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6
2043-2092

  • The iniquitous unbelief of Noah's people and the patience of Noah were instrumental in polishing the mirror of Noah's spirit.
  • جور کفر نوحیان و صبر نوح  ** نوح را شد صیقل مرآت روح 
  • Story of the disciple of Shaykh (Abú) Hasan Kharraqání, may God sanctify his spirit!
  • حکایت مرید شیخ حسن خرقانی قدس الله سره 
  • A dervish went from the town of Tálaqán because of the fame of Abu ’l- Husayn of Kháraqán.
  • رفت درویشی ز شهر طالقان  ** بهر صیت بوالحسین خارقان 
  • He traversed the mountains and the long valley with sincerity and fervent supplication (in order) to visit the Shaykh. 2045
  • کوهها ببرید و وادی دراز  ** بهر دید شیخ با صدق و نیاز 
  • Although the afflictions and injuries which he suffered on the road are deserving (of mention), I will abridge (the story).
  • آنچ در ره دید از رنج و ستم  ** گرچه در خوردست کوته می‌کنم 
  • When the young man reached the end of his journey, he asked to be directed to the house of that (spiritual) king.
  • چون به مقصد آمد از ره آن جوان  ** خانه‌ی آن شاه را جست او نشان 
  • As soon as he knocked at his door with a hundred reverences, the (Shaykh's) wife put forth her head from the door of the house,
  • چون به صد حرمت بزد حلقه‌ی درش  ** زن برون کرد از در خانه سرش 
  • Saying, “What do you want? Tell (me), kind sir.” He replied, “I have come with the intention of paying a visit (to the Shaykh).”
  • که چه می‌خواهی بگو ای ذوالکرم  ** ژگفت بر قصد زیارت آمدم 
  • The wife gave a (loud) laugh. “Ha, ha,” she exclaimed, “look at your beard, look at this undertaking of a journey and (all) this trouble! 2050
  • خنده‌ای زد زن که خه‌خه ریش بین  ** این سفرگیری و این تشویش بین 
  • Was there nothing for you to do in the place (where you come from), that you should idly set out upon this expedition?
  • خود ترا کاری نبود آن جایگاه  ** که به بیهوده کنی این عزم راه 
  • Did you feel a craving to indulge in foolish sight-seeing, or were you overcome by disgust with your home?
  • اشتهای گول‌گردی آمدت  ** یا ملولی وطن غالب شدت 
  • Or, perchance, the Devil laid on you a two-forked barnacle and let loose upon you the temptation to travel.”
  • یا مگر دیوت دو شاخه بر نهاد  ** بر تو وسواس سفر را در گشاد 
  • She uttered unseemly and foul and silly words: I cannot relate all of them.
  • گفت نافرجام و فحش و دمدمه  ** من نتوانم باز گفتن آن همه 
  • The disciple was thrown into a painful state of dejection by her parables and countless mockeries. 2055
  • از مثل وز ریش‌خند بی‌حساب  ** آن مرید افتاد از غم در نشیب 
  • How the new-comer asked the Shaykh's wife, “Where is the Shaykh? Where shall I look for him?” and the rude answer given by the Shaykh's wife.
  • پرسیدن آن وارد از حرم شیخ کی شیخ کجاست کجا جوییم و جواب نافرجام گفتن حرم 
  • Tears burst from his eyes, and he said, “Nevertheless, where is that (spiritual) king of sweet name?”
  • اشکش از دیده بجست و گفت او  ** با همه آن شاه شیرین‌نام کو 
  • She replied, “That vain hypocritical impostor, a trap for fools and a noose for (leading into) error—
  • گفت آن سالوس زراق تهی  ** دام گولان و کمند گمرهی 
  • Hundreds of thousands of callow simpletons like you have fallen, through him, into a hundred rebelliousnesses.
  • صد هزاران خام ریشان هم‌چو تو  ** اوفتاده از وی اندر صد عتو 
  • If you should not see him and return (home) in safety, it will be good (luck) for you: you will not be led astray by him.
  • گر نبینیش و سلامت وا روی  ** خیر تو باشد نگردی زو غوی 
  • A braggart, a lick-platter, a parasite: the noise of his drum has reached the remotest parts of the world. 2060
  • لاف‌کیشی کاسه‌لیسی طبل‌خوار  ** بانگ طبلش رفته اطراف دیار 
  • These folk (who follow him) are (like) Israelites and worshippers of the (golden) calf: why do they fondle such a cow?
  • سبطیند این قوم و گوساله‌پرست  ** در چنین گاوی چه می‌مالند دست 
  • Any one who is duped by this parasite is a carcase by night and a good-for-nothing by day.
  • جیفة اللیلست و بطال النهار  ** هر که او شد غره‌ی این طبل‌خوار 
  • These folk have abandoned a hundred kinds of knowledge and perfection and have embraced a deceit and imposture, saying, ‘This is ecstasy.’
  • هشته‌اند این قوم صد علم و کمال  ** مکر و تزویری گرفته کینست حال 
  • Alas, where are the family of Moses that now they might shed the blood of the calf-worshippers
  • آل موسی کو دریغا تاکنون  ** عابدان عجل را ریزند خون 
  • (Who) have cast religion and piety behind their backs? Where is ‘Umar? Where is a stern command to act righteously? 2065
  • شرع و تقوی را فکنده سوی پشت  ** کو عمر کو امر معروفی درشت 
  • For the licence practised by these people has become notorious: ’tis an indulgence enjoyed by every scoundrelly evil-doer.
  • کین اباحت زین جماعت فاش شد  ** رخصت هر مفسد قلاش شد 
  • Where is the Way of the Prophet and his Companions? Where are his ritual prayer and rosary and (religious) observances?”
