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3
1762-1811

  • تا بدانی کان ازو غایب نشد ** باز آید چون بفرماید که عد
  • To the end that thou mayst know that those (faculties) have not become absent from Him, they come back (to thee) when He commands them to return.
  • اجتماع اجزای خر عزیر علیه السلام بعد از پوسیدن باذن الله و درهم مرکب شدن پیش چشم عزیر علیه السلام
  • How by permission of God the particles of the ass of ‘Uzayr were assembled after putrefaction and recompounded before the eyes of ‘Uzayr.
  • هین عزیرا در نگر اندر خرت ** که بپوسیدست و ریزیده برت
  • “Hey, ‘Uzayr, look upon thine ass which hath rotted and crumbled beside thee.
  • پیش تو گرد آوریم اجزاش را ** آن سر و دم و دو گوش و پاش را
  • We will collect its parts in thy presence—its head and tail and ears and legs.”
  • دست نه و جزو برهم می‌نهد ** پاره‌ها را اجتماعی می‌دهد 1765
  • There is no (visible) hand, and (yet) He is putting the parts together and giving a unitedness to the (scattered) pieces.
  • در نگر در صنعت پاره‌زنی ** کو همی‌دوزد کهن بی سوزنی
  • Consider the art of a Tailor who sews old rags (together) without a needle:
  • ریسمان و سوزنی نه وقت خرز ** آنچنان دوزد که پیدا نیست درز
  • No thread or needle at the time of sewing; He sews in such wise that no seam is visible.
  • چشم بگشا حشر را پیدا ببین ** تا نماند شبهه‌ات در یوم دین
  • “Open thine eyes and behold the resurrection plainly, that there may not remain in thee doubt concerning the Day of Judgement,
  • تا ببینی جامعی‌ام را تمام ** تا نلرزی وقت مردن ز اهتمام
  • And that thou mayst behold My unitive power entire, so that at the time of death thou wilt not tremble with anxiety,
  • همچنانک وقت خفتن آمنی ** از فوات جمله حسهای تنی 1770
  • Even as at the time of sleep thou art secure from (hast no fear of) the passing of all the bodily senses:
  • بر حواس خود نلرزی وقت خواب ** گرچه می‌گردد پریشان و خراب
  • At the time of sleep thou dost not tremble for thy senses, though they become scattered and ruined.”
  • جزع ناکردن شیخی بر مرگ فرزندان خود
  • How a certain Shaykh showed no grief at the death of his sons.
  • بود شیخی رهنمایی پیش ازین ** آسمانی شمع بر روی زمین
  • Formerly there was a Shaykh, a (spiritual) Director, a heavenly Candle on the face of the earth,
  • چون پیمبر درمیان امتان ** در گشای روضه‌ی دار الجنان
  • One like a prophet amongst religious communities, an opener of the door of the garden of Paradise.
  • گفت پیغامبر که شیخ رفته پیش ** چون نبی باشد میان قوم خویش
  • The Prophet said that a Shaykh who has gone forward (to perfection) is like a prophet amidst his people.
  • یک صباحی گفتش اهل بیت او ** سخت‌دل چونی بگو ای نیک‌خو 1775
  • One morning his family said to him, “Tell us, O man of good disposition, how art thou (so) hard-hearted?
  • ماز مرگ و هجر فرزندان تو ** نوحه می‌داریم با پشت دوتو
  • We with backs (bent) double are mourning for the death and loss of thy sons;
  • تو نمی‌گریی نمی‌زاری چرا ** یا که رحمت نیست در دل ای کیا
  • Why art not thou weeping and lamenting? Or hast thou no pity in thy heart, O sire?
  • چون ترا رحمی نباشد در درون ** پس چه اومیدست‌مان از تو کنون
  • Since thou hast no pity within, what hope for us is there now from thee?
  • ما باومید تویم این پیش‌وا ** که بنگذاری توما را در فنا
  • We are in hope of thee, O guide, that thou wilt not leave us to perish.
  • چون بیارایند روز حشر تخت ** خود شفیع ما توی آن روز سخت 1780
  • When the throne is set up on the Day of Resurrection, ’tis thou that art our intercessor on that grievous day.
  • درچنان روز و شب بی‌زینهار ** ما به اکرام تویم اومیدوار
  • On such a merciless day and night we are hopeful of thy kindness.
