P. 1


|Views: 351|Likes:
منشور بواسطةMahmoud Mostafa

More info:

Published by: Mahmoud Mostafa on May 16, 2010
حقوق الطبع:Attribution Non-commercial


Read on Scribd mobile: iPhone, iPad and Android.
download as PDF, TXT or read online from Scribd
See more
See less






In the Name of God the Compassionate, the Merciful.
he sciences of Wisdom are God’s armies, wherewith He strengthens the spirits of the initiates, and
purifes their knowledge from the deflement of ignorance, their justice from the deflement of iniquity,
their generosity from the deflement of ostentation, and their forbearance from the deflement of
foolishness; and brings near to them whatever was far from them in respect of the understanding of the state
hereafer; and makes easy to them whatever was hard to them in respect of obedience and zealous endeavour.
And they are amongst the evidences and proofs of the prophets, giving information concerning the mysteries
and sovereignty of God, bestowed on the gnostics exclusively, and how He causes the revolution of the Luminous
Sphere appertaining to the Rahmán and the Pearl, which rules over the vaporous globular sphere, even as the
intellect rules over the bodies of dust and their external and internal senses; for the revolution of that spiritual
Sphere rules over the vaporous sphere and the gleaming meteors and the radiant lamps and the fostering winds
and the outspread earths and the fowing waters. May God beneft His servants thereby and increase their
understanding! Now every reader understands according to the measure of his intelligence, and the devotee
practises devotion according to the measure of his power to exert himself, and the mufi decides questions of law
according to the amount of judgement he possesses, and the alms-giver gives alms in proportion to his ability,
and the donor is generous in proportion to his means, and the recipient of generosity obtains so much of his
bounty as he approves. But he who searches for water in the desert will not be prevented from seeking it by his
knowledge of what is in the seas, and he will be earnest in seeking the Water of this life ere he is cut of from it
by preoccupation with the means of subsistence and hindered by illness and want, and ere objects come between
him and that to which he is hastening, since none who prefers vain desire or is inclined to ease or turns back from
his search or has fears for himself or feels anxiety about his means of livelihood will ever attain unto Knowledge,
unless he take refuge with God and prefer his spiritual afairs to his temporal and take from the treasure of
Wisdom the great riches, which neither lose their value nor are inherited like riches, and the majestic lights and
noble jewels and precious estates, giving thanks for His bounty, glorifying His dispensation, magnifying His
allotment; and unless he seek refuge with God from the vileness of interests and from an ignorance that he makes
much of the little which he sees in himself and makes little of the much and great in others, and admires himself
on account of that for which God hath not given him permission. But it behoves one who hath knowledge and
is seeking that he should learn whatever he does not know, and teach what he knows already, and deal gently
with those of weak intelligence, and heither be made conceited by the stupidity of the stupid nor harshly rebuke
him that is dull of understanding. Such were you aforetime, but God has been gracious unto you. Transcendent
is God and exalted above the sayings of the blasphemers, and the belief of those who attribute partners, and
the imputation of defect by those defcient, and the comparison by the comparers, and the evil conceptions of
the thinkers, and the descriptions by those who vainly imagine. And to Him be the praise and the glory for
the composition of the Divine, Lordly Book of the Masnavi, since He is the Helper to success and the Giver
of bounty, and to Him belongs the conferring abundant benefts and favours, especially upon His servants, the
gnostics, in despite of a party who desire to extinguish the Lights of God with their mouths—but God will bring
His Light to completion, even if the unbelievers are loth. Verily, We have sent down the Warning and verily We
will guard it. And whoever shall alter it afer he hath heard it, surely the guilt thereof is upon those who alter it:
verily, God is Hearing and Knowing. And praise be to God, the Lord of all created beings!
موس رتفد
In The Name of God The Merciful, The Compassionate
O Light of the Truth, Husamu’ddin, bring this Tird Book,
for “three times” has become a sunna.
Open the treasury of mysteries;
in respect of the Tird Book leave excuses alone.
Your power fows from the power of God,
not from the veins which throb because of heat.
Tis lamp, the sun, which is bright—
it is not by means of wick and cotton and oil.
Te vault of heaven, which is so enduring,
is not supported by any tent-rope or pillar.
Te power of Gabriel was not from the kitchen;
it was from beholding the Creator of existence.
Likewise, know this power of the Abdal of God to be from God,
not from dishes and from trays.
Teir bodies too have been moulded of the Light,
so that they have transcended the Spirit and the Angel.
Inasmuch as you are endowed with the qualities of the Almighty,
pass beyond the fre of the maladies, like Khalil.
To you also the fre will become coolness and safety,
O you to whose complexion the elements are slaves.
Te elements are the substance of every complexion,
but this complexion of yours is superior to every grade.
Tis complexion of yours is of the simple world;
it has now gathered up the attributes of Unity.
Oh, alas, the area of the people’s understandings is exceeding narrow:
the people have no throat.
O Light of the Truths, through the keenness of your perception
your sweetmeat bestows a throat on stone.
Mount Sinai in the epiphany gained a throat,
so that it quafed the wine; but it could not bear the wine.
Tereby the mountain was shattered and split asunder:
have you seen a mountain amble like a camel?
رايب نيدلا ماسح قحلا ءايض ىا
راب هس دش تنس هك رتفد موس نيا
ار رارسا ى هنيجنگ اشگ رب
ار راذعا لهب رتفد موس رد
دهز ىم قح توق زا تتوق
دهج ىم ترارح زك ىقورع زا هن
دوب نشور واك سمش غارچ نيا
دوب نغور و هبنپ و ليتف زا هن
دوب مياد نينچ واك نودرگ فقس
دوب مياق ىنتسا و بانط زا هن
دوبن خبطم زا ليربج توق
دوجو قلخ راديد زا دوب
قح لادبا توق نيا نانچمه
قبط زا و ماعط زا هن ناد قح ز مه
دنا هتشرسا رون ز مه ار ناشمسج
دنا هتشذگب كلم زا و حور ز ات
ليلج فاصوا هب ىفوصوم هك نوچ
ليلخ نوچ رذگب ضارما شتآ ز
ملس و درب مه وت رب شتآ ددرگ
ملغ ار تجازم رم رصانع ىا
تسا هيام رصانع ار ىجازم ره
تسا هياپ ره زا رترب تجازم نيو
طسبنم ناهج زا تجازم نيا
طقتلم دش نونك ار تدحو فصو
قلخ ماهفا ى هصرع اغيرد ىا
قلح قلخ درادن دمآ گنت تخس
وت ىار قذح هب قحلا ءايض ىا
وت ىاولح ار گنس دشخب قلح
تفاي قلح ىلجت ردنا روط هوك
تفاتن رب ار ىم و ديشون ىم هك ات
لبجلا قشنا و هنم اكد راص
لمجلا صقر لبج نم متيأر له
موس رتفد همدقم
Bestowal of mouthfuls comes from everyone to someone;
bestowal of a throat is the work of God alone.
سك هب سك ره زا ديآ ىشخب همقل
سب و تسا نادزي راك ىشخب قلح
He bestows a throat on the body and on the spirit;
He bestows a separate throat for every part of you.
Tis He bestows at the time when you become Majestic
and become void of guile and deceit,
So that you will not tell the King’s secret to any one
nor pour out sugar before fies.
Te secrets of Majesty are drunk in by the ear of that one who,
like the lily, has a hundred tongues and is dumb.
Te grace of God bestows a throat on the earth,
to the end that it may drink water and make a hundred herbs grow.
Again, He bestows on the creature of earth a throat and lip,
in order that it may eat its herbage in desire.
When the animal has eaten its herbage, it becomes fat:
the animal becomes a mouthful for Man and goes.
In turn it becomes earth and becomes a devourer of Man,
when the spirit and the sight are separated from Man.
I beheld the atoms with their mouths all open:
if I should tell of their food, it would become long.
Provisions have provision from His bounty;
His universal grace is the nourisher of them that nourish.
He bestows gifs on the gifs,
for how should wheat spring forth without any sustenance?
Tere is no end to the explanation of this matter.
I have told a portion: you may know the portions.
Know that the entire world is eating and being eaten;
know that those who have everlasting life are fortunate and accepted.
Tis world and its inhabitants are dispersed;
that world and its travellers are continuing.
Tis world and its lovers are cut of;
the people of that world are eternalized and united.
Te noble, then, is he that gives to himself the Water of Life
that remains unto everlasting.
Te noble one is the good works which endure:
he has been freed from a hundred banes and perils and fears.
ار حور و ار مسج دشخب قلح
ادج توضع ره رهب دشخب قلح
ىوش ىللجا هك دشخب ىهگ نيا
ىوش ىلاخ لغد زا و اغد ز و
سك هب ار ناطلس رس ىيوگن ات
سگم شيپ ار دنق ىزيرن ات
للج رارسا دشون سك نآ شوگ
لل و داتفا نابز دص نسوس وچ واك
ادخ فطل ار كاخ دشخب قلح
ايگ دص ديورب و بآ دروخ ات
بل و قلح دشخبب ار ىكاخ زاب
بلط ردنا دروخ ار شهايگ ات
تفز تشگ ناويح دروخ شهايگ نوچ
تفر و ناسنا ى همقل ناويح تشگ
رشب لاكا دش دمآ كاخ زاب
رصب و حور رشب زا دش ادج نوچ
زاب هلمج ناشناهد مديد اه هرذ
زارد ددرگ ناشدروخ ميوگب رگ
وا ماعنا زا گرب ار اهگرب
وا ماع فطل هياد ار ناگياد
دهد ىم وا اهقزر ار اهقزر
دهز نوچ ىياذغ ىب مدنگ هكنا ز
اهتنم ار نخس نيا حرش تسين
اه هراپ ىنادب متفگ ىا هراپ
ناد لوكأم و لكآ ملاع هلمج
ناد لوبقم و لبقم ار نايقاب
رشتنم شنانكاس و ناهج نيا
رمتسم شناكلاس و ناهج نآ و
عطقنم شناقشاع و ناهج نيا
عمتجم دلخم ملاع نآ لها
دهد ار دوخ واك تسا نآ ميرك سپ
دبا ات دنام هك ىناويح بآ
ميرك دمآ تاحلاصلا تايقاب
ميب و راطخا و تفآ دص زا هتسر
If they (the noble) are thousands, there is no more than one:
it is not like the fancies of him that thinks of number.
تسين شيب سك كي دننارازه رگ
تسين شيدنا ددع تلايخ نوچ
Te eater and the eaten have a throat and windpipe:
the victor and the vanquished have understanding and mental perception.
He bestowed a throat on the rod of justice;
it devoured all those many rods and ropes;
And in it was no increase from all that eating,
because its eating and its form were not animal.
To Faith also He gave a throat like the rod,
so that it devoured every vain fancy that was born.
Hence the spiritual and intelligible things, like the concrete things,
have throats, and the giver of food to the throat of the spiritual and
intelligible things is also God.
Terefore from the Moon to the Fish there is nothing in creation
that has not a throat in respect of its drawing sustenance.
Te spirit’s throat is emptied of thought for the body,
then its apportioned sustenance becomes Majestic.
Know that the necessary condition is the transformation of the nature,
for the death of evil men is from evil nature.
When it has become natural to a human being to eat clay,
he grows pale and ill-complexioned and sickly and miserable;
When his ugly nature has been transformed,
the ugliness departs from his face, and he shines like a candle.
Where is a nurse for the suckling babe?—
that with kindness she may sweeten the inner part of its mouth,
And, though she bar its way to her teat
may open up for it the way to a hundred gardens?
Because the teat has become to that feeble
a barrier from thousands of pleasures and dishes and loaves
Our life, then, depends on weaning. Endeavour little by little.
Te discourse is complete.
When man was an embryo his nourishment was blood:
in like fashion the true believer draws purity from flth.
Trough being weaned from blood, his nourishment became milk;
and through being weaned from milk, he became a taker of food.
And through being weaned from food he becomes like Luqman;
he becomes a seeker of the hidden game.
ىان و تسا قلح ار لوكأم و لكآ
ىار و تسا لقع ار بولغم و بلاغ
ار لدع ىاصع وا ديشخب قلح
ار لبح و اصع نادنچ نآ دروخ
لكا هلمج نآ ز دشن نوزفا وا ردنا و
لكش و لكا شدوبن ىناويح هكنا ز
داد قلح مه اصع نوچ ار نيقي رم
داز هك ار ىلايخ ره وا دروخب ات
تساهقلح نايعا وچ ار ىناعم سپ
تسادخ مه ىناعم قلح قزار
تسين قلخ زا چيا ىهام ات هم ز سپ
تسين قلح ار وا هيام بذج هب هك
دوش ىلاخ نت ركف زا ناج قلح
دوش ىللجا شيزور ناهگ نآ
نادب دمآ جازم ليدبت طرش
نادب گرم دوب دب جازم زك
دش راوخ لگ ىمدآ جازم نوچ
دش راوخ و ميقس و گنر دب و درز
تفاي ليدبت وا تشز جازم نوچ
تفات عمش نوچ شخر زا ىتشز تفر
ار زومآ ريش لفط وك ىا هياد
ار زوفدپ دنك شوخ تمعن هب ات
وا رب ناتسپ نآ هار ددنبب رگ
وا رب ناتسب دص هار دياشگ رب
فيعض نآ باجح دش ناتسپ هكنا ز
فيعر و ناوخ و تمعن نارازه زا
ماطف فوقوم تسام تايح سپ
ملكلا مت نك دهج كدنا كدنا
اذغ نوخ دب ىمدآ دوب نينج نوچ
اذك نموم درب ىكاپ سجن زا
دش ريش شياذغ نوخ ماطف زا
دش ريگ همقل ريش ماطف زو
دوش ىنامقل همقل ماطف ز و
دوش ىناهنپ راكشا بلاط
If any one were to say to the embryo in the womb,
“Outside is a world exceedingly well-ordered,
محر رد ىتفگب سك ار نينج رگ
مظتنم سب ىملاع نوريب تسه
A pleasant earth, broad and long,
wherein are a hundred delights and so many things to eat,
Mountains and seas and plains,
fragrant orchards, gardens and sown felds,
A sky very lofy and full of light,
sun and moonbeams and a hundred stars.
From the south-wind and from the north-wind and from the west-wind
the gardens have wedding-feasts and banquets.
Its marvels come not into description:
why are you in tribulation in this darkness?
Why do you drink blood on the gibbet of this narrow place
in the midst of confnement and flth and pain?”
It, in virtue of its present state, would be incredulous,
and would turn away from this message and would disbelieve it,
Saying, “Tis is absurd and is a deceit and delusion,”
because the judgement of the blind has no imagination.
Inasmuch as its perception has not seen anything of the kind,
its incredulous perception would not listen;
Just as in this world
the Abdal speak of that world to the common folk,
Saying, “Tis world is an exceeding dark and narrow pit;
outside is a world without scent or colour”:
Naught entered into the ear of a single one of them,
for this desire is a barrier huge and stout.
Desire closes the ear from hearing;
self-interest closes the eye from beholding,
Even as, in the case of the embryo,
desire for the blood which is its nourishment in the low abodes
Debarred it from the news of this world:
it knows no breakfast but blood
لوط و ضرع اب ىمرخ نيمز كي
لوكا نيدنچ و تمعن دص وا ردنا
اهتشد و اهرحب و اههوك
اه تشك و اه غاب اه ناتسوب
ايض رپ و دنلب سب ىنامسآ
اهس دص و باتهام و باتفآ
روبد زا و لامش زا و بونج زا
روس و اهيسورع دراد اهغاب
نآ ىاهبياجع ديان تفص رد
ناحتما رد ىا هچ تملظ نيا رد وت
انگنت خيم راچ رد ىروخ نوخ
انع و ساجنا و سنج نايم رد
ىدب ركنم دوخ لاح مكح هب وا
ىدش رفاك و ضرعم تلاسر نيز
رورغ و تسا بيرف و تسا لاحم نياك
روك مهو درادن ىريوصت هكنا ز
وا كاردا ديدن نوچ ىزيچ سنج
وا كانركنم كاردا دونشن
ناهج ردنا ماع قلخ هك نانچمه
ناشدنيوگ ىم لادبا ناهج نآ ز
گنت و كيرات سب تسا ىهاچ ناهج نياك
گنر و وب ىب ىملاع نوريب تسه
تفرن ناشيا ز ىسك شوگ رد چيه
تفز و فرژ باجح دمآ عمط نياك
عامتسا زا عمط ددنب ار شوگ
علطا زا ضرغ ددنب ار مشچ
نوخ عمط ار نينج نآ هك نانچمه
نود ناطوا رد تسوا ىاذغ ناك
درك بوجحم ناهج نيا ثيدح زا
دروخ تشاچ دنادن ىم وا نوخ ريغ
حصان تحيصن كرت و صرح زا هچب ليپ ناگدنروخ ى هصق
Story of those who ate the young elephant fom greed and because they neglected
the advice of the sincere counsellor
Have you heard that in India
a sage spied a party of friends?
Lef hungry, lacking provisions, and naked,
they were coming from travel on a far road.
His wisdom’s love was stirred, and he gave them a fair greeting
and blossomed like a rose-bush.
“I know,” he said, “that anguish has gathered upon you
from this Karbala in consequence of hunger and emptiness;
But, for God’s sake, for God’s sake, O illustrious company
let not your food be the young of the elephant!
Te elephant is in this direction that you are now going;
do not tear in pieces the elephant’s ofspring, but listen.
Te young elephants are on your road:
to hunt them down is what your hearts desire exceedingly.
Tey are very weak and tender and very fat,
but their mother is searching lying in wait.
She will roam a hundred leagues’ distance in quest of her children,
moaning and making lament.
Fire and smoke issue from her trunk:
beware of those pitied children of hers !”
O son, the saints are God’s children:
in absence and presence well aware.
Do not deem absence to be the result of imperfection on their part,
for He takes vengeance for the sake of their spirits.
He said, “Tese saints are My children in exile,
sundered from dominion and glory;
Despised and orphaned for the sake of probation,
but secretly I am their friend and intimate.
All of them are supported by My protections:
you may say they are in truth parts of Me.
Take heed! Take heed! Tese are My dervishes;
they are a hundred thousand thousand and they are one body.”
ناتسودنه رد هك وت ىدينش نآ
ناتسود ىهورگ ىياناد ديد
روع و گرب ىب هدش هدنام هنسرگ
رود هار زا رفس زا دنديسر ىم
تفگب و ديشوج شيياناد رهم
تفكش نبلگ نوچ و ناشيملس شوخ
لخ ز و عوجت زك مناد تفگ
لبرك نيز ناتجنر دمآ عمج
ليلج موق ىا لا
لا كيل
ليپ دنزرف ناتدروخ دشابن ات
ديور ىم نونكا هك وس نيا تسه ليپ
ديونشب و دينكشم هداز ليپ
ناتهار ردنا دنناگچب ليپ
ناتهاوخ لد سب تسه ناشيا ديص
نيمس سب و فيطل و دنفيعض سب
نيمك رد بلاط تسه ردام كيل
هار گنسرف دص دنزرف ىپ زا
هآ هآ و نينح رد ددرگب وا
وا موطرخ زا ديآ دود و شتآ
وا موحرم كدوك نآ ز رذحلا
رسپ ىا دنقح لافطا ايلوا
ربخ اب ناشيا تبيغ و روضح رد
ناشناصقن زا شيدنم ىبياغ
ناشناج ىارب زا نيك دشك واك
ايلوا نيا دننم لافطا تفگ
ايك و راك زا درف ىبيرغ رد
ميتي و راوخ ناحتما ىارب زا
ميدن و راي منم رس ردنا كيل
نم ىاهتمصع هلمج راد تشپ
نم ىازجا دوخ دنتسه اييوگ
دننم ناشوپ قلد نيا ناه و ناه
دننت كي و رازه ردنا رازه دص
Else, how should a Moses have overthrown Pharaoh
by means of one goodly rod?
