At the time of sleep thou dost not tremble for thy senses, though they become scattered and ruined.”
بر حواس خود نلرزی وقت خواب ** گرچه می‌گردد پریشان و خراب
How a certain Shaykh showed no grief at the death of his sons.
جزع ناکردن شیخی بر مرگ فرزندان خود
Formerly there was a Shaykh, a (spiritual) Director, a heavenly Candle on the face of the earth,
بود شیخی رهنمایی پیش ازین ** آسمانی شمع بر روی زمین
One like a prophet amongst religious communities, an opener of the door of the garden of Paradise.
چون پیمبر درمیان امتان ** در گشای روضه‌ی دار الجنان
The Prophet said that a Shaykh who has gone forward (to perfection) is like a prophet amidst his people.
گفت پیغامبر که شیخ رفته پیش ** چون نبی باشد میان قوم خویش
One morning his family said to him, “Tell us, O man of good disposition, how art thou (so) hard-hearted?1775
یک صباحی گفتش اهل بیت او ** سخت‌دل چونی بگو ای نیک‌خو
We with backs (bent) double are mourning for the death and loss of thy sons;
ماز مرگ و هجر فرزندان تو ** نوحه می‌داریم با پشت دوتو
Why art not thou weeping and lamenting? Or hast thou no pity in thy heart, O sire?
تو نمی‌گریی نمی‌زاری چرا ** یا که رحمت نیست در دل ای کیا
Since thou hast no pity within, what hope for us is there now from thee?
چون ترا رحمی نباشد در درون ** پس چه اومیدست‌مان از تو کنون
We are in hope of thee, O guide, that thou wilt not leave us to perish.
ما به ا اومید تویم ای پیشوا ** که بسنگذاری تو مارا در فنا
When the throne is set up on the Day of Resurrection, ’tis thou that art our intercessor on that grievous day.1780
چون بیارایند روز حشر تخت ** خود شفیع ما توی آن روز سخت
On such a merciless day and night we are hopeful of thy kindness.
درچنان روز و شب بی‌زینهار ** ما به اکرام تویم اومیدوار
Our hands will cling to thy skirt at that moment when security remains not to any sinner.”
دست ما و دامن تست آن زمان ** که نماند هیچ مجرم را امان
The Prophet has said, “On the Day of Resurrection how should I leave the sinners to shed tears?
گفت پیغامبر که روز رستخیز ** کی گذارم مجرمان را اشک‌ریز
I will intercede with (all) my soul for the disobedient, that I may deliver them from the heavy torment.
من شفیع عاصیان باشم بجان ** تا رهانمشان ز اشکنجه‌ی گران
I will deliver by my efforts the disobedient and those who have committed capital sins from (suffering) punishment for breaking their covenant.1785
عاصیان واهل کبایر را بجهد ** وا رهانم از عتاب نقض عهد
The righteous of my community are, in sooth, free from (have no need of) my intercessions on the Day of Woe;
صالحان امتم خود فارغ‌اند ** از شفاعتهای من روز گزند
Nay, they have (the right to make) intercessions, and their words go (forth) like an effective decree.
بلک ایشان را شفاعتها بود ** گفتشان چون حکم نافذ می‌رود
No burdened one shall bear another's burden, (but) I am not burdened: God hath exalted me.”
هیچ وازر وزر غیری بر نداشت ** من نیم وازر خدایم بر فراشت
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.
آنک بی وزرست شیخست ای جوان ** در قبول حق چواندر کف کمان
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.1790
شیخ کی بود پیر یعنی مو سپید ** معنی این مو بدان ای کژ امید
The black hair is his self-existence: (he is not “old”) till not a single hair of his self-existence remains.
هست آن موی سیه هستی او ** تا ز هستی‌اش نماند تای مو
When his self-existence has ceased, he is “old” (pír), whether he be black-haired or grizzled.
چونک هستی‌اش نماند پیر اوست ** گر سیه‌مو باشد او یا خود دوموست
That “black hair” is the attribute of (sensual) men; that “hair” is not the hair of the beard or the hair of the head.
هست آن موی سیه وصف بشر ** نیست آن مو موی ریش و موی سر
Jesus in the cradle raises a cry, saying, “Without having become a youth, I am a Shaykh and a Pír.”
