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2
3303-3327

  • آن یکی یک شیخ را تهمت نهاد ** کاو بد است و نیست بر راه رشاد
  • A certain man brought charges against a Shaykh, saying, “He is wicked and not on the path of righteousness;
  • شارب خمر است و سالوس و خبیث ** مر مریدان را کجا باشد مغیث‏
  • He is a wine-drinker and a hypocrite and a scoundrel: how should he be one to succour his disciples?”
  • آن یکی گفتش ادب را هوش دار ** خرد نبود این چنین ظن بر کبار 3305
  • One (of the disciples) said to him, “Observe respect: ’tis no light matter to think so ill of the great.
  • دور از او و دور از آن اوصاف او ** که ز سیلی تیره گردد صاف او
  • Far is it from him and far from those (saintly) qualities of his that his clear (spirit) should be darkened by a flood (of sin).
  • این چنین بهتان منه بر اهل حق ** این خیال تست بر گردان ورق‏
  • Do not put such slander on the people of God! This is (mere) fancy on your part. Turn over (a new) leaf.
  • این نباشد ور بود ای مرغ خاک ** بحر قلزم را ز مرداری چه باک‏
  • This (which you say) is not (true); and (even) if it should be, O land-fowl, what harm (comes) to the Red Sea from a carcase?
  • نیست دون القلتین و حوض خرد ** کی تواند قطره‏ایش از کار برد
  • He (the Shaykh) is not less than the (statutory) two jugfuls or the small tank, so that a single drop (of impurity) should be able to disqualify him (for religious purposes).
  • آتش ابراهیم را نبود زیان ** هر که نمرودی است گو می‏ترس از آن‏ 3310
  • The fire is no damage to Abraham, (but) let any one who is a Nimrod beware of it!”
  • نفس نمرود است و عقل و جان خلیل ** روح در عین است و نفس اندر دلیل‏
  • The fleshly soul is Nimrod, and the intellect and spirit are the Friend of God (Abraham): the spirit is concerned with reality itself, and the fleshly soul with the proofs.
  • این دلیل راه رهرو را بود ** کاو به هر دم در بیابان گم شود
  • These indications of the way are for the traveller who at every moment becomes lost in the desert.
  • واصلان را نیست جز چشم و چراغ ** از دلیل و راهشان باشد فراغ‏
  • For them that have attained (to union with God) there is nothing (necessary) except the eye (of the spirit) and the lamp (of intuitive faith): they have no concern with indications (to guide them) or with a road (to travel by).
  • گر دلیلی گفت آن مرد وصال ** گفت بهر فهم اصحاب جدال‏
  • If the man that is united (with God) has mentioned some indication, he has mentioned (it) in order that the dialecticians may understand (his meaning).
  • بهر طفل نو پدر تی‏تی کند ** گر چه عقلش هندسه‏ی گیتی کند 3315
  • For a new-born child the father makes babbling sounds, though his intellect may make a survey of the (whole) world.
  • کم نگردد فضل استاد از علو ** گر الف چیزی ندارد گوید او
  • The dignity of the master's learning is not diminished if he say that (the letter) alif has nothing (has no diacritical mark).
  • از پی تعلیم آن بسته دهن ** از زبان خود برون باید شدن‏
  • For the sake of teaching that tongue-tied (child), one must go outside of one's own language (customary manner of speech).
  • در زبان او بباید آمدن ** تا بیاموزد ز تو او علم و فن‏
  • You must come into (adopt) his language, in order that he may learn knowledge and science from you.
  • پس همه خلقان چو طفلان وی‏اند ** لازم است این پیر را در وقت پند
  • All the people, then, are as his (the spiritual Teacher's) children: this (fact) is necessary for the Pír (to bear in mind) when he gives (them) instruction.
  • کفر را حد است و اندازه بدان ** شیخ و نور شیخ را نبود کران‏ 3320
  • Infidelity hath a fixed limit and range—know (this for sure); (but) the Shaykh and the light of the Shaykh have no bound.
  • پیش بی‏حد هر چه محدود است لاست ** کل شی‏ء غیر وجه الله فناست‏
  • Before the infinite all that is finite is naught: everything except the Face of God is passing away.
  • کفر و ایمان نیست آن جایی که اوست ** انکه او مغز است و این دو رنگ و پوست‏
  • Infidelity and faith do not exist in the place where he (the Shaykh) is, because he is the kernel, while these twain are (only) colour and husk.
  • این فناها پرده‏ی آن وجه گشت ** چون چراغ خفیه اندر زیر طشت‏
  • These fleeting things have become a veil over that Face, like a lantern concealed beneath a bowl.
  • پس سر این تن حجاب آن سر است ** پیش آن سر این سر تن کافر است‏
  • So then, this bodily head is a screen to that (spiritual) head (source of mystic consciousness): before that head this bodily head is an infidel.
  • کیست کافر غافل از ایمان شیخ ** چیست مرده بی‏خبر از جان شیخ‏ 3325
  • Who is the infidel? One forgetful of the faith of the Shaykh. Who is the dead? One ignorant of the (spiritual) life of the Shaykh.
  • جان نباشد جز خبر در آزمون ** هر که را افزون خبر جانش فزون‏
  • (Spiritual) life is naught but knowledge in (the time of) trial: the more knowledge one has, the more (spiritual) life one has.
  • جان ما از جان حیوان بیشتر ** از چه ز آن رو که فزون دارد خبر
  • Our spirit is more than the spirit of animals. Wherefore? In respect that it has more knowledge.