رنه ىبوچ كي هب ىدرك ىك هن رو
ربز و ريز ار نوعرف ىيسوم
Else, how should Noah have submerged East and West in his Flood
by means of one evil curse?
One prayer of the generous Lot
would not have razed their entire city in despair.
Teir city, resembling Paradise, became a lake of black water:
go, behold the sign!
Tis sign and this information lie in the direction of Syria:
you will see it as you pass on the way to Jerusalem.
Hundreds of thousands of prophets who worshipped God
truly there have been chastisements in every generation
If I should tell on and if this narration should increase,
not only hearts but the mountains would bleed.
Te mountains bleed and again become solid;
you do not see them bleed: you are blind and reprobate.
A marvellous blind man, far-sighted and keen-eyed,
but sees nothing of the camel except the hair!
Man, from the frugality of greed, inspects hair by hair:
like a bear, he keeps dancing to no purpose.
Dance where you break yourself
and tear away the cotton from the sore of lust.
Men dance and wheel on the battle-feld:
they dance in their own blood.
When they are freed from the hand of self, they clap a hand;
when they escape from their own imperfection, they make a dance.
From within them musicians strike the tambourine;
at their ecstasy the seas burst into foam.
You see it not, but for their ears
the leaves too on the boughs are clapping hands.
You do not see the clapping of the leaves:
one must have the spiritual ear, not this ear of the body.
Close the ear of the head to jesting and lying,
that you may see the resplendent city of the soul.
Te ear of Mohammed draws out the hidden meaning in the words,
for God says of him in the Qur’an, “He is an ear.”
دب نيرفن كي هب ىدرك ىك هن رو
دوخ باقرغ ار برغ و قرش حون
دار طول ىاعد كي ىدنكن رب
دارم ىب ار ناشناتسرهش هلمج
ناشسودرف نوچ ناتسرهش تشگ
ناشن نيب ور هيس بآ ى هلجد
ربخ نيا و ناشن نيا تسا ماش ىوس
رذگ رد ىنيبب شسدق هر رد
تسرپ قح ىايبنا ز نارازه دص
تس هدب اهتسايس ىنرق ره هب دوخ
دوش نوزفا نايب نيو ميوگب رگ
دوش نوخ اه هك هك دوب هچ رگج دوخ
درسفب نآ زاب و اه هك دوش نوخ
در و ىروك ندش نوخ ىنيبن وت
مشچ زيت نيب رود ىروك هفرط
مشپ ريغ دنيبن رتشا زا كيل
سنا صرح ى هفرص ز دنيب وم هب وم
سرخ وچمه دراد دوصقم ىب صقر
ىنكشب ار دوخ هك نك اج نآ صقر
ىنك رب توهش شير زا ار هبنپ
دننك ناديم رس رب نلوج و صقر
دننك نادرم دوخ نوخ ردنا صقر
دننز ىتسد دوخ تسد زا دنهر نوچ
دننك ىصقر دوخ صقن زا دنهج نوچ
دننز ىم فد نورد زا ناشنابرطم
دننز ىم فك ناشروش رد اهرحب
ناششوگ رهب كيل ىنيبن وت
نانز فك مه اهخاش رب اهگرب
ندز فك ار اهگرب ىنيبن وت
ندب شوگ نيا هن دياب لد شوگ
غورد و لزه زا دنب رب رس شوگ
غورف اب ناج رهش ىنيبب ات
نخس رد دمحم شوگ دشك رس
ه قح ىبن رد ديوگب شك
Tis Prophet is entirely ear and eye; we are refreshed by him:
he is the breast and we the boy
ىبن نيا تسا مشچ و تسا شوگ رس هبرس
ىبص ام وا تسا عضرم ام وز هزات
Tis discourse has no end. Go back to those who had to do
with the elephant, and start at the beginning.
Te remainder of the Story of those who molested the young elephants
Te elephant takes a snif at every mouth
and keeps poking round the belly of every man,
To see where she will fnd the roasted fesh of her young,
so that she may manifest her vengeance and strength.”
You eat the fesh of God’s servants:
you backbite them, you will sufer retribution.
Beware, for he that smells your mouths is the Creator:
how shall any one save his life except him that is true?
Woe to the scofer whose smell shall be tested in the grave
by Munkar or Nakir!
Tere is no possibility of withdrawing the mouth from those mighty ones,
or of sweetening the mouth with medicinal ointments.
Tere is no water and oil to cover the face,
there is no way of evasion to intelligence and sagacity.
How many a time will the blows of their maces
beat upon the head and rump of every vain gabbler!
Look at the efect of the mace of ‘Azra’il,
if you do not see the wood and iron in forms.
Sometimes too they appear in form:
the patient is aware thereof.
Te patient says, O my friends,
what is this sword over my head? “
“We do not see it; this must be imagined.”
What fancy is this? For it is departure.
What fancy is this, from terror of which
this inverted sphere has now become a phantom?
نار زاب درادن ناياپ نخس نيا
نار زاغآ رب و ليپ لها ىوس
ناگچب ليپ ناضرعتم ى هصق ى هيقب
دنك ىم ىيوب ليپ ار ناهد ره
دنت ىم رب رشب ره ى هدعم درگ
شيوخ روپ بابك دباي اجك ات
شيوخ روز و ماقتنا ديامن ات
ىروخ قح ناگدنب ىاهتشوگ
ىرب رفيك ىنك ناشيا تبيغ
تسا قلاخ ناتناهد ىايوب هك ناه
تسا قداص واك نآ ريغ ناج درب ىك
ريگ ىوب شك ىيسوسفا نآ نا و
ريكن اي ركنم روگ ردنا دشاب
ناهم نآ ز ناكما نديدزد ناهد ىن
ناهد وراد زا ندرك شوخ ناهد هن
ار شوپ ور رم تسين نغور و بآ
ار شوه و لقع تسين تليح هار
ناشزرگ ىاهمخز دبوك دنچ
ناشزرم و اخژاژ ره رس رب
رثا رگنب ار لييارزع زرگ
روص رد نهآ و بوچ ىنيبن رگ
ىهگ هگ ديامن ىم تروص هب مه
ىهگآ دشاب روجنر نامه نآ ز
نم ناراي ىا روجنر نآ ديوگ
نم ناراس رب ريشمش نيا تسيچ
لايخ نيا دشاب مينيب ىمن ام
لاحترا تسه نيا هك نيا تسا لايخ هچ
نوگن خرچ نيا هك نيا تسا لايخ هچ
نونك دش ىلايخ نيا بيهن زا
To the sick man the maces and swords became perceptible, and his
head dropped down.
دش سوسحم اهغيت و اهزرگ
دش سوكنم شرس و راميب شيپ
He sees that that is for his sake:
the eye of foe and friend is barred from it.
Worldly greed vanished, his eye became keen:
his eye became illumined at the moment of bloodshed.
Tat eye of his, from the result of his pride and his anger,
became the cock that crows unseasonably.
It is necessary to cut of the head of the bird
that rings the bell at the wrong time.
At every moment your particular spirit is struggling with death:
in your spirit’s death-struggle look to your faith!
Your life is like a purse of gold:
day and night are like him who counts the gold coins.
He counts and gives the gold without stopping,
until it is emptied and there comes the eclipse.
If you take away from a mountain and do not put in the place,
the mountain will be demolished by that giving.
Terefore, for every breath, put an equivalent in its place,
so that by and fall to worship and draw nigh you may gain your object.
Do not strive so much to complete afairs:
do not strive in any afair that is not religious.
at the end you will depart incomplete,
your afairs marred and your bread unbaked.
And the beautifying of your grave and sepulchre
is not by means of stone and wood and plaster;
Nay, but by digging for yourself a grave in purity
and burying egoism in His egoism,
And by becoming His dust and buried in love of Him,
so that your breath may gain replenishments from His breath.
A tomb with domes and turrets—
that is not good on the part of the followers of Reality.
Look now at a living person attired in satin:
does the satin help his understanding at all?
His soul is in hateful torment,
the scorpion of grief is in his grief-laden heart.
تسوا رهب زا نآ هك دنيب ىمه وا
تسود مشچ و نآ ز هتسب نمشد مشچ
دش زيت شمشچ و تفر ايند صرح
دش زير نوخ هگ نشور وا مشچ
وا مشچ نآ دش ماگنه ىب غرم
وا مشخ و وا ربك ى هجيتن زا
ار غرم ديآ بجاو نديرب رس
ارد دنابنج تقو ريغ هب واك
ار تناج وزج تسا ىعزن نامز ره
ار تناميا ناج عزن ردنا رگنب
تسا رز نايمه دننام وت رمع
تسا رمشا رانيد دننام بش و زور
فوقو ىب رز دهد ىم درامش ىم
فوسخ ديآ و ددرگ ىلاخ هك ات
ىاج هب ىهنن و ىناتسب هك ز رگ
ىاپ ز نداد نآ ز هوك ديآ ردنا
ضوع ار مد ره ىاج رب هنب سپ
ضرغ ىباي ْ ب
د ُ ج ْ سا
و ز ات
شوكم نيدنچ اهراك ىمامت رد
شوكم نيد رد دوب هك ىراك هب زج
مامتان ىهاوخ تفر وت تبقاع
ماخ وت نان و رتبا تياهراك
دحل و روگ ندرك ترامع نآ و
دبل هن و بوچ هب و تسا گنس هب هن
ىنك ىروگ افص رد ار دوخ هكلب
ىنم نفد ىنك وا ىنم رد
شمغ نوفدم و ىدرگ وا كاخ
شمد زا اهددم دباي تمد ات
هرگنك و اه هبق و هناخروگ
هرس نآ ىنعم باحصا زا دوبن
ار شوپ سلطا هدنز نونكا رگنب
ار شوه دريگ تسد سلطا چيه
وا ناج نآ تسا ركنم باذع رد
وا نادمغ لد رد مغ مدژك
Outside, on his exterior, embroideries and decorations;
but within he is sorely lamenting from thoughts,
راگن و شقن شرهاظ رب نورب زا
راز راز وا اه هشيدنا ز نورد ز و
While you may see another in an old patched frock,
his thoughts as the sugar-cane and his words (like) sugar.
Returning to the story of the elephant
Said the sincere adviser, “Listen to this counsel of mine,
so that your hearts and souls may not be aficted.
Be content with herbage and leaves;
do not go in chase of the young elephants.
I have put of from my neck the debt of admonition:
how should the end of admonition be anything but felicity?
I came to deliver the message
that I may save you from repentance.
Beware! Let not greed waylay you,
let not greed for food tear you up by the roots!”
Tis he said, and gave a farewell and departed;
their famine and hunger waxed great on the way.
Suddenly, in the direction of a highroad,
they espied a fat young elephant, newly born.
Tey fell upon it like furious wolves,
ate it clean up, and washed their hands.
One of the fellow-travellers did not eat and exhorted,
for the sayings of that dervish were remembered by him.
Tose words hindered him from its roasted fesh :
old intelligence bestows on you a new fortune.
Ten they all fell down and slept,
but the hungry one like the shepherd in the fock.
He saw a frightful elephant approaching:
frst she came and ran towards him who was keeping guard.
She smelt his mouth three times:
no disagreeable smell came from it.
She paced round him several times and went of:
the huge queen-elephant did not harm him.
نهك قلد نآ رد ىنيب ىكي نآ و
نخس ركش و هشيدنا تابن نوچ
ليپ تياكح هب نتشگ زاب
نم دنپ نيا ديونشب حصان تفگ
نحتمم ددرگن ناتناج و لد ات
ديوش عناق اهگرب و هايگ اب
ديور مك ناگچب ليپ راكش رد
حصن ماو نودرگ ز مدرك نورب نم
حصن ماجنا دوب ىك تداعس زج
مدمآ تلاسر غيلبت هب نم
مدن زا ار امش رم مناهر ات
دنز ناتهر عمط هك ادابم نيه
دنك رب ناتاهخيب زا گرب عمط
تفر و درك ىداب ريخ و تفگب نيا
تفز هار رد ناشعوج و طحق تشگ
ىا هداج ىوس دنديد ناهگان
ىا هدازون ىهبرف ىليپ روپ
تسم ناگرگ نوچ دنداتفا ردنا
تسد دنتسش ورف شدندروخ كاپ
داد دنپ و دروخن هرمه ىكي نآ
داي دوب شريقف نآ ثيدح هك
نخس نآ دمآ عنام شبابك زا
نهك لقع ارت دشخب ون تخب
همه نآ دنتفخ و دنداتفيب سپ
همر ردنا نابش نوچ هنسرگ نآ و
ديسر ىم ىكانمهس ىليپ ديد
ديود سراح ىوس دمآ لوا
راب هس ار شناهد نآ درك ىم ىوب
راوگان دماين وز ىيوب چيه
تفرب و تشگ وا درگ ىراب دنچ
تفز ليپ هش نآ درزان ار و رم
She smelt the lips of every sleeper,
and the smell was coming to her from each of those slumbering men.
درك ىوب ار ىا هتفخ ره بل رم
درم هتفخ نآ ز ار و دمآ ىم ىوب
He had eaten of the roasted fesh of the young elephant:
the elephant quickly tore him to pieces and killed him.
At once she set about rending the people of that company one by one,
and she had no awe of it.
She tossed each one in the air recklessly,
so that he dashed on the earth and was cloven asunder.
O drinkers of the people’s blood, leave the way,
lest their blood wage war against you.
Know for sure that their property is their blood,
because property comes into one’s hand by strength.
Te mother of those young elephants will exact vengeance:
retribution will slay him that eats the young elephant.
O eater of bribes, you eat the young elephant:
from you too the Master of the elephant will wring the breath.
Te smell put to shame the deviser of fraud:
the elephant knows the smell of her child.
He that perceives the smell of God from Yemen,
how should not he perceive the smell of falsehood from me?
Inasmuch as Mustafa smelt from far away,
how should not he smell the odour from our mouths?
He does smell it, but he conceals from us:
the good and bad smells go up to Heaven.
You are sleeping,
and the smell of that unlawful deed is beating on the azure sky.
It accompanies your foul breaths;
it ascends to the smellers in the celestial sphere.
Te smell of pride and the smell of greed and the smell of lust
will become, in speaking, like onions.
If you take oath, saying, “When have I eaten them?
I have abstained from onions and garlic,”
Te breath of your oath will inform
and will strike upon the noses of those who sit beside you.
Many prayers, then, are rejected because of the smell thereof:
the corrupt heart shows in the tongue.
دوب هدروخ هداز ليپ بابك زا
دوز ليپ شتشكب و دينارد رب
هورگ نآ ز ار كي هب كي وا نامز رد
هوكش نآ ز شدوبن و دينارد ىم
فازگ ار كي ره تخادنا اوه رب
فاكش دش ىم نيمز رب دز ىمه ات
درب هار زا قلخ نوخ ى هدنروخ ىا
دربن تناشيا نوخ دراين ات
نيقي ناد ناشيا نوخ ناشيا لام
نيمي رد ديآ روز زا لام هكنا ز
دشك نيك ناگچب ليپ نآ ردام
دشك رفيك ار هراوخ هچب ليپ
راوخ هراپ ىا ىروخ ىم هچب ليپ
رامد وت زا ليپ مصخ درآ رب مه
ار شيدنا ركم درك اوسر ىوب
ار شيوخ لفط ىوب دناد ليپ
نمي زا ار قح ىوب دباي هك نآ
نم ز ار لطاب ىوب دباين نوچ
رود هار زا ىوب درب نوچ ىفطصم
روخب ام ناهد زا دباين نوچ
ام ز دناشوپ كيل دبايب مه
امس رب ديآ رب دب و كين ىوب
مارح نآ ىوب و ىبسخ ىمه وت
مافزبس نامسآ رب دنز ىم
دوش ىم تتشز سافنا هرمه
دور ىم نودرگ ناريگوب هب ات
زآ ىوب و صرح ىوب و ربك ىوب
زايپ نوچ ديايب نتفگ نخس رد
ما هدروخ ىك نم دنگوس ىروخ رگ
ما هدرك ىوقت ريس و زايپ زا
دنك ىزامغ دنگوس مد نآ
دنز رب نانيشنمه غامد رب
نآ ىوب زا دوش در اهاعد سب
نابز رد ديامن ىم ژك لد نآ
Te answer to such a prayer is “Get you gone”:
the requital for every knave is the cudgel of repulse.
اعد نآ باوج ديآ ا
اغد ره ىازج دشاب در بوچ
If your words be wrong and your meaning right,
that wrongness of expression is acceptable to God.
Explaining that in the sight of the Beloved a fault committed by lovers
is better than the correctness of strangers.
Te veracious Bilal in the call to prayer used, from ardent feeling,
to pronounce ђayya as hayya,
So that they said, “O Messenger, this fault is not right now
when it is the beginning of the edifce.
O Prophet and Messenger of the Creator,
get a muezzin who speaks more correctly.
At the commencement of religion and piety,
it is a disgrace to mispronounce hayy ala’l-falah.”
Te Prophet’s wrath boiled up, and he gave one or two indications
of the hidden favours which God had bestowed upon Bilal,
Saying, “ O base men, in God’s sight the hayy of Bilal
is better than a hundred ha’s and kha’s and words and phrases.
Do not stir me to anger, lest I divulge your secret—
your end and your beginning.”
If you have not a sweet breath in prayer,
go and beg a prayer from the pure.
How God most High commanded Moses, on whom be peace, saying,
“Call unto Me with a mouth with which you have not sinned.”
He said, “O Moses,
ask Me for protection with a mouth you have not sinned with.”
Moses said, “I have not such a mouth.”
God said, “Call unto Me by the mouth of others.”
تسار تينعم دوب جك تثيدح رگ
تسادخ لوبقم ظفل ىجك نآ
بوبحم دزن تسا ناگناگيب باوص زا رتهب نابحم ىاطخ هك نآ نايب
زامن گناب رد قدص للب نآ
زاين زا دناوخ ىمه ىه ار ىح
تسين تسار ربميپ ىا دنتفگب ات
تسانب زاغآ هك نونكا اطخ نيا
راگدرك لوسر ىا و ىبن ىا
رايب حصفا دوب واك نذوم كي
حلص و نيد لوا دشاب بيع
حلفلا ىلع ىح ظفل ندناوخ نحل
تفگب و ديشوجب ربمغيپ مشخ
تفهن تايانع زا ىزمر ود كي
للب ىه ادخ دزن ناسخ ىاك
لاق و ليق و ىخ و ىح دص زا رتهب
ناتزار نم ات ديناروشماو
ناتزاغآ و رخآ ميوگناو
اعد رد شوخ مد وت ىرادن رگ
افص ناوخا ز هاوخ ىم اعد ور
ىا هدركن هانگ ناهد نادب هك ناوخ ىناهد هب ارم هك ملسلا هيلع ىسوم هب ىلاعت قح رما
هانپ وج ىم نم ز ىسوم ىا تفگ
هانگ وت ىدركن هك ىناهد اب
ناهد نآ مرادن نم ىسوم تفگ
ناوخ ريغ ناهد زا ار ام تفگ
When did you sin by the mouth of others?
