یشم‌‌
  • (He is) like the half-blind healer of eyes: what should he put in (people's) eyes except jasper?
  • حال ما این است در فقر و عنا ** هیچ مهمانی مبا مغرور ما
  • Such is our state in poverty and affliction: may no guest be beguiled by us!
  • قحط ده سال ار ندیدی در صور ** چشمها بگشا و اندر ما نگر 2270
  • If thou hast never seen a ten years' famine in (visible) forms, open thine eyes and look at us.
  • ظاهر ما چون درون مدعی ** در دلش ظلمت زبانش شعشعی‌‌
  • Our outward appearance is like the inward reality of the impostor: darkness in his heart, his tongue flashy (plausible).
  • از خدا بویی نه او را نی اثر ** دعویش افزون ز شیث و بو البشر
  • He has no scent or trace of God, (but) his pretension is greater than (that of) Seth and the Father of mankind (Adam).