  • دست ما و دامن تست آن زمان ** که نماند هیچ مجرم را امان
  • Our hands will cling to thy skirt at that moment when security remains not to any sinner.”
  • گفت پیغامبر که روز رستخیز ** کی گذارم مجرمان را اشک‌ریز
  • The Prophet has said, “On the Day of Resurrection how should I leave the sinners to shed tears?
  • من شفیع عاصیان باشم بجان ** تا رهانمشان ز اشکنجه‌ی گران
  • I will intercede with (all) my soul for the disobedient, that I may deliver them from the heavy torment.
  • عاصیان واهل کبایر را بجهد ** وا رهانم از عتاب نقض عهد 1785
  • I will deliver by my efforts the disobedient and those who have committed capital sins from (suffering) punishment for breaking their covenant.
  • صالحان امتم خود فارغ‌اند ** از شفاعتهای من روز گزند
  • The righteous of my community are, in sooth, free from (have no need of) my intercessions on the Day of Woe;
  • 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;
  • چون بود مویش سپید ار با خودست ** او نه پیرست و نه خاص ایزدست
  • (But) if, when his hair is white, he is (still) with himself (self-existent), he is not a Pír and is not the elect of God;
  • ور سر مویی ز وصفش باقیست ** او نه از عرش است او آفاقیست
  • And if a single hair-tip of his (sensual) attributes is surviving, he is not of heaven: he belongs to the (material) world.
  • عذر گفتن شیخ بهر ناگریستن بر فرزندان
  • How the Shaykh excused himself for not weeping on the death of his sons.
  • شیخ گفت او را مپندار ای رفیق ** که ندارم رحم و مهر و دل شفیق
  • The Shaykh said to her (his wife), “Do not think, O gracious one, that I have not pity and affection and a compassionate heart.
  • بر همه کفار ما را رحمتست ** گرچه جان جمله کافر نعمتست 1800
  • I have pity for all the unbelievers, though the souls of them all are ungrateful.
  • بر سگانم رحمت و بخشایش است ** که چرا از سنگهاشان مالش است
  • I have pity and forgiveness for dogs, saying (to myself), ‘Why do they suffer chastisement from the stones (which are cast at them)?’
  • آن سگی که می‌گزد گویم دعا ** که ازین خو وا رهانش ای خدا
  • I utter a prayer for the dog that bites, crying, ‘O God, deliver him from this (evil) disposition!
  • این سگان را هم در آن اندیشه دار ** که نباشند از خلایق سنگسار
  • Keep also these dogs in that (good) thought, so that they may not be stoned by the people.’”
  • زان بیاورد اولیا را بر زمین ** تا کندشان رحمة للعالمین
  • He (God) brought the saints on to the earth, in order that He might make them a mercy to (all) created beings.
  • خلق را خواند سوی درگاه خاص ** حق را خواند که وافر کن خلاص 1805
  • He (the saint) calls the people to the Portal of Grace; he calls unto God, saying, “Give (them) release in full!”
  • جهد بنماید ازین سو بهر پند ** چون نشد گوید خدایا در مبند
  • He earnestly strives to admonish them in regard to this, and when it does not succeed, he says, “O God, do not shut the door!”
  • رحمت جزوی بود مر عام را ** رحمت کلی بود همام را
  • To the vulgar belongs (only) the particular mercy; the universal mercy belongs to the hero (the perfect saint).
  • رحمت جزوش قرین گشته بکل ** رحمت دریا بود هادی سبل
  • His particular (individual) mercy has been united with the universal: the mercy of the Sea is the guide on (all) the ways.
  • رحمت جزوی بکل پیوسته شو ** رحمت کل را تو هادی بین و رو
  • O (thou who hast the) particular mercy, become joined to the universal: deem the universal mercy the true guide, and go (forward).
  • تا که جزوست او نداند راه بحر ** هر غدیری را کند ز اشباه بحر 1810
  • So long as he is (only) a part, he does not know the way to the Sea: he makes out every pool to be like unto the Sea.
  • چون نداند راه یم کی ره برد ** سوی دریا خلق را چون آورد
  • Inasmuch as he does not know the way to the Sea, how should he act as a guide? How should he lead the people towards the Sea?