Invoke by the mouth of others, crying, “O God!”
هانگ ىدرك ىك ريغ ناهد زا
هلا ىاك ناوخ رب ريغ ناهد زا
Act in such wise
that mouths may pray for you in the nights and days.
Ask pardon by a mouth with which you have committed no sin—
and that will be the mouth of others—
Or make your own mouth pure;
make your spirit alert and nimble.
Praise of God is pure:
when purity has come, deflement packs and goes out.
Contraries fee from contraries:
night fees when the light shines forth.
When the pure Name comes into the mouth,
neither impurity remains nor sorrows.
Showing that the supplicant’s invocation of God
is essentially the same thing as God’s response to him
One night a certain man was crying “Allah! “
till his lips were growing sweet with praise of Him.
Te Devil said, “Please, O garrulous one,
where is the ‘Here am I’ to all this ‘Allah’?
Not a single response is coming from the Trone:
how long will you cry ‘Allah’ with grim face?”
He became broken-hearted and laid down his head:
in a dream he saw Khadir amidst the verdure.
He said, “Listen, you have held back from praising God:
how is it that you repent of having called unto Him?”
He said, “No Here am I is coming to me in response,
hence I fear that I may be driven away from the Door.”
He said, “Tat ‘Allah’ of yours is My ‘Here am I,’ and that supplication
and grief and ardour of yours is My messenger.
Your shifs and attempts to fnd a means were My drawing,
and released your feet.
ارت رم اهناهد هك نك نانچ نآ
اعد درآ اهزور رد و بش رد
هانگ ىتس هدركن هك ىناهد زا
هاوخ رذع دشاب ريغ ناهد نآ و
نك كاپ ار نتشيوخ ناهد اي
نك كلاچ و كباچ ار دوخ حور
ديسر ىكاپ نوچ تسا كاپ قح ركذ
ديلپ ديآ نورب ددنب رب تخر
اهدض زا اهدض دزيرگ ىم
ايض دزورفا رب نوچ دزيرگ بش
ناهد ردنا كاپ مان ديآ رد نوچ
ناهدنا ىن و دنام ىديلپ ىن
تسا قح نتفگ كيبل نيع دنمزاين نتفگ
لا هك نآ نايب
ىبش ىتفگ ىم
لا ىكي نآ
ىبل شركذ زا دش ىم نيريش هك ات
وگ رايسب ىا رخآ ناطيش تفگ
وك كيبل ار
لا همه نيا
تخت شيپ زا باوج كي دياين ىم
تخس ىور اب ىنز ىم
لا دنچ
رس داهنب و دش لد هتسكش وا
رضخ رد ار رضخ وا باوخ رد ديد
ىا هدناماو نوچ ركذ زا نيه تفگ
ىا هدناوخ شك نآ زا ىناميشپ نوچ
باوج ديآ ىمن مكيبل تفگ
باب در مشاب هك مسرت ىمه نآ ز
تسام كيبل وت
لا نآ تفگ
تسام كيپ تزوس و درد و زاين نآ و
وت ىاهييوج هراچ و اه هليح
وت ىاپ نيا داشگ و دوب ام بذج
Your fear and love are the noose to catch My favour:
beneath every ‘O Lord’ is many a ‘Here am I’.”
تسام فطل دنمك وت قشع و سرت
تساهكيبل وت بر اي ره ريز
Far from this prayer is the soul of the fool,
because to him it is not permitted to cry “O Lord.”
On his mouth and heart are lock and bolt,
to the end that he may not moan unto God in the hour of bale.
He gave to Pharaoh hundredfold possessions and riches,
so that he claimed might and majesty.
In his whole life that man of evil nature felt no headache,
lest he should moan unto God.
God gave him all the empire of this world,
He did not give him grief and pain and sorrows.
Grief is better than the empire of the world,
so that you may call unto God in secret.
Te call of the griefess is from a frozen heart,
the call of the grieving one is from rapture:
To withdraw the voice under the lips,
to bear in mind origin and beginning;
Te voice become pure and sad, “O God!”
and “O You whose help is sought!” and “O Helper!”
Te moan of a dog for His sake is not void of attraction,
because everyone who desires is a brigand’s captive—
As the dog of the Cave, this was freed from carrion
and sat at the table of the emperors:
Until the Resurrection, before the Cave
it is drinking in Gnostic wise without pot the water of mercy.
Oh, there is many a one in a dog’s skin, who has no name,
yet is not without that cup in secret.
Give your life for this cup, O son:
how may victory be without warfare and patience?
To show patience for the sake of this is no hardship:
show patience, for patience is the key to joy.
From this ambush none escaped without some patience and prudence:
to prudence, indeed, patience is the foot and hand.
Exercise prudence in eating, for this is poisonous herbage:
to exercise prudence is the strength and light of the prophets.
تسين رود زج اعد نيز لهاج ناج
تسين روتسد شنتفگ بر اي هكنا ز
دنب و تسا لفق شلد رب و ناهد رب
دنزگ تقو ادخ اب دلانن ات
لام و كلم دص ار نوعرف رم داد
للج و زع ىوعد وا دركب ات
رس درد وا ديدن شرمع همه رد
رهگ دب نآ قح ىوس دلانن ات
ناهج نيا كلم هلمج ار وا داد
ناهدنا و جنر و درد شدادن قح
ناهج كلم زا رتهب دمآ درد
ناهن رد ار ادخ رم ىناوخب ات
تسا ىگدرسفا زا درد ىب ندناوخ
تسا ىگدرب لد زا درد اب ندناوخ
ار زاوآ بل ريز نديشك نآ
ار زاغآ و ادبم ندرك داي
نيزح و ىفاص زاوآ هدش نآ
نيعم ىا و ثاغتسم ىو ادخ ىا
تسين هبذج ىب شهر رد گس ى هلان
تسا ىنز هر ريسا بغار ره هكنا ز
تسر رادرم زا هك ىفهك گس نوچ
تسشن ناهاشنهش ناوخ رس رب
راغ شيپ وا دروخ ىم تمايق ات
راغت ىب هنافراع تمحر بآ
تسين مان ار واك تسوپ گس اسب ىا
تسين ماج نآ ىب هدرپ ردنا كيل
رسپ ىا ماج نيا رهب زا هدب ناج
رفظ دشاب ىك ربص و داهج ىب
جرح دوبن نيا رهب ندرك ربص
جرفلا حاتفم ربصلاك نك ربص
تسجن سك ىمزح و ربص ىب نيمك نيز
تسد و اپ دمآ ربص دوخ ار مزح
تسايگ نيرهز نياك دروخ زا نك مزح
تسايبنا رون و روز ندرك مزح
He that jumps at every breath of wind is straw,
how should the mountain attach any weight to the wind?
دهج ىداب ره هب واك دشاب هاك
دهن ىنزو ار داب رم ىك هوك
On every side a ghoul is calling you—
“Hark, O brother, you wish the way, come.
I will show the way, I will be your kind fellow-traveller,
I am the guide on this intricate path.”
She is not the guide, and she does not know the way.
O Joseph, do not go towards that wolfsh one!
Prudence is this, that you be not beguiled
by the fat things and sweets and snares of the World;
For she has neither fat nor sweet:
she chants spells of magic and breathes into your ear,
Saying, “Come in as my guest, O light:
the house is yours, and you are mine.”
Prudence is this, that you say, “I have indigestion” or “I am ill,
I am a sick man in this charnel-house”;
Or “ My head aches: take away my headache,”
or “the son of my maternal uncle has invited me”—
For she will give you honey with stings,
so that her honey will plant in you sores.
Whether she give you ffy or sixty gold,
she gives you, O fsh, fesh on a hook.
If she gives, when does that deceitful one really give?
Te words of the swindler are rotten walnuts.
Teir rattling robs you of understanding and brain
and does not reckon myriads of understandings as one.
Your bag and your purse are your friend,:
if you are Ramin, seek none but your Wisa.
It is your essential self that is your Wisa and beloved,
and all these external things are banes to you.
Know that their invitation is the bird’s whistle
which the fowler gives concealed in place of ambush:
He has put forward a dead bird,
that this is making this plaintive noise and cry.
ارت دناوخ ىمه ىلوغ فرط ره
ايب نيه ىهاوخ هار ردارب ىاك
قيفر مشاب تهرمه ميامنهر
قيقد هار نيا رد مزوولق نم
وا دناد هر ىن و تسا زوولق ىن
وخ گرگ نآ ىوس ور مك افسوي
ارت دبيرفن هك دشاب نيا مزح
ارس نيا ىاهماد و شون و برچ
وا شون ىن و دراد شبرچ هن هك
وا شوگ رد دمد ىم دناوخ رحس
ىنشور ىا ام نامهم ايب هك
ىنم نآ وت و تست نآ هناخ
ما همخت ىيوگ هك دشاب نآ مزح
ما همخد نيا ى هتسخ مميقس اي
ربب رس درد تسا درد مرس اي
رسپ ولاخ نآ تس هدناوخ ارم اي
اهشين اب دهد تشون كي هكنا ز
اهشير ششون وت رد دراكب هك
دهد تتصش رگا هاجنپ رگا رز
دهد تتسش رد تشوگ وا ايهام
ليح رپ نآ دهد ىك دوخ دهد رگ
لغد راتفگ تس هديسوپ زوج
درب ار تزغم و لقع نآ غژغژ
درمشن كي ار لقع نارازه دص
تا هسيك و تست نيجروخ وت راي
تا هسيو زج وجم ىنيمار وت رگ
تست تاذ مه وت قوشعم و هسيو
تست تافآ همه اهينورب نيو
دننك توعد نوچ هك دشاب نآ مزح
دننم ناهاوخ و تسم ىيوگن وت
ناد غرم ريفص ناشيا توعد
ناهن نمكم رد دايص دنك هك
نيا هك هداهنب شيپ هدرم غرم
نينح و زاوآ و گناب نيا دنك ىم
Prudence is this, that when they invite you,
you should not say, “Tey are enamored and fond of me.”
And he would make an excuse, saying,
“Tis year we have a guest who has come from such and such a district;
ناملاسماك ىتخاس هناهب وا
نامهيم دمايب هطخ نلف زا
Every year he would say, “When will you set out on the journey?—for
the month of December is come,”
Te birds think he is one of their kind:
they gather round, and he rends their skins
Except, no doubt, the bird on which God has bestowed prudence,
so that it may not be fooled by that bait and enticement.
Imprudence is assuredly repentance.
Hear the following story in explanation of this.
How the countryman deceived the townsman and invited him
with humble entreaties and great importunity.
In the past, O brother,
there was a townsman intimate with a countryman.
Whenever the countryman came to town,
he would pitch his tent in the street of the townsman.
He would be his guest for two or three months,
he would be in his shop and at his table,
And the townsman would provide, free of cost,
everything that he wanted during that time.
He turned to the townsman and said,
“Sire, are you never coming to the country for a holiday?
Bring all your children, in God’s name,
for this is the time of the rose-garden and the springtide;
Or come in summer, in the fruit-season,
that I may brace my belt to do you service.
Bring your retinue and your children and kinsfolk,
and stay in our village three or four months,
For in spring the countryside is pleasant;
there are sown felds and lovely anemones.”
Te townsman was putting him of with promises,
until eight years had elapsed since the promise.
ىك هك ىتفگ ىمه ىلاس ره هب وا
ىد هام دماك درك ىهاوخ مزع
وا تسوا سنج هك درادنپ غرم
وا تسوپ ناشدرد رب ديآ عمج
قح داد شمزح هك ىغرم رگم زج
قلم و هناد نآ جيگ ددرگن ات
نيقي ىناميشپ ىمزح ىب تسه
نيا حرش رد ار هناسفا نيا ونشب
رايسب حاحلا و هبل هب ندناوخ توعد هب و ار ىرهش ىياتسور نتفيرف
ىضم ام ردنا دوب ردارب ىا
انشآ ىياتسور اب ىيرهش
ىدمآ رهش ىوس نوچ ىياتسور
ىدز ىرهش نآ ىوك ردنا هگرخ
ىدب شنامهم هام هس و هم ود
ىدب شناوخ رب و وا ناكد رب
نامز نآ شيدوب هك ار جياوح ره
ناگيار ىرهش درم ىدرك تسار
وت هجاوخ ىا تفگ و درك ىرهش هب ور
وج هجرف هد ىوس ىيان ىم چيه
رايب نادنزرف هلمج
راهب ون و تسا نشلگ نامز نياك
رمث تقو ايب ناتسبات هب اي
رمك نم ار تتمدخ مدنبب ات
رايب ار تموق و نادنزرف و ليخ
راهچ و هام هس شاب ام هد رد
دوب شوخ هد ى هطخ ناراهب هك
دوب شك لد ى هلل و راز تشك
لاح عفد ار وا ىرهش ىداد هدعو
لاس تشه هدعو دعب دمآ رب ات
Next year I will run to that part,
if I can escape from the pressing afairs.”
ديهراو مناوت رگ رگيد لاس
ديود مهاوخ فرط نآ تامهم زا
He said, “My family are expecting your children,
O benefactor.”
Every year he was coming back, like the stork,
to reside in the townsman’s pavilion,
And every year the Khwaja
would spend his gold and wealth upon him and open his wings.
On the last occasion,
that paladin set dishes before him at morn and eve for three months.
From shame he again said to the Khwaja,
“How long promises? How long will you deceive me?”
Te Khwaja said, “My body and soul are eager for the meeting,
but every change depends on the decree of Him.
Man is like a ship or sail:
to see when the Driver of the wind shall send the breeze.”
Once more he adjured him, crying, “O generous man,
take your children and come and behold the pleasures.”
He took his hand three times in covenant, saying,
“In God’s name, come quickly, make the utmost efort!”
Afer ten years—and every year
the same sugared entreaties and promises—
Te Khwaja’s children said, “O father,
the moon and the clouds and the shadows too have their journeys.
You have laid obligations on him;
you have taken great pains on his account,
And he wishes to repay some part of that obligation
when you become his guest.
He gave us many injunctions in secret:
‘Bring him to the country,’ said he, ‘coaxing him!’”
He said, “Tis is true, but, O Sibawayh, be on your guard
against the malice of him to whom you have shown kindness.
Love is the seed of the last breath:
I fear that it may be corrupted by estrangement.”
Tere is a friendship like a cutting sword,
as December in the gardens and cornfelds ;
رظتنم ملايع نآ دنتسه تفگ
رب لها ىا وت نادنزرف رهب
ىدمآ كلكل وچ ىلاس ره زاب
ىدش ىرهش ى هبق ميقم ات
شيوخ لام و رز ز ىلاس ره هجاوخ
شيوخ لاب ىداشگ ىدرك وا جرخ
ناولهپ نآ هام هس ترك نيرخآ
نابش و نادادماب شداهن ناوخ
ار هجاوخ وا تفگ زاب تلاجخ زا
ارم ىبيرفب دنچ هدعو دنچ
تسوج لصو مناج و مسج هجاوخ تفگ
تسوه مكح ردنا ليوحت ره كيل
نابداب و تسا ىتشك نوچ ىمدآ
نار داب نآ ار داب درآ ىك ات
ميرك ىاك شدادب نادنگوس زاب
ميعن رگنب ايب نادنزرف ريگ
دهع هب ترك هس تفرگب وا تسد
دهج ىامنب ايب وز لا لاك
نينچ ىلاس ره هب و لاس هد دعب
نيركش ىاه هدعو و اه هبل
ردپ ىا دنتفگ هجاوخ ناكدوك
رفس دراد مه هياس و ربا و هام
ىا هدرك تباث وت ىو رب اهقح
ىا هدرب سب وا راك رد اهجنر
نآ قح ىضعب هك دهاوخ ىمه وا
نامهيم وت ىوش نوچ درازگاو
ناهن وا ار ام درك تيصو سب
نانك هبل هد ىوس شديشك هك
هيوبيس ىا ىلو نيا تسا قح تفگ
هيلا تنسحأ نم رش نم قتا
دوب رخآ مد مخت ىتسود
دوش دساف نآ هك تشحو زا مسرت
عوطق ريشمش وچ دشاب ىتبحص
عورز رد و ناتسوب رد ىد وچمه
Tere is a friendship like the season of spring,
from which restorations and produce incalculable.
راهب ون لصف وچ دشاب ىتبحص
رامش ىب لخد و اهترامع وز
Prudence is this; that you think evil,
so that you may fee and become quit of evil.
Te Prophet has said, “Prudence is thinking evil”:
know that for every footstep there is a snare, O fool!
Te surface of the plateau is level and broad,
every step there is a snare : do not advance boldly.
Te mountain-goat runs on, saying; “Where is the snare?”
As it speeds onward; the snare lights on its throat.
O you who said “Where?” look and see!
You saw the plain; you did not see the ambush.
Without ambush and snare and hunter, O cunning one,
how should there be a sheep’s tail amidst the wheat feld?
Tey that came along boldly on the earth—
see their bones and skulls!
When you go to the graveyard, O you with whom God is pleased,
ask their bones concerning that which is past,
Tat you may see clearly how those blind intoxicated men
went down into the pit of delusion.
If you have eyes, do not walk blindly;
and if you have not eyes, take a staf in your hand.
When you have not the staf of prudence and judgement,
make the eye your leader;
And if there is no staf of prudence and judgement,
do not stand on every road without a guide.
Step in the same fashion as a blind man steps,
in order that your foot may escape from the pit and the dog.
He plants his foot tremblingly and with fear and precaution,
so that he may not fall into derangement.
O you who have jumped away from some smoke and fallen into a fre,
you who have sought a mouthful and become a mouthful for a snake,
ىرب دب نظ هك دشاب نآ مزح
ىرب دب زا ىوش و ىزيرگ ات
لوسر نآ تسا هتفگ نظلا ءوس مزح
لوضف ىا ناد ىم ماد ار مدق ره
خارف و راومه تسه ارحص ىور
خاتسوا نار مك تسا ىماد مدق ره
وك ماد هك دود ىهوك زب نآ
ولگ رد دتفا شماد دزاتب نوچ
نيبب كنيا وك هك ىتفگ ىم هك نآ
نيمك ىديد ىمن ىديد ىم تشد
رايع ىا دايص و ماد و نيمك ىب
راز تشك نايم دشاب ىك هبند
نيمز ردنا دندمآ خاتسگ هك نآ
نيبب ار ناشاه هلك و ناوختسا
ىضترم ىا ىور ناتسروگ هب نوچ
ىضم ام زا سرپب ار ناشناوختسا
روك ناتسم نآ ىنيب رهاظ هب ات
رورغ هاچ رد دنتفر ورف نوچ
ايم هناروك وت ىراد رگا مشچ
اصع روآ تسد مشچ ىرادن رو
ار للدتسا و مزح ىاصع نآ
اوشيپ نك ىم ديد ىرادن نوچ
تسين للدتسا و مزح ىاصع رو
تسيا هم هر ره رس رب شك اصع ىب
دهن انيبان هك هن ناس نآ ز ماگ
دهراو گس زا و هاچ زا اپ هك ات
طايتحا و سرت هب و نازرلزرل
طابخ رد دتفين ات اپ دهن ىم
هدش ىران رد هتسج ىدودز ىا
هدش ىرام ى همقل هتسج همقل
ار ناشيا تمعن ندرك ىغاط و ابس لها ى هصق
Story of the people of Saba and how prosperity made them obstinate
You have not read the story of the people of Saba.