  • کو ره پیغامبری و اصحاب او  ** کو نماز و سبحه و آداب او 
  • How the disciple answered that railing woman and bade her refrain from her unbelief and idle talk.
  • جواب گفتن مرید و زجر کردن مرید آن طعانه را از کفر و بیهوده گفتن 
  • The youth cried out at her and said, “Enough! In bright daylight where did the night-patrol come from?
  • بانگ زد بر وی جوان و گفت بس  ** روز روشن از کجا آمد عسس 
  • The splendour of the (holy) men has overspread the East and the West: the heavens have bowed low in amazement.
  • نور مردان مشرق و مغرب گرفت  ** اسمانها سجده کردند از شگفت 
  • The Sun of God has risen from (the sign of) the Ram: the (material) sun has gone, shamefaced, under the veil. 2070
  • آفتاب حق بر آمد از حمل  ** زیر چادر رفت خورشید از خجل 
  • How should the bletherings of a devil like you turn me back from the dust of this abode?
  • ترهات چون تو ابلیسی مرا  ** کی بگرداند ز خاک این سرا 
  • I have not (been impelled to) come by a wind (of vain desire) like a cloud, that I should be turned back from this (holy) presence by a dust (of foolish words).
  • من به بادی نامدم هم‌چون سحاب  ** تا بگردی باز گردم زین جناب 
  • By virtue of that Light the calf becomes a qibla of (Divine) grace; without that Light the qibla becomes (a symbol of) infidelity and an idol.
  • عجل با آن نور شد قبله‌ی کرم  ** قبله بی آن نور شد کفر و صنم 
  • The licence that comes from self-will is error; the licence that comes from God is perfection.
  • هست اباحت کز هوای آمد ضلال  ** هست اباحت کز خدا آمد کمال 
  • In that quarter where the illimitable Light has shone, infidelity has become faith and the Devil has attained unto Islam. 2075
  • کفر ایمان گشت و دیو اسلام یافت  ** آن طرف کان نور بی‌اندازه تافت 
  • He (the saint) is a theatre for the manifestation of the (Divine) Glory, and he is the real beloved (of God): he has carried off the prize from (taken precedence over) all the Cherubim.
  • مظهر عزست و محبوب به حق  ** از همه کروبیان برده سبق 
  • The worship of Adam (by the angels) is clear evidence of his superiority: the husk always bows down (pays homage) to the kernel.
  • سجده آدم را بیان سبق اوست  ** سجده آرد مغز را پیوست پوست 
  • O old woman, (if) you puff (try to put out) God's candle, you will be burnt, you and your head at the same time, O foul-mouthed one.
  • شمع حق را پف کنی تو ای عجوز  ** هم تو سوزی هم سرت ای گنده‌پوز 
  • How should the sea be defiled by a dog's muzzle? How should the sun be extinguished by a puff?
  • کی شود دریا ز پوز سگ نجس  ** کی شود خورشید از پف منطمس 
  • Even if you judge (only) by appearances, tell (me), what is more apparent than this Light? 2080
  • حکم بر ظاهر اگر هم می‌کنی  ** چیست ظاهرتر بگو زین روشنی 
  • In comparison with this appearance all apparent things are in the utmost degree of imperfection and default.
  • جمله ظاهرها به پیش این ظهور  ** باشد اندر غایت نقص و قصور 
  • If any one puff at God's candle, how should the candle be extinguished? His jaws and nose will be burnt.
  • هر که بر شمع خدا آرد پف او  ** شمع کی میرد بسوزد پوز او 
  • Bats like you often dream that this world will be left orphaned (deprived) of the Sun.
  • چون تو خفاشان بسی بینند خواب  ** کین جهان ماند یتیم از آفتاب 
  • The fierce waves of the seas of the Spirit are a hundred times as many as was (the multitude of waves in) the Flood of Noah;
  • موجهای تیز دریاهای روح  ** هست صد چندان که بد طوفان نوح 
  • But hair grew (and formed an obstruction) in the eye of Canaan: he forsook Noah and the Ark and sought the mountain. 2085
  • لیک اندر چشم کنعان موی رست  ** نوح و کشتی را بهشت و کوه جست 
  • Then half a wave swept the mountain and Canaan down into the abyss of dishonour.
  • کوه و کنعان را فرو برد آن زمان  ** نیم موجی تا به قعر امتهان 
  • The moon scatters her light and the dog bays: how should the dog feed on the light of the moon?
  • مه فشاند نور و سگ وع وع کند  ** سگ ز نور ماه کی مرتع کند 
  • Those who travel by night and move swiftly with the moon on her way, how should they relinquish their journey because of the dog's yelping?
  • شب روان و همرهان مه بتگ  ** ترک رفتن کی کنند از بانگ سگ 
  • The part is speeding like an arrow towards the Whole: how should it stop on account of any old hag?
  • جزو سوی کل دوان مانند تیر  ** کی کند وقف از پی هر گنده‌پیر 
  • The gnostic is the soul of religion and the soul of piety: gnosis is the result of past asceticism. 2090
  • جان شرع و جان تقوی عارفست  ** معرفت محصول زهد سالفست 
  • Asceticism is the labour of sowing; gnosis is the growth of the seed.
  • زهد اندر کاشتن کوشیدنست  ** معرفت آن کشت را روییدنست 
  • Therefore the (ascetic's) hard struggle and his firm religious conviction are like the body, (while) the soul of this sowing is the growth (of the seed) and its harvesting.
  • پس چو تن باشد جهاد و اعتقاد  ** جان این کشتن نباتست و حصاد