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3
1787-1796

  • بلک ایشان را شفاعتها بود ** گفتشان چون حکم نافذ می‌رود
  • Nay, they have (the right to make) intercessions, and their words go (forth) like an effective decree.
  • هیچ وازر وزر غیری بر نداشت ** من نیم وازر خدایم بر فراشت
  • No burdened one shall bear another's burden, (but) I am not burdened: God hath exalted me.”
  • آنک بی وزرست شیخست ای جوان ** در قبول حق چواندر کف کمان
  • 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.
  • شیخ کی بود پیر یعنی مو سپید ** معنی این مو بدان ای کژ امید 1790
  • 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.
  • هست آن موی سیه هستی او ** تا ز هستی‌اش نماند تای مو
  • The black hair is his self-existence: (he is not “old”) till not a single hair of his self-existence remains.
  • چونک هستی‌اش نماند پیر اوست ** گر سیه‌مو باشد او یا خود دوموست
  • When his self-existence has ceased, he is “old” (pír), whether he be black-haired or grizzled.
  • هست آن موی سیه وصف بشر ** نیست آن مو موی ریش و موی سر
  • That “black hair” is the attribute of (sensual) men; that “hair” is not the hair of the beard or the hair of the head.
  • عیسی اندر مهد بر دارد نفیر ** که جوان ناگشته ما شیخیم و پیر
  • Jesus in the cradle raises a cry, saying, “Without having become a youth, I am a Shaykh and a Pír.”
  • گر رهید از بعض اوصاف بشر ** شیخ نبود کهل باشد ای پسر 1795
  • 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.
  • چون یکی موی سیه کان وصف ماست ** نیست بر وی شیخ و مقبول خداست
  • 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;