Or you have read it and seen nothing but the echo.
Te mountain itself is not aware of the echo:
the mind of the mountain has no sense of the meaning.
Without ear and mind, it goes on making a noise;
when you are silent, it also becomes silent.
God bestowed on the people of Saba much ease—
myriads of castles and palaces and orchards.
Tose ill-natured ones rendered no thanks for that:
in fdelity they were less than dogs.
When to a dog there comes from the door a piece of bread,
he will gird up his loins at the door.
He will become the watcher and guardian of the door,
even though violence and hard treatment befall him.
Still will he stay and abide at that door:
he will deem it ingratitude to prefer another.
And, if a strange dog comes by day or night,
the dogs there will at once teach him a lesson,
Saying, “Go to the place that is your frst lodging:
obligation for that kindness is the heart’s pledge.”
Tey will bite him, saying, “Go to your place,
and do not any more leave the obligation for that kindness.”
From the door of the spirit and spiritual men
how long did you drink the water of life, and yours eves were opened!
Much food from the door of the spiritual,
of intoxication and ecstasy and selfessness, did you cast upon your soul.
Aferwards, through greed, you did abandon that door,
and you are going round about every shop, like a bear.
For the sake of worthless crust of bread (tharid)
you are running to the doors of those patrons whose pots are fat.
Know that here the “fat” is that the soul becomes fat,
and here the plight of the desperate is made good.
ابس لها ى هصق ىدناوخن وت
ادص زج ىديدن و ىدناوخب اي
تسين هاگآ دوخ هوك نآ ادص زا
تسين هار ار هك شوه ىنعم ىوس
شوه و شوگ ىب دنك ىگناب ىمه وا
شومخ دش مه وا وت ىدرك شمخ نوچ
غارف سب ار ابس لها قح داد
غاب و اهناويا و رصق نارازه دص
ناگر دب نآ دندرازگن نآ ركش
ناگس زا رتمك دندوب افو رد
رد ز ىنان ى همقل ار ىگس رم
رمك ددنب ىمه رد رب دسر نوچ
دوش ىم رد سراح و نابساپ
دور ىم ىتخس و روج ىو رب هچ رگ
رارق و شاب شدشاب رد نآ رب مه
رايتخا ىريغ درك دراد رفك
بش و زور ىبيرغ ديآ ىگس رو
بدا مد نآ دننك ىم شناگس نآ
تسا لزنم لوا هك اج نآ ورب هك
تسا لد ناگورگ تمعن نآ قح
شيوخ ىاج رب ورب هك شدنزگ ىم
شيب راذگم ورف تمعن نآ قح
تايح بآ لد لها و لد رد زا
تاهمشچ دش او و ىديشون دنچ
ىدوخ ىب و دجو و ركس ىاذغ سب
ىدز ناج رب نلد لها رد زا
صرح ز ىدرك اهر ار رد نيا زاب
سرخ وچ ىدرگ ىمه ناكد ره درگ
گيد برچ نامعنم نآ رد رب
گير هدرم ديرث رهب ىود ىم
دوش هبرف ناج هك ناد اجنيا شبرچ
دوش هب اجنيا ديمواان راك
وا ىاعد هب افش بلط تهج ملسلا هيلع ىسيع ى هعموص رد ىحابص ره تفآ لها ندمآ عمج
How the smitten would assemble every morning at the door of the cell of Jesus,
on whom be peace, craving to be healed through his prayer.
Te table of the spiritual is the cell of Jesus:
O aficted one, beware, beware! Do not forsake this door!
From all sides the people would gather—
blind and lame and palsied and clothed in rags—
At the door of the cell of Jesus in the morning,
that he by his breath might deliver them from tribulation.
As soon as he fnished his litanies,
that man of goodly religion would go forth at morningtide,
And would see troops of aficted feeble folk
seated at the door in hope and expectancy.
He would say, “O you that are smitten,
the desires of all you here present have been granted by God.
Listen, set of and go without pain or trouble
towards the forgiveness and kindness of God.”
All, like tethered camels
whose knees you unbind with foresight,
At his prayer would begin to run on their feet,
hastening gladly and joyously to their homes.
You have experienced many maladies in yourself,
and have gained health from these kings of religion.
How ofen has your limping been turned into a smooth gait,
how ofen has your soul been made void of grief and pain !
O heedless one, tie a string to your foot,
that you may not become lost to yourself even, O sluggard !
Your ingratitude and forgetfulness
did not call to mind your drinking of honey.
Necessarily, that way became barred to you,
since the hearts of the “men of heart” were made sore by you.
Quickly overtake them and ask pardon of God;
weep lamentably like a cloud,
لد لها ناوخ تساسيع ى هعموص
لهم رد نيا لتبم ىا ناه و ناه
قلخ فارطا ره ز ىدنتشگ عمج
قلد لها و لش و گنل و ريرض زا
حابص ىسيع هعموص نآ رد رب
حانج زا دناهر ناشوا مد هب ات
شيوخ داروا زا ىتشگ غراف وچ وا
شيك بوخ نآ ىدش نوريب هگتشاچ
رازن ىديد لتبم ىقوج قوج
راظتنا و ديما رد رد رب هتسش
ادخ زا تفآ باحصا ىا ىتفگ
اور دش ناتناگلمج نيا تجاح
انع و جنر ىب ديدرگ ناور نيه
ادخ ماركا و ىرافغ ىوس
ىاپ هتسب نارتشا نوچ ناگلمج
ىار هب ناشيا ىوناز ىياشگ هك
ناخ ىوس نامداش و ناود شوخ
ناود اپ ىدندش وا ىاعد زا
شيوخ تافآ ىسب وت ىدومزآ
شيك ناهاش نيا زا تحص ىتفاي
دش راوهر وت ىگنل نآ دنچ
دش رازآ و مغ ىب تناج دنچ
دنب ىاپ رب ىا هتشر لفغم ىا
دنول ىا ىدرگن مگ مه دوخ ز ات
وت ىشومارف و ىساپسان
وت ىشون لسع نآ دروان داي
دش هتسب وت رب هار نآ مرجل
دش هتسخ وت زا لد لها لد نوچ
نك رافغتسا و بايرد ناشدوز
نك راز ىاه هيرگ ىربا وچمه
In order that their rose-garden may open its blossoms to you,
and that the ripe fruits may burst and reveal themselves.
دفكشب وت ىوس ناشناتسلگ ات
دفكاو دوخ رب هتخپ ىاه هويم
Pace round that same door: do not be less than a dog,
if you have become a fellow-servant with the dog of the Cave,
Because even dogs admonish dogs, saying,
“Fix your heart on your frst home,
Hold fast to the frst door where you did eat bones,
and fulfll your obligation : do not leave that.”
Tey keep biting him, that from a sense of duty
he may go thither and be prospered by his frst abode.
Tey bite him, saying, “O naughty dog, Go!
Do not become an enemy to your benefactor.
Be attached, like the door-ring, to that same door;
keep watch and be nimble and ready to spring.
Do not be the type of our breaking faith;
do not recklessly make disloyalty notorious.
Since fdelity is the badge by which the dogs are known,
Go and do not bring disgrace and ill-fame upon the dogs.”
Inasmuch as unfaithfulness has been a disgrace to dogs,
how should you deem it right to show unfaithfulness?
Te high God has boasted of faithfulness: He has said,
“Who but I am most faithful in keeping a promise?”
Know that faithfulness with rejection of God is unfaithfulness:
no one has precedence over God’s rights.
Your mother’s right arose afer that Bounteous One
had made her indebted for your embryo.
He bestowed on you a form within her body;
He gave ease to her during pregnancy and accustomed her.
She deemed you as a part joined;
His providence separated that which was joined.
God has prepared thousands of artifces and contrivances,
so that your mother has thrown love upon you.
Terefore God’s right is prior to the mother:
whoever does not recognise that right is an ass.
Do not even admit that He created mother, breast, and milk,
and united her with the father!
شابم گس زا مك درگ رد نآ رب مه
شات هجاوخ ىتس هدش را فهك گس اب
دنحصان ار ناگس رم مه ناگس نوچ
دنبب لوا ى هناخ ردنا لد هك
ناوختسا ىدروخ هك لوا رد نآ
نامم ار نآ رازگ قح و ريگ تخس
دور اج نآ بدا زك شدنزگ ىم
دوش حلفم نيلوا ماقم زو
ورب ىغاط گس ىاك شدنزگ ىم
وشم ىغاي تتمعن ىلو اب
شاب هتسب هقلح وچمه رد نامه رب
شاب هتسجرب و كباچ و نابساپ
شابم ام ىافو ضقن تروص
شاف هدوه ىب نكم ار ىيافو ىب
راعش دمآ افو نوچ ار ناگس رم
رايم ىمان دب و گنن ار ناگس ور
دوب راع ار ناگس نوچ ىيافو ىب
دومن ىراد اور نوچ ىيافو ىب
افو زا دروآ رخف ىلاعت قح
انريغ دهعب ىفوا نم تفگ
قح در اب افو ناد ىيافو ىب
قبس سك درادن قح قوقح رب
ميرك ناك دش نآ زا دعب ردام قح
ميرغ وت نينج زا ار وا درك
وا مسج نورد تدرك ىتروص
وخ و مارآ ار و شلمح رد داد
ارت وا ديد لصتم وزج وچمه
ادج شريبدت درك ار لصتم
تس هتخاس نف و تعنص نارازه قح
تس هتخادنا رهم وت رب ردام هك ات
دوب ردام زا قباس قح قح سپ
دوب رخ دنادن ار قح نآ هك ره
ريش و عرض و ديرفآ ردام هك نآ
ريگم دوخ نآ نيرق شدرك ردپ اب
O Lord, O You whose benefcence is eternal,
Yours is both that which I know and that which I know not.
وت ناسحا ميدق دنوادخ ىا
وت نآ مه هن هك نآ و مناد هك نآ
You did command, saying, “Remember God,
because My right shall never grow old.
Remember the kindness which I did to you that morn
by protecting in the ship of Noah.
At that time I gave your fathers protection
from the Flood and from its waves.
Water, like fre in nature, had covered the earth:
its waves were sweeping away the highest peaks of the mountains.
I protected you; I did not spurn you,
in the bodies of the ancestors of the ancestors of your ancestors.
Now that you have come to the head, how should I smite
the sole of your foot? How should I let My workshop go to waste?
How are you becoming devoted to the unfaithful
and going in that direction from ill thoughts?
I am clear of negligence and infdelities,
you come to Me and think evil.
Tink this evil thought against the place
where you cringe before one like yourself.
You got many powerful friends and companions:
if I ask you, ‘Where?’ you will say, ‘He is gone.’
Your good friend is gone up to the highest Heaven;
your wicked friend is gone to the bottom of the earth.
You are lef in the middle so helpless,
like a fre from a caravan.”
O valiant friend, lay hold of the skirt of Him
who is exempt from “above” and “below.”
Neither does He ascend to Heaven, like Jesus,
nor go into the earth, like Qarun.
He is with you in space and in the spaceless
when you leave house and shop behind.
He brings forth purity from deflements;
He takes your acts of wrong as faithful performance.
When you commit wrong, He sends chastisement,
to the end that you may go back from imperfection towards perfection.
نك داي ار قح هك ىدومرفب وت
نهك ددرگ ىمن نم قح هكنا ز
حوبص نآ مدرك هك ىفطل نك داي
حون ىتشك رد ظفح زا امش اب
نامز نآ ار ناتناياباب هليپ
ناما شجوم زا و نافوط زا مداد
دوب هتفرگب نيمز وخ شتآ بآ
دوبر ىم ار هك جوا رم وا جوم
ناتدر مدركن نم مدرك ظفح
ناتدج دج دج دوجو رد
منز نوچ تياپ تشپ رس ىدش نوچ
منك نوچ عياض شيوخ هاگراك
ىوش ىم نايافو ىب ىادف نوچ
ىور ىم وس نادب دب نامگ زا
ىرب اهييافو ىب و وهس ز نم
ىرب دب نامگ ىيآ نم ىوس
وت هك رب اج نآ رب دب نامگ نيا
وت ود دوخ نوچمه شيپ رد ىوش ىم
تفز ناهارمه و راي ىتفرگ سب
تفر هك ىيوگ وك هك مسرپ ارت رگ
نيرب خرچ رب تفر تكين راي
نيمز رعق رد تفر تقسف راي
نانچ نآ هنايم رد ىدنامب وت
ناوراك زا ىشتآ نوچ ددم ىب
ريلد راي ىا ريگ وا نماد
ريز و لاب زا دشاب هزنم واك
دوش رب نودرگ ىوس ىسيع وچ ىن
دور ردنا نيمز رد نوراق وچ ىن
ناكم ىب و ناكم رد دشاب وت اب
ناكد زا و ارس زا ىنامب نوچ
افص اهترودك زا درآ رب وا
افو دريگ ارت ىاهافج رم
لامشوگ دتسرف ىرآ افج نوچ
لامك ىوس ىوراو ناصقن ز ات
When you have neglected a part of your prayers in the Way,
there comes over you a painful and hot feeling of contraction.
شور رد ىدرك كرت ىدرو وت نوچ
شبت و جنر زا ديآ ىضبق وت رب
Tat is the corrective act, meaning,
“Do not make any change in the ancient covenant
Before this contraction shall become a chain,
this which grips the heart shall become a fetter gripping the foot.”
Your mental pain shall become perceptible to the senses and manifest.
See that you do not hold this indication as naught.
Te contractions in sins afect the heart;
afer death contractions become chains.
Whoever here shall turn his hack upon Our commemoration,
We shall give him a straitened life and reward him with blindness.”
When a thief is carrying of people’s property,
contraction and tightening of heart prick his heart,
He says, “I wonder what this contraction is”:
“Te contraction of the injured person who wept at your wickedness.”
When he pays no regard to this contraction,
the wind of perseverance blows its fre.
Te contraction that grips the heart turns into the grip of the policeman:
inevitably those ideas become sensible and display themselves.
Te pangs have become prison and the cross:
the pang is the root, and the root produces boughs.
Te root was hidden, it is revealed.
Consider inward contraction and expansion as a root.
When it is a bad root, strike it quickly,
so that an ugly thorn may not grow in the garden.
You have felt the contraction: seek a remedy for it,
because all heads grow from the bottom.
You have felt the expansion: water your expansion,
and when the fruit appears, give it to your friends.
نكم ىنعي دوب ندرك بدا نآ
نهك دهع نآ زا ىليوحت چيه
دوش ىريجنز ضبق نياك نآ زا شيپ
دوش ىريگ اپ تسا ىريگ لد هك نيا
شاف و سوسحم دوش تلوقعم جنر
شل هب ار تراشا نيا ىريگن ات
دش ريگلد اهضبق ىصاعم رد
دش ريجنز لجا زا دعب اهضبق
انركذ نع انه ضرعأ نم طعن
ىمعلاب يزجن و اكنض هشيع
درب ىم ار ناسك لام نوچ دزد
دلخ ىم ار شلد ىگنت لد و ضبق
تسيچ ضبق نيا بجع ديوگ ىمه وا
تسيرگ ترش زك مولظم نآ ضبق
دنك مك ىتافتلا ضبق نيدب نوچ
دنك مد ار ششتآ رارصا داب
مرجل دش ناوع ضبق لد ضبق
ملع دز ىناعم نآ سوسحم تشگ
خيم راچ و تس هدش نادنز اه هصغ
خيب خاش ديورب و تسا خيب هصغ
راكشآ دش مه دوب ناهنپ خيب
رامش ىخيب نوردنا طسب و ضبق
نزب شدوز دوب دب خيب هك نوچ
نمچ رد ىراخ تشز ديورن ات
نك ضبق نآ ى هراچ ىديد ضبق
نب ز ديور ىم هلمج اهرس هكنا ز
هد بآ ار دوخ طسب ىديد طسب
هد باحصا اب هويم ديآ رب نوچ
ابس لها ى هصق ىقاب
Te remainder of the Story of the people of Saba
Saba were folk given over to dalliance and foolishness;
it was their practice to show ingratitude to the generous.
By way of illustration,
it would be ingratitude to dispute with your benefactor,
Saying, “I do not want this kindness, I am annoyed by it:
why are you troubling me?
Do a favour, take away this kindness;
I do not desire an eye: blind me at once!”
Hence the people of Saba said, “put a far distance between us:
our blemish is better for us, take away our adornment.
We do not desire these palaces and orchards,
nor fair women nor that safety and ease.
Towns near to each other are bad;
the desert, where the wild beasts are, is good.”
Man craves winter in summer,
and when winter comes, he likes it not,
for he is never content with any state,
neither with poverty nor with a life of plenty.
May Man be killed! How ungrateful he is!
Whenever he obtains guidance, he spurns it.
Te carnal soul is of this sort, hence it ought to be killed:
that Exalted One has said, “Kill yourselves.”
It is a three sided thorn: however you may place it, it will pierce,
and how will you escape from its stab?
Set the thorn on fre with renunciation of sensual passion,
and cling to the righteous friend.
When the people of Saba carried beyond bounds,
saving, “In our opinion, pestilence is better than the zephyr,”
Teir counsellors began to admonish
and restrain from impiety and ingratitude;
Tey sought to take the lives of their counsellors,
and sowed the seed of impiety and ingratitude.
ماخ و دندوب ابص لها ز ابس نآ
مارك اب تمعن نارفك ناشراك
لاثم رد تمعن نارفك نآ دشاب
لادج وت دوخ نسحم اب ىنك هك
ىوكين نيا ارم دياب ىمن هك
ىوش ىم هجنر هچ نيز مجنرب نم
نك رود ار ىيوكين نيا نك فطل
نك روك مدوز مشچ مهاوخن نم
اننيب دعاب دنتفگ ابس سپ
اننبز ذخ انل ريخ اننيش
غاب و ناويا نيا ميهاوخ ىمن ام
غارف و نما هن و بوخ نانز هن
تسا دب رگيدمه كيدزن اهرهش
تسا دد اجناك شوخ تسا نابايب نآ
اتشلا فيصلا يف ناسنلا بلطي
اذ ركنأ ءاتشلا ءاج اذإف
ادبأ لاحب ىضري ل وهف
ادغر شيعب ل قيضب ل
هرفكأ ام
هركنأ ىده لان املك
ىنتشك دش نآ ز تسا ناس نيز سفن
ىنس نآ تفگ مكسفنأ اولتقا
ىهن شك نوچ ره تسا هيوس هس راخ
ىهج ىك وت وا مخز زو دلخ رد
نز راخ رد اوه كرت شتآ
نز راك وكين راي ردنا تسد
ابس باحصا دندرب دح ز نوچ
ابص زا هب ابو ام شيپ هب هك
دندمآ تحيصن رد ناشناحصان
دندش ىم عنام رفك و قوسف زا
دنتشاد ىم ناحصان نوخ دصق
دنتشاك ىم ىرفاك و قسف مخت
When the decree comes to pass, this world becomes cramped;
by the decree sweetmeat becomes anguish to the mouth.