عیسی اندر مهد بر دارد نفیر ** که جوان ناگشته ما شیخیم و پیر
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.1795
گر رهید از بعض اوصاف بشر ** شیخ نبود کهل باشد ای پسر
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 یکی موی سیه کان وصف ماست ** نیست بر وی شیخ و مقبول خداست
(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;
چون بود مویش سپید ار با خودست ** او نه پیرست و نه خاص ایزدست
And if a single hair-tip of his (sensual) attributes is surviving, he is not of heaven: he belongs to the (material) world.
ور سر مویی ز وصفش باقیست ** او نه از عرش است او آفاقیست
How the Shaykh excused himself for not weeping on the death of his sons.
عذر گفتن شیخ بهر ناگریستن بر فرزندان
The Shaykh said to her (his wife), “Do not think, O gracious one, that I have not pity and affection and a compassionate heart.
شیخ گفت او را مپندار ای رفیق ** که ندارم رحم و مهر و دل شفیق
I have pity for all the unbelievers, though the souls of them all are ungrateful.1800
بر همه کفار ما را رحمتست ** گرچه جان جمله کافر نعمتست
I have pity and forgiveness for dogs, saying (to myself), ‘Why do they suffer chastisement from the stones (which are cast at them)?’
بر سگانم رحمت و بخشایش است ** که چرا از سنگهاشان مالش است
I utter a prayer for the dog that bites, crying, ‘O God, deliver him from this (evil) disposition!
آن سگی که می‌گزد گویم دعا ** که ازین خو وا رهانش ای خدا
Keep also these dogs in that (good) thought, so that they may not be stoned by the people.’”
این سگان را هم در آن اندیشه دار ** که نباشند از خلایق سنگسار
He (God) brought the saints on to the earth, in order that He might make them a mercy to (all) created beings.
زان بیاورد اولیا را بر زمین ** تا کندشان رحمة للعالمین
He (the saint) calls the people to the Portal of Grace; he calls unto God, saying, “Give (them) release in full!”1805
خلق را خواند سوی درگاه خاص ** حق را خواند که وافر کن خلاص
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!”
جهد بنماید ازین سو بهر پند ** چون نشد گوید خدایا در مبند
To the vulgar belongs (only) the particular mercy; the universal mercy belongs to the hero (the perfect saint).
رحمت جزوی بود مر عام را ** رحمت کلی بود همام را
His particular (individual) mercy has been united with the universal: the mercy of the Sea is the guide on (all) the ways.
رحمت جزوش قرین گشته بکل ** رحمت دریا بود هادی سبل
O (thou who hast the) particular mercy, become joined to the universal: deem the universal mercy the true guide, and go (forward).
رحمت جزوی بکل پیوسته شو ** رحمت کل را تو هادی بین و رو
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.1810
تا که جزوست او نداند راه بحر ** هر غدیری را کند ز اشباه بحر
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?
چون نداند راه یم کی ره برد ** سوی دریا خلق را چون آورد
(When) he becomes united with the Sea, then he guides to the Sea, like a torrent or river.
متصل گردد به بحر آنگاه او ** ره برد تا بحر همچون سیل و جو
And if (before this) he call (the people to God), it is in a conventional fashion; it is not from vision and the revelation of any (Divine) aid.
ور کند دعوت به تقلیدی بود ** نه از عیان و وحی تاییدی بود
She (the Shaykh's wife) said, “Then, since thou hast pity on all, and art like the shepherd (going watchfully) around this flock,
گفت پس چون رحم داری بر همه ** همچو چوپانی به گرد این رمه
How mournest thou not for thine own sons, when Death, the Bleeder, has pierced them with his lancet?1815
چون نداری نوحه بر فرزند خویش ** چونک فصاد اجلشان زد بنیش
Since the evidence of pity is tears in the eyes, why are thine eyes without moisture and tearless?”
چون گواه رحم اشک دیده‌هاست ** دیده‌ی تو بی نم و گریه چراست
He turned towards his wife and said to her, “Old woman, verily the season of December is not like Tamúz (July).
رو به زن کرد و بگفتش ای عجوز ** خود نباشد فصل دی همچون تموز
Whether they all are dead or living, when are they absent and hid from the eye of the heart?
جمله گر مردند ایشان گر حی‌اند ** غایب و پنهان ز چشم دل کی‌اند
Inasmuch as I see them distinct before me, for what reason should I rend my face as thou doest?
من چو بینمشان معین پیش خویش ** از چه رو رو را کنم همچون تو ریش
Although they are outside of Time's revolution, they are with me and playing around me.1820
گرچه بیرون‌اند از دور زمان ** با من‌اند و گرد من بازی‌کنان