ناهج نيا گنت دوش ديآ اضق نوچ
ناهد جنر دوش اولح اضق زا
He said, “When the Decree comes, the expanse is narrow;
when the Decree comes, the eyes are veiled.”
Te eye is bandaged at the time of the Decree,
so that the eye does not see the eye’s salve.
When the cunning of that Horseman has raised the dust,
the dust keeps you of from calling for aid.
Go towards the Horseman, not towards the dust;
else the cunning of the Rider will beat upon you.
God said, “He whom this wolf devoured, he saw the wolf ’s dust:
how did not he make piteous moan?”
Did not he know the wolf ’s dust?
With such knowledge, why did he graze?
Sheep know the smell of the harmful wolf
and creep away in every direction.
Te brain of animals knows the smell of the lion
and bids farewell to grazing.
You have smelt the lion of wrath. Turn back!
Consort with prayer and dread!
Tat multitude did not turn back from the wolf ’s dust,
and afer the dust the wolf of tribulation came on in his might.
In wrath he tore to pieces those sheep
which shut their eyes to the shepherd, Wisdom.
How of did the shepherd call them! And they came not:
they were throwing the dust of resentment in the eyes of the shepherd,
Saving, “ Go: we ourselves are better shepherds than you.
How should we become: followers? We are chiefains, every one.
We are food for the wolf, and we are not for the Friend;
we are fuel for the Fire, and we are not for dishonour.”
A heathen pride was in their brains:
the raven croaked disaster over the traces of their habitation.
Tey were digging a pit for the oppressed:
they fell into the pit, crying “Alas !”
Tey tore the coats of the Josephs,
and that which they gave they got, piece by piece.
اضفلا قاض ءاضقلا ءاج اذ
إ تفگ
ءاضقلا ءاج اذ
إ راصبلا بجحت
اضق تقو دوش ىم هتسب مشچ
ار مشچ لحك مشچ دنيبن ات
درگ ديزيگنا وچ سراف نآ ركم
درك رود تثاغتسا ز ترابغ نآ
رابغ ىوس ورم ور سراف ىوس
راوس ركم نآ دبوك وت رب هن رو
دروخب شگرگ نيا هك ار نآ قح تفگ
دركن ىراز نوچ گرگ درگ ديد
ار گرگ درگ تسناد ىمن وا
ارچ وا درك ارچ شناد نينچ اب
دنزگ اب گرگ ىوب نادنفسوگ
دنزخ ىم وس ره هب و دننادب ىم
ار ريش ىوب تاناويح زغم
ارچ ديوگ ىم كرت دنادب ىم
درگ زاب ىديد مشخ ريش ىوب
درگ زابنا رذح و تاجانم اب
گرگ درگ زا هورگ نآ دنتشگناو
گرتس دمآ درگ دعب تنحم گرگ
مشخ هب ار نادنفسوگ نآ ديرد رب
مشچ دنتسب درخ ناپوچ ز هك
دندمان و دناوخب ناشناپوچ دنچ
دندز ىم ناپوچ مشچ رد مغ كاخ
ميرت ناپوچ دوخ وت زا ام ورب هك
ميرورس كي ره ميدرگ عبت نوچ
هن راي نآ و ميگرگ ى همعط
هن راع نآ و ميران مزيه
غامد رد تيلهاج دب ىتيمح
غاز درك ناشنمد رب ىموش گناب
هاچ دندنك ىمه نامولظم رهب
هآ دنتفگ ىم و دنداتفا هچ رد
دنتفاكشب نافسوي نيتسوپ
دنتفاي كي كي دندرك ىم هچ نآ
Who is that Joseph? Your God-seeking heart,
bound as a captive in your abode.
وت ىوج قح لد فسوي نآ تسيك
وت ىوك ردنا هتسب ىريسا نوچ
You have bound a Gabriel on a pillar;
you have wounded his wings and plumes in a hundred places.
You set before him a roasted calf,
you fetch straw and bring him to the straw-barn,
Saying, “Eat; this is a dainty meal for us,”
for him there is no food but meeting God face to face.
On account of this torment and tribulation
that aficted is complaining of you to God,
Crying, “O God, deliver from this old wolf !”
He says to it, “Lo, the hour is come: have patience.
I will demand justice for you from every heedless one:
who gives justice but God, the Dealer of justice?”
It says, “My patience is lost
in separation from Your face, O Lord.
I am Ahmad lef forsaken in the hands of the Jews,
I am Salih fallen into prison of Tamud.
O You that bestow felicity on the souls of the prophets
either slay me or call me back or come.
Te infdels cannot endure to be separated from You:
he is saying, ‘O would that I had been dust!’
Tis is the state of him who in sooth belongs to that side:
how should one that belongs to You be without You?”
God says, “Yes, O pure; but listen and have patience,
for patience is better.
Te dawn is near. Hush, do not wail!
I am striving for you, do not you strive.”
Te rest of the Story of the Khwaja’s going to the village on the invitation of the countryman.
It has passed beyond bounds: return, O valiant friend.
Te countryman, mark you, took the Khwaja to his house.
Put aside the story of the people of Saba:
tell how the Khwaja came to the village.
ىا هتسب نتسا رب ار ىليئربج
ىا هتسخ اج دص هب ار شلاب و رپ
ىروآ نايرب هلاسوگ وا شيپ
ىروآ نادهك هب ار وا ىشك هك
توپ و تول ار ام تسا نيا روخب هك
لا ءاقل زج ار وا تسين
لتبم نآ ناحتما و هجنكش نيز
ادخ اب تياكش وت زا دنك ىم
نهك گرگ نيا زا ناغفا ادخ ىاك
نك ربص دمآ تقو كن شديوگ
ربخ ىب ره زا مهاوخاو وت داد
رگداد ىادخ زج دهد هك داد
انف دش ربص هك ديوگ ىمه وا
انبر اي وت ىور قارف رد
دوهي تسد رد هدنامرد مدمحا
دومث سبح رد هداتفا محلاص
ايبنا ناج شخب تداعس ىا
ايب اي مناوخ زاب اي شكب اي
بات تسين ار نارفاك تقارف اب
بارت تنك ينتيل اي دوگ ىم
تسا وس نآ ز دوخ وك تسا نيا وا لاح
تسا وت ناك ىسك وت ىب دوب نوچ
هزن ىا ىرآ هك ديوگ ىمه قح
هب ربص و رآ ربص ونشب كيل
شورخ مك شماخ تسا كيدزن حبص
شوكم وت وت ىپ مشوك ىمه نم
هد ىوس ىياتسور توعد هب هجاوخ نتفر ناتساد ى هيقب
درگ راي ىا درگ زاب نيه دح ز دش
درب هناخ نيب ار هجاوخ ىياتسور
هن هشوگ كي ابس لها ى هصق
هد هب دمآ نوچ هجاوخ ناك وگب نآ
Te countryman used blandishments in ingratiating himself,
until he made the Khwaja’s prudence crazy.
درك هويش قلمت رد ىياتسور
درك هويلاك ار هجاوخ مزح هك ات
He was distracted by message upon message,
till the clear water of his prudence became turbid.
On the same side his children in approval
were joyously striking up “Let us frolic and play,”
Like Joseph, whom by the wondrous predestination
“Let us folic and play” carried of from his father’s shadow.
Tat is not play; nay, it is play with one’s life,
it is cunning and deceit and contrivance of fraud.
Whatever would fing you asunder from the Friend,
do not listen to it, for it holds loss, loss.
If the gain be a hundred hundredfold, do not accept it: do not,
for the sake of the gold, break with the dervish, who is the treasurer!
Hear how many a rebuke, hot and cold,
God addressed to the Companions of the Prophet,
Because, in a year of distress, at the sound of the drum
they without tarrying made void the Friday congregation,
“Lest” “others should buy cheap and get the advantage over us
in respect of those imported goods.”
Te Prophet was lef alone in prayer
with two or three poor men frm and full of supplication.
He said, “ How did the drum and the pastime and a trading afair
sunder you from a man of God ?
You have dispersed madly towards the wheat,
and lef a Prophet standing.
On account of the wheat you sowed the seed of vanity
and forsook that Messenger of God.
Companionship with him is better than pastime and riches:
see whom you have forsaken, rub an eye!
Truly, to your greed did not this become certain,
that I am the Provider and the best of them that provide?”
He that gives sustenance from Himself unto the wheat,
how should He let your acts of trust be wasted?
For the sake of wheat you have become parted from Him
who has sent the wheat from Heaven.
دش هريخ وا مايپ ردنا مايپ زا
دش هريت هجاوخ مزح للز ات
دنسپ رد شناكدوك اجنيا زا مه
دندز ىم ىداش هب بعلن و عترن
بجع ريدقت ز شك فسوي وچمه
با لظ زا دربب بعلن و عترن
نآ تسا ىزاب ناج هكلب ىزاب هن نآ
نآ تسا ىزاساغد و ركم و هليح
نآ دزادنا ادج تراي زا هچ ره
نايز دراد نايز ناك ار نآ ونشم
ريگم دص رد دص دوس نآ دوب رگ
ريقف ىا روجنگ ز لسگم رز رهب
درك رجز نادزي دنچ هك ونش نيا
درس و مرگ ار ىبن باحصا تفگ
گنت لاس رد لهد گناب رب هكنا ز
گنرد ىب لطاب دندرك ار هعمج
دنرخ نازرا نارگيد ديابن ات
دنرب ناشيا ام ز هفرص بلج نآ ز
زامن رد تولخ هب ربمغيپ دنام
زاين رپ تباث شيورد هس ود اب
ىيناگرزاب و وهل و لبط تفگ
ىينابر زا ديربب ناتنوچ
امئاه حمق وحن متضضف دق
امئاق ايبن متيلخ مث
ديتشاك لطاب مخت مدنگ رهب
ديتشاذگب ار قح لوسر نآ و
لام و تسا وهل نم ريخ وا تبحص
لامب ىمشچ ىتشاذگب ار هك نيب
نيقي نيا ار امش صرح دشن دوخ
نيقزارلا ريخ و قازر منم هك
دهد ىزور دوخ ز ار مدنگ هك نآ
دهن عياض ار تاهلكوت ىك
نآ زا ىتشگ ادج مدنگ ىپ زا
نامسآ ز مدنگ تس هداتسرف ىك
ارحص هب بآ زا ار ناطب زاب توعد
How the falcon invited the ducks to come fom the water to the plain
Says the falcon to the duck, “Come out of the water,
that you may see the plains difusing sweetness,”
Te wise duck says to him, “Away, O falcon!
Te water is our stronghold and safety and joy.”
Te Devil is like the falcon. O ducks make haste!
Beware; do not come out of your stronghold, the water.
Tey say to the falcon, “Go, Go!
Turn back and keep your hand of our heads, O kind friend!
We do not accept your invitation: keep the invitation for yourself:
we will not listen to these words of yours, O infdel!
Te stronghold is for us: let the sugar and sugar-felds be yours!
I do not desire your gif: take it for yourself !
While there is life, food will not fail;
when there is an army, banners will not fail.”
Te prudent Khwaja ofered many an excuse
and made many a pretext to the obstinate Devil.
“At this moment,” said he, “ I have serious matters;
if I come, they will not be set in order.
Te King has charged me with a delicate afair,
and because of expecting me he has not slept during the night.
I dare not neglect the King’s command;
I cannot fall into disgrace with the King.
Every morning and evening a special ofcer arrives
and requests of me a means of escape.
Do you deem it right that I should go into the country,
with the result that the King would knit his brows?
How should I heal his anger afer that?
Surely, by this I should bury myself alive.”
He related a hundred pretexts of this sort;
expedients did not coincide with God’s decree.
If the atoms of the world contrive expedients,
they are nothing, nothing, against the ordinance of Heaven.
زيخ بآ زك ار طب ديوگ زاب
زير دنق ار اهتشد ىنيبب ات
رود زاب ىا شديوگ لقاع طب
رورس و تسا نما و نصح ار ام بآ
باتش ناطب ىا دمآ زاب نوچ ويد
بآ نصح زا ديور مك نوريب هب نيه
درگ زاب ور ور دنيوگ ار زاب
درم ىاپ ىا راد تسد ام رس زا
ارت توعد تتوعد زا ىرب ام
ارفاك وت مد نيا ميشونن ام
ارت ناتسدنق و دنق ار ام نصح
ارت ناتسب تا هيده مهاوخن نم
مك تول دياين دشاب ناج هك نوچ
ملع ديان مك تسه ركشل هك نوچ
ديروآ رذع ىسب مزاح ى هجاوخ
ديرم ويد اب درك هناهب سب
مهم مراد اهراك مد نيا تفگ
مظتنم ددرگن نآ ميايب رگ
تسا هدومرف مك زان ىراك هاش
تسا هدونغن بش هاش مراظتنا ز
درك هاش رما كرت مزاين نم
درز ىور هش رب دش مناتن نم
صاخ گنهرس اسم ره و حابص ره
صانم ديوج ىمه نم زا دسر ىم
هد ىوس ميآ هك ىراد اور وت
هرگ ناطلس دنكفا وربا رد ات
منك نوچ شمشخ نامرد نآ زا دعب
منك نوفدم رگم نيز ار دوخ هدنز
تفگ زاب هناهب دص وا طمن نيز
تفج داتفن قح مكح اب اه هليح
چيپ هليح ملاع تارذ دوش رگ
چيه دنچيه نامسآ ىاضق اب
How shall this earth fee from Heaven,
how shall it conceal itself from it?
نامسآ زا نيمز نيا دزيرگ نوچ
ناهن ىو زا ار شيوخ وا دنك نوچ
Whatever may come from Heaven to the earth,
it has no refuge or device or hiding-place.
Is fre from the sun raining upon it,
it has laid its face before his fre;
And if the rain is making a food upon it
and devastating the cities upon it,
It has become resigned to it, like Job, saying,
“I am captive: bring whatever you will.”
O you, who are a part of this earth, do not lif up your head;
when you see the decree of God, do not withdraw.
Since you have heard “We created you of dust,”
He has required you to be dust: do not avert your face.
“Mark how I have sown a seed in the earth:
you are dust of the earth, and I have raised it alof.
Once more adopt the practice of earthiness,
that I may make you prince over all princes.”
Water goes from above to below;
then from below it goes up above.
Te wheat went beneath the earth from above;
aferwards it became ears of corn and sprang up quickly.
Te seed of every fruit entered into the earth;
aferwards it raised up heads from the buried.
Te source of blessings descended from Heaven to the earth
and became the nutriment of the pure spirit.
Forasmuch as it came down from Heaven on account of humility,
it became part of the living and valiant man
Hence that inanimate matter was turned into human qualities
and soared joyously above the empyrean,
Saying, “We came at frst from the living world,
and have gone back from below to above “
All particles, in movement at rest, are speakers:
“Truly, to Him we are returning.”
Te praises and glorifcations of the hidden particles
have flled Heaven with an uproar.
نيمز ىوس نامسآ ز ديآ هچ ره
نيمك ىن هراچ هن دراد رفم ىن
وا رب دراب ىم ديشروخ زا شتآ
ور هداهنب ششتآ شيپ هب وا
وا رب ناراب دنك نافوط ىمه رو
وا رب ناريو دنك ىم ار اهرهش
راو بويا وا ميلست هدش وا
رايب ىهاوخ ىم هچ ره مريسا هك
شكم رس ىنيمز نيا وزج هك ىا
شكم رد نادزي مكح ىنيب هك نوچ
م ىدونش ْ م
خ نوچ
باتم ور ،وت زا تسج ىشاب كاخ
متشاك ىمخت كاخ ردنا هك نيب
متشارفا شنم و ىكاخ درگ
ريگ هشيپ ىكاخ وت رگيد ى هلمح
ريما تناريم هلمج رب منك ات
دور رد ىتسپ هب لاب زا بآ
دور رب لاب هب ىتسپ زا هگ نآ
دش كاخ ريز هب لاب زا مدنگ
دش كلاچ و هشوخ وا نآ زا دعب
نيمز رد دمآ هويم ره ى هناد
نيفد زا دروآ رب اهرس نآ زا دعب
كاخ هب ات نودرگ ز اهتمعن لصا
كاپ ناج ىاذغ دش دمآ ريز
ريز هب دش نودرگ ز نوچ عضاوت زا
ريلد ىح ىمدآ وزج تشگ
دامج نآ دش ىمدآ تافص سپ
داش تشگ نارپ شرع زارف رب
ميدمآ لوا ز هدنز ناهج زك
ميدش لاب ىوس ىتسپ زا زاب
نوكس رد كرحت رد ازجا هلمج
نوعجار هيلإ انإك ناقطان
ناهن ىازجا تاحيبست و ركذ
نامسآ ردنا دنكفا ىلغلغ
When the Decree set out to enchantments,
the countryman checkmated a townsman.
درك تاجنرين گنهآ اضق نوچ
درك تام ار ىيرهش ىياتسور
Notwithstanding thousands of resolutions, the Khwaja was checkmated,
and from that journey he fell into the midst of calamities.
His reliance was upon his own frmness,
though he was a mountain, a half-food swept him away.
When the Decree puts forth its head from Heaven,
all the intelligent become blind and deaf;
Fishes are cast out of the sea;
the snare catches miserably the fying bird.
Even genie and demon go into the bottle;
nay, a Harut goes into Babylon.
Except that one who has taken refuge with the Decree:
his blood no astrological square shed.
Except that you take refuge with the Decree,
no contrivance will give you release from it.
Te Story of the people of Zarwan and how they contrived
that they should pick the fuit in their orchards without being troubled by the poor.
You have read the story of the people of Zarwan:
then why have you persisted in seeking expedients?
Several men who stung like scorpions were contriving
that they might cut of part of the daily bread of some poor folk.
During the night, the whole night, they were devising a plot;
many an Amr and Bakr had put their faces together.
Tose wicked men were speaking their inmost thoughts in secret,
lest God should discover it.
Did the clay devise against the Plasterer?
Is the hand doing any work that is hidden from the heart?
He has said, “Does not He who created know your desire,
whether in your secret conversation there is sincerity or cajolery?”
How should a traveller who has set out at morn be unheeded
by One who sees plainly where shall be his lodging tomorrow?
دش تام هجاوخ مزح نارازه اب
دش تافآ ضرعم رد رفس نآ ز
دوب شيوخ تابث رب شدامتعا
دوبر رد شليس مين دب هك هچ رگ
رس خرچ زا دنك نوريب اضق نوچ
رك و روك هلمج دندرگ نلقاع
نورب ايرد زا دنتفا نايهام
نوبز ار نارپ غرم دريگ ماد
دوش هشيشرد ويد و ىرپ ات
دور رد لباب هب ىتوراه هكلب
تخيرگ قح ىاضق ردناك ىسك زج
تخيرن ىعيبرت چيه ار وا نوخ
اضق رد ىزيرگ رد هك نآ ريغ
اهر ىو زا تدهدن هليح چيه
دننك فاطق ار اهغاب ناشيورد تمحز ىب ات ناشيا ندرك تليح و ناورض لها ى هصق
ىا هدناوخ ناورض باحصا ى هصق
ىا هدنام ىيوج هليح رد ارچ سپ
دنچ شين مدژك دندرك ىم هليح
دنچ شيورد ىزور زا دنرب هك
ركم دنديلاگس ىم بش همه بش
ركب و ورمع نيدنچ هدرك ور رد ىور
نادب نآ اهرس دنتفگ ىم هيفخ
نآ دباي رد ادخ هك ديابن ات
لگ هديلاگسا هدنيادنا لگ اب
لد ز ناهنپ دنك ىم ىراك تسد
قلخ نم كاوه ملعي ل أ تفگ
قلم مأ اقدص كاوجن يف نإ
ادغ دق نيعظ نع لفغي فيك
ادغ هاوثم نيا نياعي نم
Wherever he has descended or mounted,
He has taken charge of it and reckoned up by number.
ادعص وأ اطبه دق امنيأ
اددع ىصحأ و هلوت دق
Now purge your ear of forgetfulness
and listen to the separation of the sorrowful one.
Know that when you set your ear to his tale,
that is the alms which you give to the sad;
You will hear the sorrows of the heart-sick—
the starvation of the noble spirit by the water and clay.
One flled with knowledge, it has a house flled with smoke:
open a window for it by listening.
When your ear becomes a way of breath for it,
the bitter smoke will decrease from its house.
Show sympathy with us, O well-watered one,
if You are faring towards the most high Lord.
Tis vacillation is a prison and jail
that will not let the soul go in any direction.
Tis draws in one direction, and that in another,
each saying, “I am the right way.”
Tis vacillation is a precipice on the Way to God:
oh, blest is he whose feet are loosed.
He fares on the right way without vacillation:
you do not know the way, seek where his footprints are.
Cleave to the footprints of the deer and advance safely,
that from the deer’s footprints you may attain to the musk-gland.
By means of this wayfaring you will ascend to the most luminous zenith,
O brother, if you will walk on the fre
No fear of sea or waves or foam,
since you have heard the allocution, “Be not afaid.”
Know that it is Be not afaid, when God has given you the fear:
He will send the bread, since He has sent the tray to you.
Te fear is for that one who has no fear;
the anguish for that one who does not frequent this place.
نك كاپ تلفغ ز نونكا ار شوگ
نك كانمغ نآ رجه عامتسا
ىهد ار نيگمغ هك ناد ىتاكز نآ
ىهن شناتسد شيپ نوچ ار شوگ
لد ناروجنر ىاهمغ ىونشب
لگ و بآ زا فيرش ناج ى هقاف
ىنف رپ دراد دود رپ ى هناخ
ىنزور اغصا ز اشگب ار و رم
دوش مد هار وچ ار وا وت شوگ
دوش مك وا ى هناخ زا خلت دود
ىور ىا ام اب وت نك ىراسگ مغ
ىور ىم ىلعا بر ىوس هب رگ
دوب ىنادنز و سبح ددرت نيا
دور ىيوس ناج هك دراذگنب هك
دشك ىم وس نادب نآ وس نيدب نيا
دشر هار منم ايوگ ىكي ره
تسا قح هار ى هبقع ددرت نيا
تسا قلطم شياپ هك ار نآ كنخ ىا
تسار هار رد دور ىم ددرت ىب
تساجك شماگ وجب ىناد ىمن هر
فاعم ور و ريگب ار وهآ ماگ
فان هب ات وهآ ماگ زا ىسر ات
ىور ىم رونا جوا رب شور نيز
ىور ىم رذآ رب رگ ردارب ىا
فك و جوم زا ىن و سرت ايرد ز ىن
فخت ل باطخ وت ىدينش نوچ
قح داد تفوخ هك نوچ ناد
ت ل
قبط تداتسرف نوچ دتسرف نان
تسين فوخ ار واك تسار سك نآ فوخ
تسين فوط اجنيا شك ار سك نآ ى هصغ
هد ىوس هب هجاوخ ندش ناور
Te Khwaja’s departure to the country
Te Khwaja got to work and made preparations:
the bird, his resolve, sped rapidly towards the country.
His kinsfolk and children made ready for the journey
and threw the baggage upon the ox of departure,
Rejoicing and hastening towards the country, saying,
“We have eaten some fruit: give the glad news of the country!
Te place for which we are bound is a sweet pasturage,
and our friend there is kind and charming.
He has invited us with thousands of wishes;
he has planted for us the shoot of kindness.
From him we shall bring back to town
the store of the countryside during the long winter.
Nay, he will give up the orchard for our sake;
he will make a place for us in the middle of his soul.
Hasten, friends, that you may get gain!”
Reason from within was saying, “Do not rejoice! ”
Be gainers by the gain of God:
lo, my Lord loves not them that rejoice.
Rejoice moderately on account of what He causes to come to you:
everything that comes and is a source of preoccupation diverts you
Rejoice in Him, do not rejoice in anything except Him:
He is the spring, and other things the month of December.
Everything other than He is the leading you gradually to perdition,
though it is your throne and kingdom and your crown.
Rejoice in sorrow, for sorrow is the snare of union:
in this Way the ascent is downwards.
Sorrow is a treasure, and your pain is as the mine,
but how should this catch hold of children?
When children hear the name of “play,”
they all run with the speed of a wild ass.
O blind asses, in this direction there are snares;
in this direction there are bloodsheds in ambush.
تخاس زيهجت و دمآ راك رد هجاوخ
تخات باتشا هد ىوس شمزع غرم
دنتخاس ار رفس نادنزرف و لها
دنتخادنا مزع واگ رب ار تخر
هد ىوس ناباتش و نانامداش
هد هدژم هد زا ميدروخ ىرب هك
تسا شوخ هاگارچ ار ام دصقم
تسا شك لد و ميرك اج نآ ام راي
تسا هدناوخ ناموزرآ نارازه اب
تسا هدناشنب مرك سرغ ام رهب
زارد ناتسمز هد ى هريخذ ام
زاب ميرآ رهش ىوس وا رب زا
دنك ام هار راثيا غاب هكلب
دنك اج نامدوخ ناج نايم رد
اوحبرت يك انباحصأ اولجع
اوحرفت ل نورد زا تفگ ىم لقع
نيحبار اونوك
لا حابر نم
نيحرفلا ّ ب
حُي ل يبر نإ
مكاتآ امب انوه اوحرفا
مكاهلأ لغشم تآ لك
ىو ريغ زا وشم وش ىو زا داش
ىد هام اهرگد و تسا راهب وا
تست جاردتسا تسوا ريغ هچ ره
تست جات و تست كلم و تخت هچ رگ
تساقل ماد مغ هك وش مغ زا داش
تساقترا ىتسپ ىوس هر نيا ردنا
ناك وچ وت جنر و تسا جنگ ىكي مغ
ناكدوك رد نيا دريگرد ىك كيل
دنونشب ىزاب مان نوچ ناكدوك
دنود ىم گت مه روگ رخ اب هلمج
تساهماد وس نيا روك نارخ ىا
تساهماشآ نوخ ىوس نيا نيمك رد
Te arrows are fying, the bow is hidden:
from the Unseen World come upon youth a hundred arrows of old one.
بيغ ز ناهنپ نامك نارپ اهريت
بيش ريت دص دسر ىم ىناوج رب
You must set foot on the plain of the heart,
because in the plain of clay there is no opening.
Te heart is the abode of security, O friends; f
ountains and rose-gardens within rose-gardens.
Turn towards the heart and journey on, O night-travellers:
therein are trees and a fowing spring.
Do not go to the country: the country makes a fool of a man;
it makes the intellect void of light and splendour.
O chosen one, listen to the Prophet’s saying:
“To dwell in the country is the grave of the intellect.”
If anyone stays in the country a single day and evening,
his intellect will not be fully restored for a month.
For a month foolishness will abide with him: what but these things
should he reap from the parched herbage of the country?
And he that stays a month in the country,
ignorance and blindness will be his for a long time.
What is “the country”: Te Shaykh that has not been united,
but has become addicted to conventionality and argument.
Compared with the town, Universal Reason,
these senses are like asses in an ass-mill with their eyes bandaged.
Leave this and take the outward form of the tale:
let the pearlseed alone and take the wheatseed.
If there is no way to the pearl, come, take the wheat;
if there is no way for you in that, push on in this direction.
Take its outward! Tough the outward fy crookedly,
the outward at last will lead to the inward.
In truth, the frst of every human being is the form;
afer that the spirit, which is beauty of disposition.
How is the frst of every fruit anything but the form?
Afer that the delicious taste which is its real meaning.
First they make or buy a tent;
aferwards they bring the Turcoman as a guest.
Deem your form to be the tent, your real essence the Turcoman;
regard your essence as the sailor, your form as the ship.
داهن دياب لد ىارحص رد ماگ
داشگ دوبن لگ ىارحص رد هكنا ز
ناتسود ىا لد تسا دابآ نميا
ناتسلگ رد ناتسلگ و اه همشچ
هيراس اي رس و بلقلا ىلإ جع
هيراج نيع و راجشأ هيف
دنك قمحا ار درم هد ورم هد
دنك قنور ىب و رون ىب ار لقع
ىبتجم ىا ونش ربمغيپ لوق
اتسور رد نطو دمآ لقع روگ
ماش و ىزور دوب اتسر رد هك ره
مامت دوبن وا لقع ىهام هب ات
دوب وا اب ىقمحا ىهام هب ات
دورد هچ اهنيا زج هد شيشح زا
اتسور ردنا دشاب ىهام هكنا و
امع و لهج شدشاب ىراگزور
هدشان لصاو خيش دشاب هچ هد
هدز رد تجح و ديلقت رد تسد
ساوح نيا ىلك لقع رهش شيپ
سارخ رد هتسب مشچ نارخ نوچ
ريگ هناسفا تروص نك اهر نيا
ريگ هناد مدنگ وت هنادرد وت له
ناتس ىم رب نيه تسين هر رد هب رگ
نارب وس نيا تتسين هر نادب رگ
دوب جك رهاظ هچ را ريگ شرهاظ
دور نطاب ىوس رهاظ تبقاع
تسا تروص دوخ ىمدآ ره لوا
تسا تريس لامج واك ناج نآ زا دعب
تسا ىك تروص زج هويم ره لوا
تسا ىو ىانعم هك تذل نآ زا دعب
دنرخ و دنزاس هاگرخ لوا
دنروآ نامهم هب سپ نآ ز ار كرت
كرت تينعم ناد هاگرخ تتروص
كلف وچ تروص ناد حلم تينعم
سفن كي نك اهر ار نيا قح رهب
سرج دنابنجب هجاوخ رخ ات
For God’s sake, quit this for a moment,
so that the Khwaja’s ass may shake its bell.
How the Khwaja and his family went to the country.
Te Khwaja and his children prepared an outft
and galloped on their beasts towards the country.
Merrily they rode afeld; they chanted,
“Travel, that you may gain advantage”;
For by travelling the moon becomes Kay Khusraw:
how should it become an emperor (khusraw) without travelling?
Trough travel the pawn becomes a noble queen,
and through travel Joseph gained a hundred objects of desire.
By day they scorched their faces in the sun,
by night they were learning the way from the stars.
Te bad road to them seemed good:
from delight in the country the road seemed like Paradise.
From sweet-lipped ones bitterness becomes sweet;
from the rose-garden thorns become charming.
Colocynth turns into dates from the beloved;
the house is made spacious felds by the housemate.
Oh, many a dainty youth that sufers thorns
in the hope of a rose-cheeked moon-like.
Oh, many a porter, his back torn with wounds
for the sake of the moon-faced one to whom he has lost his heart.
Te ironsmith has blackened his beauty,
that night comes he may kiss the face of the moon.
Te merchant, racked, on a bench till nightfall,
because a cypress has taken root in his heart
A trader is faring over sea and land:
he runs for love of one who sits at home.
Whoever has a passion for that which is dead;
it is in hope of one who has the features of the living.
Te carpenter turns his face to wood,
in the hope of rendering service to a fair one whose face is like the moon.
Do you exert yourself in hope of the Living One
who does not become lifeless afer a day or two!
دنتخاس ىزاهج ناگچب و هجاوخ
دنتخات هد بناج ناروتس رب
دندنار ارحص ىوس هنامداش
دندناوخ رب اومنغت ىك اورفاس
دوش ورسخيك هام اهرفس زك
دوش ورسخ ىك هام اهرفس ىب
دار نيزرف دوش قديب رفس زا
دارم دص فسوي ديباي رفس زو
دنتخوس ىباتفآ زا ىور زور
دنتخومآ ىم هار رتخا ز بش
تشز هار ناشيا شيپ هتشگ بوخ
تشهب نوچ هر هدش هد طاشن زا
دوش ىم شوخ نابل نيريش زا خلت
دوش ىم شك لد رازلگ زا راخ
دوش ىم امرخ قوشعم زا لظنح
دوش ىم ارحص هناخ مه زا هناخ
شك راخ نانينزان زا اسب ىا
شو هام راذع لگ ديما رب
شير تشپ هتشگ لامح اسب ىا
شيوخ ىور هم رب لد ىارب زا
هايس دوخ لامج رگنهآ هدرك
هام ىور دسوبب ديآ بش هك ات
خيم راچ ىناكد رب بش ات هجاوخ
خيب تسدرك شلد رد ىورس هكنا ز
دور ىم ىكشخ و ايرد ىرجات
دود ىم ىنيش هناخ رهم هب نآ
دوب ىيادوس هدرم اب ار هك ره
دوب ىياميس هدنز ديما رب
بوچ هب هدروآ ىور رگورد نآ
بوخ ىور هم تمدخ ديما رب
داهتجا نك ىا هدنز ديما رب
دامج ود ىزور دعب ددرگن واك
Do not from meanness choose a mean person as your friend:
that friendship in him is borrowed.
ىسخ زا ار ىسخ نيزگم ىسنوم
ىسنوم نآ وا رد دشاب تيراع
If your friends other than God possess constancy,
where is your friendship with your mother and father?
If anyone but God is worthy to be relied upon,
what has become of your friendship with your nurse and tutor?
Your friendship with the milk and the breast did not endure;
your shyness of school did not endure.
Tat was radiance upon their wall:
that sign went back towards the Sun.
On whatever thing that radiance may fall,
you become in love with that, O brave man.
On whatever existent thing your love,
that is gilded with Divine qualities.
When the goldenness has gone to its original source
and the copper remains, nature is surfeited and proceeds to divorce it.
Withdraw your foot from that which is gilded by His qualities,
do not from ignorance call the base alloy beautiful;
For in base coin the beauty is borrowed:
beneath the comeliness is the substance uncomely.
Te gold is going from the face of the false coin into the mine:
do you too go towards the Mine to which it is going.
Te light is going from the wall up to the sun:
do you go to that Sun which ever goes in proportion.
Henceforth take the water from Heaven,
forasmuch as you have not found faithfulness in the aqueduct.
Te lure to catch the wolf is not the place where the sheep’s tail came from:
how should that ferce wolf know the place of provenance?
Tey imagined gold tied in knots;
the deluded were making haste to the countryside.
Tus were they going along,
laughing and dancing and meandering towards the water-wheel.
Whenever they saw a bird fying in the direction of the country,
patience rent its garments;
Tey would kiss joyfully the face of anyone
who came from the country, from his neighbourhood,
تساجك اباب و ردام اب وت سنا
تسافو ار تناسنوم قح زجب رگ
دش هچ لل و هياد اب وت سنا
دضع قح ريغ هب دياش ىسك رگ
دنامن ناتسپ اب و ريش اب وت سنا
دنامن ناتسريبد زا وت ترفن
ناشراويد رب دوب ىعاعش نآ
ناشن نآ تفراو ديشروخ بناج
عاعش نآ دتفا هك ىزيچ نآ ره رب
عاجش ىا ىيآ قشاع مه نآ رب وت
دوب دوجوم نآ هچ ره رب وت قشع
دوب دودنا رز قح فصو ز نآ
دنامب سم و تفر لصا اب ىرز نوچ
دنارب وا قلط دمآ ريس عبط
شكب اپ شتافص دودنا رز زا
شوخ ىوگ مك ار بلق تلاهج زا
تسا ىتيراع اهبلق رد ىشوخ ناك
تسا ىتنيز ىب ى هيام تنيز ريز
دور ىم ناك رد بلق ىور ز رز
دور ىم ناك مه وت ور ناك نآ ىوس
دور ىم روخ ات راويد زا رون
دور ىم روخ رد هك ور روخ نادب وت
نامسآ زا بآ وت ناتسب سپس نيز
نادوان رد افو وت ىديدن نوچ
گرگ ماد دشابن هبند ندعم
گرتس گرگ نآ ندعم دسانش ىك
هرگ رد هتسب دندرب نامگ رز
هد هب نارورغم دنديباتش ىم
دندش ىم ناصقر و نادنخ نينچمه
دندز ىم ىخرچ بلود نآ ىوس
ديرپ ىم ىغرم دنديد ىمه نوچ
ديرد ىم هماج ربص هد بناج
وا ىوس زا هد ز دمآ ىم هك ره
وا ىور رب شوخ دنداد ىم هسوب
ىا هديد ار ام راي ىور وت هك
ىا هديد ار ام و ناج ار ناج وت سپ
Saying, “You have seen the face of our friend,
therefore to the Soul you are the soul, and to us the eye.”
دوب ىليل ىوك ميقم هك ار گس نآ نونجم نتخاون
How Majnun petted the dog that lived in Layla’s abode.
Like Majnun, who was petting a dog
and kissing it and melting before it:
He was pacing round it, stooping humbly in circumambulation;
he was also giving it pure sugar-julep.
An idle talker said, “O half-baked Majnun,
what hypocrisy is this that you are always displaying?
A dog’s muzzle is ever eating flth;
a dog scrapes its ass with its lips.”
He recounted the dog’s faults at some length: no one who perceives faults
(‘aybdan) has got a scent of him that knows the things unseen (ghaybdan).
Majnun said, “You are entirely form and body:
come within, and view it through my eyes;
For this is a talisman sealed by the Lord:
this is the guardian of the abode of Layla.
Look at its high aspiration and its heart and soul and knowledge;
where it chose and made its dwelling-place.
It is the dog of blessed countenance, of my Cave;
no, it is the sharer of my grief and woe.
Te dog that stays in her abode,
how should I give a single hair of it to the lions?
Oh, since to her dogs the lions are (devoted) slaves,
there is no possibility of speaking. Silence, and farewell!”
If you pass beyond form, O friends,
it is Paradise and rose-gardens within rose-gardens.
When you have broken and destroyed your own form,
you have learned to break every form.
Afer that, you will break every form:
like Haydar, you will uproot the gate of Khaybar.
Tat simple Khwaja was duped by form,
for he was going to the country on infrm words.
Joyously towards the snare of that fattery,
as a bird towards the bait of tribulation
تخاون ىم ار ىگس واك نونجم وچمه
تخادگ ىم ششيپ و داد ىم شا هسوب
فاوط رد عضاخ تشگ ىم وا درگ
فاص داد ىم شركش بلج مه
ماخ نونجم ىا تفگ ىلوضفلا وب
مادم ىرآ ىم هك نيا تسا ديش هچ نيا
دروخ ىم ىديلپ مياد گس زوپ
درتسا ىم بل هب ار دوخ دعقم
درمش رب وا ىسب گس ىاهبيع
دربن ىيوب ناد بيغ زا ناد بيع
نت و ىشقن همه وت نونجم تفگ
نم مشچ زا شرگنب و آ ردنا
نيا تسا ىلوم هتسب مسلط نياك
نيا تسا ىليل ى هچوك نابساپ
تخانش و ناج و لد و نيب شتمه
تخاس هاگ نكسم و ديزگب اجك واك
تسا نم فهك خر خرف گس وا
تسا نم فهل مه و درد مه وا هكلب
وا ىوك ردنا دشاب هك ىگس نآ
وا ىوم كي مهد ىك ناريش هب نم
ملغ ار شناگس رم ناريش هك ىا
ملسلا و شماخ تسين ناكما تفگ
ناتسود ىا ديرذگب تروص ز رگ
ناتسلگ رد ناتسلگ و تسا تنج
ىتخوس ىتسكش نوچ دوخ تروص
ىتخومآ تسكش ار لك تروص
ىنكشب ار ىتروص ره نآ زا دعب
ىنك رب ربيخ باب رديح وچمه
ميلس ى هجاوخ نآ دش تروص ى هبغس
ميقس ىراتفگ هب دش ىم هد هب هك
نامداش قلمت نآ ماد ىوس
ناحتما ى هناد ىوس ىغرم وچمه
Te bird deemed the bait a mark of kindness,
that gif is the extreme of cupidity and is not munifcence;
ار هناد نآ غرم تسناد مرك زا
اطع نآ دوج ىن تسا صرح تياغ
In desire for the bait
the little birds are merrily fying and running towards that imposture.
If I acquaint you with the joy of the Khwaja,
I fear, O wayfarer, lest I make you late.
I will abridge. When the village came in sight,
it was not in truth that village, he chose another road.
For about a month they were hurrying from village to village,
because they did not well know the way to the village.
If anybody goes on the way without a leader,
every two days’ journey becomes one of a hundred years.
Whoever speeds towards the Ka`ba without a guide
becomes contemptible, like these bewildered men.
Whoever takes up a trade without a teacher
becomes a laughing-stock in town and country.
Except it be singular, between East and West
does a descendant of Adam put forth his head without parents?
He gains wealth who earns something;
it is an extraordinary event when one hits upon a treasure.
Where is a Mustafa? Whose body is spirit,
so that the Merciful should teach the Qur’an?
For all those who are attached to the body He, in profusion of bounty,
raised “He taught by the pen” as the means.
O son, every greedy person is deprived:
do not you run like the greedy, more slowly.
On that journey they sufered pains and anguish
like the torment of a land-bird in fresh water.
Tey became sick of the village and the country
and of the sugared expressions of such an uninstructed boor.
نامداش هناد عمط رد ناكغرم
ناود و نارپ ريوزت نآ ىوس
منك تهاگآ هجاوخ ىداش ز رگ
منك تهاگ ىب هك ورهر ىا مسرت
ديدپ هد دمآ وچ مدرك رصتخم
ديزگ رگيد هر هد نآ دوبن دوخ
دنتخات ىم هد هب هد ىهام برق
دنتخانشن وكن هد هار هكنا ز
دور ىزوولق ىب هر رد هك ره
دوش هلاس دص هار هزور ود ره
ليلد ىب هبعك ىوس دزات هك ره
ليلذ ددرگ ناگتشگ رس نيا وچمه
اتسوا ىب ى هشيپ دريگ هك ره
اتسور و رهش هب دش ىدنخ شير
نيقفاخ ردنا دشاب ردان هك زج
نيدلاو ىب دنز رب رس ىمدآ
دنك ىم ىبسك هك دباي وا لام
دنز ىجنگ رب هك دشاب ىردان
دوب ناج شمسج هك وك ىيافطصم
دوب نآرقلا ملع نمحر هك ات
ل َ ع هلمج ار نت لها
مرك لذب رد تشارفا هطساو
رسپ ىا مورحم تسه ىصيرح ره
رت هتسهآ ورم كت ناصيرح نوچ
بات و دنديد اهجنر هر نآ ردنا
باذع رد ىكاخ غرم باذع نوچ
اتسور زا و هد زا هتشگ ريس
اتسواان نانچ زير ركش زو
ار ناشيا ىياتسور ندروآ هتخانشان و هديدان و هد هب شموق و هجاوخ نديسر
How the Khwaja and his kinsfolk arrived at the village,
and how the countryman pretended not to see or recognise them.
When, afer a month, they arrived in that quarter,
themselves without provisions and their beasts without fodder,
See how the countryman, from evil intent,
still infict calamities small and great,
And keeps his face hidden from them by day,
lest they should open their mouths in the direction of his orchard
It is better that a face like that, which is wholly hypocrisy and malice,
should he hidden from Moslems.
Tere are faces on which demons
are settled like gnats, as guardsmen.
When you behold his face, they fall upon you: Either do not behold
that face, when you have beheld, do not laugh pleasantly.
Concerning such a wicked, sinful face God has said,
“Verily, We will drag by the forelock.”
When they had made enquiry and found his house,
they hurried like kinsfolk to the door.
Te people in his house bolted the door.
At this perverseness, the Khwaja became mad-like,
But indeed it was no time for harshness:
when you have fallen into the pit, what is the use of being enraged?
Five days they remained at his door:
the night in the cold, the day itself in the blaze of the sun.
Teir remaining was not from heedlessness or asininity;
no, it was from necessity and want of an ass.
From necessity, the good are bound to the vile:
from sore hunger the lion will eat a putrid carcass.
He would see him and salute him, saving,
“I am so-and-so, and this is my name.”
“Maybe,” he said; “ how should I know who you are,
whether you are a dirty fellow or an honest gentleman?”
“Tis moment,” said he, “resembles the Resurrection,
since a brother has come to fee fom his brother.”
فرط نآ دنديسر نوچ ىهام دعب
فلع ىب ناروتس ناشيا اون ىب
ىتين دب زا هك نيب ىياتسور
يتلا و ايتللا دعب دنك ىم
زور هب ناشيا ز دنك ىم ناهنپ ىور
زوپ دنياشگنب شغاب ىوس ات
تسا رش و قرز همه هك ور نانچ نآ
تسا رتيلوا ناهن ناناملسم زا
سگم نوچ ناويد هك دشاب اهيور
سرح نوچ دشاب هتسشنب شرس رب
دنتفوت رد وا ىور ىنيبب نوچ
دنخم شوخ ىديد وچ ور نآ نيبم اي
هيصاع ثيبخ ىور نانچ رد
هيصانلاب اعفسن نادزي تفگ
دنتفاي ش هناخ و دنديسرپب نوچ
دنتفاتشب رد ىوس ناشيوخ وچمه
شا هناخ لها دنتسب ورف رد
شو هناويد ىور ژك نيز دش هجاوخ
دوبن مه ىتشرد ماگنه كيل
دوس هچ ىزيت هچ هب ىداتفا رد نوچ
زور جنپ ناشيا دندنام شرد رب
زوس ديشروخ دوخ زور امرس هب بش
ىرخ ىن ندنام دوب تلفغ ز ىن
ىروخ ىب و رارطضا زا دوب هكلب
رارطضا ز ناكين هتسب ناميئل اب
راز عوج زا دروخ ىرادرم ريش
ملس شدرك ىمه شديد ىمه وا
مان تسا نيا ارم نم منلف هك
ىا ىك وت مناد هچ نم دشاب تفگ
ىا ىكاپ نيرق اي ىديلپ اي
هيبش دش تمايق اب مد نيا تفگ
هيخا نم رفي دش ردارب ات
He would explain to him, saying,
“I am he from whose table you did eat many delicacies.
وت هك منآ نم هك شدرك ىم حرش
وت ود نم ناوخ ز ىدروخ اهتول
On such and such a day I bought that merchandise for you:
every secret that goes beyond the two is published.
Te people heard the secret of our afection;
when the gullet has received bounty, the face has bashfulness.”
He would say to him, “do you talk nonsense?
I know neither you nor your name nor your dwelling-place.”
On the ffh night there began such a cloud and rain
that the sky might be astonished at its raining.
When the knife reached the bone,
the Khwaja knocked at the door, crying, “Call the master!”
When, in response to a hundred urgent entreaties,
he came to the door, he said, “Why, what is it, my dear sir?”
He replied, “ I abandon those claims,
I renounce that which I was fancying.
I have sufered fve years’ pain:
fve days my miserable soul amidst this heat and blaze.”
One injustice from kindred and friends and family
is in heaviness as three hundred thousand,
Because he did not set his mind on his cruelty and injustice:
his soul was accustomed to kindness and faithfulness from him.
Whatever is tribulation and sore grief to men, know for sure
that this is in consequence of its being contrary to habit.
He said, “O you the sun of whose love is in decline,
if you have shed my blood, I acquit you.
On this night of rain give us a nook,
so that at the Resurrection you may obtain a heavenly reward.”
“‘Tere is a nook,” he replied, “ belonging to the keeper of the vineyard:
he keeps watch there against the wolf,
Bow and arrow in his hand on account of the wolf,
so that he may shoot if the ferce wolf should come.
If you will do that service, the place is yours;
and if not, have the kindness to seek another place.”
He said, “I will do a hundred services,
give you the place, and put that bow and arrow in my hand.
عاتم نآ مديرخ تزور نلف نآ
عاش نينثلا زواج رس لك
قلخ دنتسدينش ام رهم رس
قلح دروخ تمعن وچ ور دراد مرش
تاهرت ىيوگ هچ شتفگ ىمه وا
تاج هن وت مان هن مناد ارت ىن
تفرگ ىناراب و ربا بش نيمجنپ
تفگش دراد ششراب زا نامساك
ناوختسا ردنا دراك نآ ديسر نوچ
ناوخب ار رتهم هك هجاوخ دز هقلح
رد ىوس دمآ حاحلا دص هب نوچ
ردپ ناج ىا تسيچ رخآ تفگ
متشاذگب اه قح نآ نم تفگ
متشادنپ ىم هچ نآ مدرك كرت
زور جنپ مديد جنر هلاس جنپ
زوس و امرگ نيا رد منيكسم ناج
رابت و راي زا و شيوخ زا افج كي
رازه دصيس نوچ تسه ىنارگ رد
شافج و روج رب داهنن لد هكنا ز
شافو و فطل اب دوب رگوخ شناج
تسا تدش و لب مدرم رب هچ ره
تسا تداع فلخ زك ناد نيقي نيا
لاوز رد ترهم ديشروخ ىا تفگ
للح مدرك ىتخير منوخ وت رگ
ىا هشوگ هد ام هب ناراب بشما
ىا هشوت تمايق رد ىبايب ات
نابغاب نآ تسا هشوگ كي تفگ
نابساپ وا ار گرگ اجنيا تسه
گرگ رهب زا نامك و ريت شفك رد
گرتس گرگ نآ ديآ رگ دنز ات
تست نآ اج ىنك تمدخ نآ وت رگ
تسج ىامرف ىرگيد ىاج هن رو
هد ىاج وت منك تمدخ دص تفگ
هنب مفك رد ريت و نامك نآ
I will not sleep, I will guard the vines;
if the wolf raises his head, I will shoot the arrow at him.
منك زر ىسراح مبسخن نم
منز شريت رس گرگ درآ رب رگ
For God’s sake do not leave me to-night, O double-hearted,
the rain-water overhead and the mud underneath!”
A nook was cleared, and he with his family went there:
a narrow place and without room to turn.
Mounted upon one another, like locusts,
from terror of the food into the corner of the cavern,
During the night, the whole night, they all crying,
“O God, this serves us right, serves us right, serves us right.”
Tis is what is deserved by him that consorted with the vile,
or showed worthiness for the sake of the unworthy.
Tis is what is deserved by him that in vain desire
gives up paying homage to the dust of the noble.
Tat you lick the dust and the wall of the pure
is better than the vulgar and their vines and rose-gardens.
Tat you become a slave to a man of enlightened heart is better than
that you should walk upon the crown of the head of kings.
From the kings of earth you will get nothing
but the noise of a drum, O courier of roads.
Even the townsmen are brigands in comparison with the Spirit.
Who is the countryman? Te fool that is without spiritual gifs
Tis is what is deserved by him who, the cry of a ghoul came to him,
without rational foresight chose to move.
When repentance has gone from the heart to the pericardium
afer that it is of no use to acknowledge.
Te bow and arrow in his hand,
he seeking the wolf all night to and fro.
Te wolf, in truth, was given power over him, like sparks of fre:
seeking the wolf, and unaware of the wolf.
Every gnat, every fea, had become as a wolf
and inficted a wound upon them in that ruined place
Tere was no opportunity even of driving away those gnats,
because of dread of an attack by the rebellious wolf,
Lest the wolf should infict some damage,
the countryman would tear out the Khwaja’s beard.
لد ود ىا بشما مراذگم قح رهب
لگ ريز رد و رس رب ناراب بآ
لايع اب وا و دش ىلاخ ىا هشوگ
لاجم ىب و گنت ىاج اج نآ تفر
راوس هتشگ رگدمه رب خلم نوچ
راغ جنك ردنا ليس بيهن زا
ادخ ىا نايوگ هلمج بش همه بش
ازس ام ىازس ام ىازس نيا
ناسخ راي دش هك نآ ىازس نيا
ناسكان ىارب زا درك ىسك اي
ماخ عمط ردنا هك نآ ىازس نيا
مارك كاخ تمدخ ديوگ كرت
ناشراويد و ىسيل ناكاپ كاخ
ناشرازلگ و زر و ماع زا رتهب
ىوش لد نشور درم كي ى هدنب
ىور ناهاش رس قرف رب هك هب
لهد گناب زج كاخ كولم زا
لبس كيپ ىا تفاي ىهاوخن وت
حور هب تبسن نانز هر دوخ نايرهش
حوتف ىب و جيگ تسيك ىياتسور
لقع ريبدت ىب هك نآ ىازس نيا
لقن ديزگب شدمآ ىلوغ گناب
فاغش ات دش لد ز ىناميشپ نوچ
فارتعا درادن ىدوس سپس نآ ز
وا تسد ردنا ريت و نامك نآ
وس هب وس بش همه نايوج ار گرگ
ررش نوچ طلسم دوخ ىورب گرگ
ربخ ىب وا گرگ ز و نايوج گرگ
هدش ىگرگ نوچ كيك ره هشپ ره
هدز ىمخز ناش هناريو نآ ردنا
دوبن مه ندنار هشپ نآ تصرف
دونع گرگ ى هلمح بيهن زا
دنز ىبيسآ گرگ ديابن ات
دنك رب هجاوخ شير ىياتسور
In this wise gnashing their teeth till midnight:
their souls were coming from the navel to the lip.
بش مين ات نانك نادند نينچ نيا
بل هب دمآ ىم فان زا ناشناج
Suddenly the fgure of a deserted wolf
raised its head from the top of a hillock.
Te Khwaja loosed the arrow from the thumbstall
and shot at the animal, so that it fell to the ground.
In falling, wind escaped from the animal:
the countryman uttered a wail and heat his hands,
“O ungenerous, it is my ass-colt!”
“No,” said he, “this is the devilish wolf,
Te features of wolfshness are apparent in it;
its form makes acquainted with its wolfshness.”
“No,” he said, “I know the wind that escaped from its arse
as well as water from wine.
You have killed my ass-colt in the meadows—
may you never be released from anguish!”
“Make a better investigation,” he replied; “it is night,
and at night material objects are screened from the beholder.
Night causes many a thing to appear wrong and changed:
not everyone has the seeing correctly by night.
Both night and clouds and heavy rain:
these three types of darkness produce great error.”
He said, “To me it is as bright day:
I know, it is the wind of my ass-colt.
Amongst twenty winds I know that wind
as the traveller his provisions for the journey.”
Te Khwaja sprang up, and losing patience
he seized the countryman by his collar,
Crying, “O fool and pick pocket, you have shown hypocrisy:
you have eaten both dung and opium together.
In the midst of triple darkness you know the wind of the ass:
how do not you know me, O giddy-head?
He that knows a colt at midnight,
how should he not know his own friend of ten years
You are feigning to be distraught and a gnostic:
you are throwing dust in the eyes of generosity,
ىا هتشه گرگ لاثمت ناهگان
ىا هتشپ زارف زا دروآ رب رس
تسش ز هجاوخ نآ داشگب ار ريت
تسپ داتفا ات هك ناويح نآ رب دز
تسج داب ناويح ز نداتفا ردنا
تسد تفوك و درك ىاه ىياتسور
تسا نم ى هرك رخ هك ادرمناوجان
تسا نمرهآ نوچ گرگ نيا ىن تفگ
تسا رهاظ ىگرگ لاكشا وا ردنا
تسا ربخم وا ىگرگ زا وا لكش
ىو جرف زا تسج هك ىداب ىن تفگ
ىم ز ىبآ كنانچمه مسانش ىم
ضاير رد ار ما هرك رخ ىا هتشك
ضابقنا ز زگره طسب تدابم هك
تسا بش نك صحفت رتوكين تفگ
تسا بجحم رظان ز بش رد اهصخش
ىسب لدبم و ديامنب طلغ بش
ىسك ره درادن بش بياص ديد
فرژ ناراب مه و ربا مه و بش مه
فرگش درآ طلغ ىكيرات هس نيا
تسا نشور زور وچ نم رب نآ تفگ
تسا نم ى هرك رخ داب مسانش ىم
ار داب نآ داب تسيب نايم رد
ار داز رفاسم نوچ مسانش ىم
تفكشان دمايب و تسج رب هجاوخ
تفرگ شنابيرگ ار ىياتسور
ىا هدروآ ديش رارط هلباك
ىا هدروخ مه اب ود ره نويفا و گنب
رخ داب ىسانش ىكيرات هس رد
رس هريخ ىا ارم رم ىنادن نوچ
ار هلاسوگ بش مين دناد هك نآ
ار هلاس هد هرمه دنادن نوچ
ىنك فراع و هلاو ار نتشيوخ
ىنز ىم تورم مشچ رد كاخ
Saying, “ I have no consciousness even of myself:
in my heart there is no room for anything but God.
تسين هاگآ مه شيوخ زا ارم هك
تسين لا زج ىاجنگ ملد رد
I have no recollection of what I ate yesterday:
this heart takes joy in nothing except bewilderment.
I am sane and maddened by God: remember,
and in such a state of selfessness, hold me excusable.
He that eats carrion, that is to say, date-wine—
the Law enrolls him amongst those who are excused.
Te drunkard and shit eater has not divorce or barter;
he is even as a child: he is a person absolved and emancipated.
Te intoxication that arises from the scent of the unique King—
a hundred vats of wine never wrought that in head and brain.
To him, then, how should the obligation be applicable?
Te horse is fallen and has become unable to move.
Who in the world would lay a load upon the ass-colt?
Who would give lessons in Persian to Bu Murra?
When lameness comes, the load is taken of:
God has said, it is no sin in the blind.
I have become blind in regard to myself, seeing by God:
therefore I am absolved from the small and from the great.”
You brag of your dervishhood and selfessness,
the wailful cries of those intoxicated with God,
Saying, “I know not earth from heaven.”
Te jealousy has tried you, tried you.
Tus has the wind of your ass-colt put you to shame,
thus has it afrmed the existence of your self-negation.
In this wise God exposes hypocrisy,
in this wise does He catch the quarry that has started away.
Tere are hundreds of thousands of trials, O son,
for anyone who says, “I am the captain of the Gate.”
If the common do not know him by the trial,
the adepts of the Way will demand from him the token.
When a churl pretends to be a tailor,
the king will throw down a piece of satin in front of him,
Saying “Cut this into a wide undervest (baghaltaq)”:
from the trial there appear two horns on him.
تسين داي منآ زا مدروخ ىد هچ نآ
تسين داش ريحت ريغ زا لد نيا
رآ داي مقح نونجم و لقاع
راد روذعم ميشيوخ ىب نينچ رد
ذيبن ىنعي دروخ ىرادرم هك نآ
ديشك ناروذعم ىوس ار وا عرش
تسين عيب و قلط ار ىگنب و تسم
تسا ىفتعم و فاعم وا تسا لفط وچمه
درف هاش ىوب ز دياك ىيتسم
دركن نآ زغم و رس رد ىم مخ دص
اور دشاب نوچ فيلكت وا رب سپ
اپ و تسد ىب دش و تشگ طقاس بسا
ار هرك رخ ناهج رد دهن هك راب
ار هرم وب ىسراپ دهد هك سرد
جرع دمآ نوچ دنريگ رب راب
جرح ىم ْ ع
َ ْ
لا ى
ل َ ع
سْ ي
ل قح تفگ
ريصب قح زا مدش ىمعا دوخ ىوس
ريثك زا و ليلق زا مفاعم سپ
ىدوخ ىب و ىنز ىشيورد فل
ىدزيا نايتسم ىوه و ىاه
نامسآ ز منادن نم ار نيمز هك
ناحتما تريغ درك تناحتما
درك تاوسر نينچ هرك رخ داب
درك تابثا ارت ىفن ىتسه
ار ديش قح دنك اوسر نينچ نيا
ار ديص هديمر دريگ نينچ نيا
رسپ ىا تسا ناحتما نارازه دص
رد گنهرس مدش نم ديوگ هك ره
ناحتما ز ار وا هماع دنادن رگ
ناشن شدنيوج هار ناگتخپ
ىسخ ىطايخ ىوعد دنك نوچ
ىسلطا هش وا شيپ رد دنكفا
خارف قاطلغب ار نيا ربب هك
خاش ود ار وا دوش اديپ ناحتما ز
Were there not a testing of every vicious person,
every efeminate would be a Rustam in the fray.
ىدب ره ناحتما ىدوبن رگ
ىدب متسر اغو رد ثنخم ره
Even suppose that the efeminate has put on a coat of mail:
as soon as he feels the blow, he will become as a captive.
How will he that is intoxicated with God be restored to his senses
by the west-wind? Te God-intoxicated man will not come to himself
at the blast of the trumpet.
Te wine of God is true, not false: you have drunk buttermilk,
you have drunk buttermilk, buttermilk, buttermilk !
You have made yourself out to be a Junayd or a Bayazid,
“Go, for I do not know a hatchet from a key.”
How by means of hypocrisy, O contriver of fraud, will you conceal
depravity of nature and sloth and greed and concupiscence?
You make yourself a Mansur-i Hallaj
and set fre to the cotton of your friends,
Saying, “I do not know Umar from Bu Lahab;
I know the wind of my ass-colt at midnight.”
Oh, the ass that would believe this from an ass like you,
and would make himself blind and deaf for your sake!
Do not count yourself one of the travellers on the Way;
you are a comrade of them that defle the Way: do not eat shit!
Fly back from hypocrisy, hasten towards Reason:
how shall the wing of the phenomenal soar to Heaven?
You have feigned to be a lover of God;
you have played the game of love with a black devil.
At the Resurrection lover and beloved
shall be tied in couples and quickly brought forward.
Why have you made yourself crazy and senseless?
Where is the blood of the vine’? You have drunk our blood,
“Go, I do not know you: spring away from me.
I am a gnostic who is beside himself and the Buhlul of the village.”
You art conceiving a false opinion of your nearness to God,
thinking that the Tray-maker is not far from the tray;
You do not see this, that the nearness of the saints
has a hundred miracles, displays and powers.
By David iron is made a piece of wax;
in your hand wax is as iron.
ريگ هديشوپ هرز ار ثنخم دوخ
ريسا نوچ ددرگ مخز دنيبب نوچ
روبد زا دش نوچ رايشه قح تسم
روص خفن زا دوخ هب ديان قح تسم
غورد ىن دشاب تسار قح ى هداب
غود غود ىدروخ غود ىدروخ غود
ديزياب و دينج ار دوخ ىتخاس
ديلك زا ار ربت مسانشن هك ور
زآ و صرح و ىلبنم و ىگر دب
زاس ركم ىا ديش هب ناهنپ ىنك نوچ
ىنك ىجلح روصنم ار شيوخ
ىنز ناراي ى هبنپ رد ىشتآ
بهل وب زا رمع مسانشنب هك
بش مين مسانش دوخ ى هرك داب
دنك رواب رخ وت زا نياك ىرخ ىا
دنك رك و روك وت رهب ار شيوخ
رمش رتمك ناور هر زا ار شيوخ
روخم هگ ىناير هر فيرح وت
زات لقع ىوس ديش زا رپ زاب
زاجم رپ نامسآ رب درپ ىك
ىتخاس قح قشاع ار نتشيوخ
ىتخاب ىهايس ويد اب قشع
زيختسر رد ار قوشعم و قشاع
زيت دنرآ شيپ و دندنب ودب ود
ىا هدرك دوخ ىب و جيگ ار دوخ هچ وت
ىا هدروخ ار ام نوخ وك زر نوخ
هجب نم زا ارت مسانشن هك ور
هد لولهب و مشيوخ ىب فراع
قح برق زا ىنك ىم مهوت وت
قبط زا دوبن رود رگ قبط هك
ايلوا برق هك ىنيب ىمن نيا
ايك و راك و دراد تمارك دص
دوش ىم ىموم دواد زا نهآ
دوب ىم نهآ وچ تتسد رد موم
Nearness in respect of creating and sustaining is common to all;
these noble ones possess the nearness of the inspiration of Love.
ماع تس هلمج رب قزر و قلخ برق
مارك نيا دنراد قشع ىحو برق
Nearness is of various kinds, O father:
the sun strikes on the mountains and on the gold;
But between the sun and the gold there is a nearness
of which the bid-tree has no knowledge.
Te dry and fresh bough is near to the sun:
how should the sun be screened of from either?
But where is the nearness of the sappy bough,
from which you eat ripe fruit?
From nearness to the sun let the dry bough
get anything besides withering sooner!
O man without wisdom, do not be an inebriate of the sort
that he comes to his wits he feels sorry;
Nay, be one of those inebriates on account of whom,
while they are drinking the wine, mature intellects sufer regret.
O you, who, like a cat, have caught an old mouse,
if you are so brave from that wine, catch the Lion!
O you who have drunk quafed the cup of Nothingness from a phantom
do not reel like them that are intoxicated with the realities.
You are falling to this side and that, like the drunken:
O you on this side, there is no passage for you on that side.
If you fnd the way to that side,
henceforth toss your head now to this side, now to that!
You are all on this side, do not idly boast of that side:
since you have not the death, do not agonise yourself in vain.
He with the soul of Khadir, that does not shrink from death—
if he know not the created, it is ftting.
You sweeten your palate with the savour of false imagination;
you blow into the bag of selfood and fll it:
Ten, at one prick of a needle you are emptied of wind—
may no intelligent man’s body be fat like this!
You make pots of snow in winter:
when they see the water how shall they maintain that constancy?
ردپ ىا دشاب عاونا رب برق
رز و راسهك رب ديشروخ دنز ىم
ار ديش رز اب تسه ىبرق كيل
ار ديب دشابن هگآ نآ زا هك
باتفآ بيرق رت و كشخ خاش
باجح دراد ىك ود ره زا باتفآ
ىرط خاش تبرق نآ وك كيل
ىروخ ىم ىو زا هتخپ رامث هك
باتفآ نآ تبرق زا كشخ خاش
بايب وگ نتشگ كشخ رت وز ريغ
درخ ىب ىا شابم ىتسم نانچ نآ
دروخ ىناميشپ ديآ لقع هب هك
دنروخ ىم ىم نوچ هك ناتسم نآ زا كلب
دنرب ىم ترسح هتخپ ىاهلقع
ريپ شوم هبرگ وچمه هتفرگ ىا
ريگ ريش ىريگ ريش ىم نآ زا رگ
چيه ماج ىلايخ زا هدروخب ىا
چيپم رب قياقح ناتسم وچمه
راو تسم وس نآ و وس نيا ىتف ىم
راذگ وس نآ ز تتسين وس نيا وت ىا
نآ زا دعب ىباي هار وس نادب رگ
ناشف رس وس نادب هگ وس نيدب هگ
نزم پگ وس نآ زا ىيوس نيا هلمج
نكم ناج هزره گرم ىرادن نوچ
وا دسارهن لجا زك ناج رضخ نآ
وا دسانشن ار قولخم را دياش
ىنك شوخ مهوت قوذ زا ماك
ىنك شرپ دوخ كيخ رد ىمد رد
داب ز ىدرگ ىهت نزوس كي هب سپ
دابم لقاع نت هبرف نينچ نيا
اتش ردنا فرب ز ىزاس اه هزوك
افو نآ دنيب بآ نوچ دنك ىك
نلاغش نايم ندرك ىسواط ىوعد و ندش نيگنر و گنر مخ رد لاغش نداتفا
How the jackal fell into the dyeing-vat and was dyed with many colours
and pretended amongst the jackals that he was a peacock.
A certain jackal went into the dyeing-vat,
stayed in the vat for a while,
And then arose, his skin having become multi-coloured,
saying, ‘I have become the Peacock of ‘Illiyyin.”
His coloured fur had gained a charming brilliance,
and the sun shone upon those colours.
He beheld himself green and red and roan and yellow,
he presented himself to the jackals.
Tey all said, “O little jackal, what is the matter,
that you have in your head manifold exultation?
Because of exultation you have turned aside from us:
whence have you brought this arrogance?”
One of the jackals went to him and said, “O so-and-so, have you acted
deceitfully or have you become one of those whose hearts rejoice?
You have acted deceitfully to the end that you may jump on to the pulpit
and by your idle chatter give this folk regret.
You have striven much, you have not felt any ardour;
hence from deceit you have exhibited a piece of impudence.”
Ardour belongs to the saints and prophets;
on the other hand, impudence is the refuge of every impostor;
For they draw the people’s attention to themselves,
saying, “We are happy,” though within they are exceedingly unhappy.
How a braggart greased his lips and moustache every morning with the skin of a fat sheep’s tail
and came amongst his companions, saying,” I have eaten such and such.”
A person, who was lightly esteemed,
used to grease his moustaches every morning
And go amongst the munifcent, saying,
“I have eaten some well-greased food at the party.”
گنر مخ ردنا تفر ىلاغش نآ
گنرد تعاس كي درك مخ نآ ردنا
هدش نيگنر شتسوپ دمآ رب سپ
هدش نييلع سواط منم هك
هتفاي شوخ قنور نيگنر مشپ
هتفات رب اهگنر نآ باتفآ
درز و روف و خرس و زبس ار دوخ ديد
درك هضرع نلاغش رب ار نتشيوخ
تسيچ لاح كلاغش ىا دنتفگ هلمج
تسيوتلم طاشن رس رد ارت هك
ىا هدرك هنارك ام زا طاشن زا
ىا هدروآ اجك زا ربكت نيا
نلف ىاك دش وا شيپ ىلاغش كي
نلد شوخ زا ىدش اي ىدرك ديش
ىهج رب ربنمب ات ىدرك ديش
ىهد ترسح ار قلخ نيا فل ز ات
ىيمرگ ىديدن ىديشوكب سب
ىيمرش ىب ىا هدروآ ديش ز سپ
تسايبنا و ايلوا نآ ىمرگ
تساغد ره هانپ ىمرش ىب زاب
دنشك دوخ ىوس قلخ تافتلا هك
دنشوخان سب نورد زا و ميشوخ هك
هك نافيرح نايم ندمآ نوريب و هبند تسوپ هب دادماب ره ار دوخ تلبس و بل ىفل درم ندرك برچ
نانچ و ما هدروخ نينچ نم
ناهتسم ىصخش تفاي هبند تسوپ
ناتلبس ىدرك برچ ىحابص ره
نم هك ىتفر نامعنم نايم رد
نمجنا رد ما هدروخ ىبرچ تول
He would gaily put his hand on his moustache as a sign,
meaning, “Look at my moustache!
ديون رد ىداهن تلبس رب تسد
ديرگنب تلبس ىوس ىنعي زمر
For this is the witness to the truth of my words,
and this is the token of my eating greasy and delicious food.”
His belly would say in soundless response,
“May God destroy the plots of the liars!
Your boasting has set me on fre:
may that greasy moustache of yours be torn out!
Were it not for your foul boasting, O beggar,
some generous man would have taken pity on me;
And if you had shown the ailment and had not played false,
some physician would have prepared a remedy for it.”
God has said, “Do not move ear or tail crookedly:
their veracity shall proft the veracious.”
Ne recurvatus in antro dormiveris, O to qui passus es nocturnam pol-
lutionem: reveal that which you have, and act straight
Or if you tell not your fault, at least refrain from talk:
do not kill yourself by ostentation and trickery.
If you have got any money, do not open your mouth:
there are touchstones on the Way,
And for the touchstones too
there are tests concerning their own states.
God has said, “From birth unto death
they are tried every year twice.
Tere is test upon test, O father:
beware, do not buy yourself at the smallest test.
How Bal am the son of Ba`ur was secure, because the Lord had made tests
and he had come through them honourably.
Bal’am the son of Ba’ur and the accursed Iblis
were disgraced at the ultimate test.
He, by his pretension, desires to be rich;
his belly is execrating his moustache,
تسا نم راتفگ قدص هاوگ نياك
تسا ندروخ نيريش و برچ ناشن نيو
نينط ىب باوج ىتفگ شمكشا
نيبذاكلا ديك
لا دابأ هك
داهن رب شتآ رب ار ام وت فل
داب هدنكرب وت برچ ليبس ناك
ادگ ىا تتشز فل ىدوبن رگ
ام هب ىدنكفا محر ىميرك كي
ىتخاب مك ژك و بيع ىدومن رو
ىتخاس وا ىوراد ىبيبط كي
مد و شوگ نابنجم ژك هك قح تفگ
مهقدص نيقداصلا نعفني
ملتحم ىا بسخم ژك ردنا فهك
مقتساف و امناو ىراد هچ نآ
شمخ ىراب دوخ بيع ىيوگن رو
شكم ار دوخ لغد زو شيامن زا
ناهد اشگم ىتفاي ىدقن وت رگ
ناحتما ىاهگنس هر رد تسه
شيپ زين ار ناحتما ىاهگنس
شيوخ لاوحا رد تسه اهناحتما
نيح هب ات تدلو زا نادزي تفگ
نيترم ماع لك نونتفي
ردپ ىا تسا ناحتما رب ناحتما
رخم ار دوخ ناحتما رتمك هب نيه
دوب هدمآ ديپس ىور اهنآ زا و ار وا ترضح درك اهناحتما هك روعاب معلب ندوب نميا
نيعل سيلبا و روعاب معلب
نيهم هتشگ نيرخآ ناحتما ز
دنك ىم تلود ليم ىوعد هب وا
دنك ىم تلبس نيرفن شا هدعم
Crying, “Reveal what he is hiding!
He has consumed me: O God, expose him!”
نك شاديپ دنك ىم ناهنپ هچناك
نك شاوسر ادخ ىا ار ام تخوس
All the members of his body are his adversaries,
for he chatters of spring they are in December.
Vain talk repels acts of kindness and tears
of the bough of pity from the trunk of the tree.
Bring forward honesty, or else be silent,
and then behold pity and enjoy it.
Tat belly became the adversary of his moustache
and secretly had recourse to prayer,
Crying, “O God, expose this idle brag of the base,
in order that the pity of the noble may be moved towards me.”
Te belly’s prayer was answered:
the ardency of need put out a fag.
God has said, “Tough you be a profigate and idolater,
I will answer when you call Me.”
Cleave fast unto prayer and ever cry out:
in the end it will deliver you from the hands of the ghoul.
When the belly committed itself to God,
the cat came and carried of the skin of that sheep’s tail.
Tey ran afer the cat, she fed.
Te child, from fear of his scolding, changed colour.
Te little child came into the company
and took away the prestige of the boastful man.
It said, “Te sheep’s tail with which every morning
you greased your lips and moustaches—
Te cat came and suddenly snatched it away:
I ran hard, but the efort was of no use.”
Tose who were present laughed from astonishment,
and their feelings of pity began to be moved again.
Tey invited him and kept him well-fed;
they sowed the seed of pity in his soil.
When he had tasted honesty from the noble,
he without arrogance became devoted to honesty.
دنا ىو مصخ شنت ىازجا هلمج
دنا ىد رد ناشيا دفل ىراهب زك
دنك ىم اهمرك داد او فل
دنك ىم رب نب ز ار تمحر خاش
نك شوماخ اي رآ شيپ ىتسار
نك شون و نيبب تمحر ناهگ نآ و
هدش وا ليبس مصخ مكش نآ
هدز ردنا اعد رد ناهنپ تسد
مائل فل نيا نك اوسر ادخ ىاك
مارك محر ام ىوس دبنجب ات
مكش نآ ىاعد دمآ باجتسم
ملع نوريب دزب تجاح شزوس
منص لها و ىقساف رگ قح تفگ
منك اهتباجا ىناوخ ارم نوچ
لوخش ىم و ريگ تخس ار اعد وت
لوغ تسد زا تدناهرب تبقاع
درپس رد ترضح هب ار دوخ مكش نوچ
دربب هبند نآ تسوپ دمآ هبرگ
تخيرگ وا دنديود هبرگ سپ زا
تخير گنر شباتع سرت زا كدوك
درخ لفط نآ نمجنا ردنا دمآ
دربب ار ىفل درم ىور بآ
نادب ىحبص ره هك هبند نآ تفگ
ناتلبس و نابل ىدرك ىم برچ
دوبر رد شناهگان دمآ هبرگ
دوس دهج نآ دركن و ميديود سب
تفگش زا ار نارضاح دمآ هدنخ
تفرگ نديبنج زاب ناشاهمحر
دنتشاد شريس و دندرك شتوعد
دنتشاك شنيمز رد تمحر مخت
مارك زا ديد ىتسار قوذ وچ وا
ملغ دش ار ىتسار ربكت ىب
داتفا غابص مخ رد هك لاغش نآ ندرك ىسواط ىوعد
How the jackal which had fallen into the dyer’s vat pretended to be a peacock.
Tat multi-coloured jackal came secretly
and tapped on the lobe of the rebuker’s ear.
Please look at me and at my colour:
truly the idolater possesses no idol like me.
Like the fower-garden I have become many-hued and lovely:
bow in homage to me, do not withdraw from me.
Behold my glory and splendour and sheen and radiance and colour!
Call me the Pride of the World and the Pillar of the Religion!
I have become the theatre of the Divine Grace;
I have become the tablet on which the Divine Majesty is unfolded.
O jackals take heed; do not call me a jackal:
how should a jackal have so much beauty?”
Tose jackals came here en masse,
like moths around the candle.
“Say then, what shall we call you, O creature of substance?”
He replied, “A peacock as Jupiter.”
Ten they said to him,
“Te spiritual peacocks have displays in the Rose-garden:
Do you display yourself like that?” “No,” said he:
“not having gone into the desert, how should I tread Mina?”
“Do you utter the cry of peacocks?” “Nay,” said he.
“Ten, Master Bu ’l-‘Ala, you are not a peacock.
Te peacock’s garment of honour comes from Heaven:
how will you attain thereto by means of colours and pretences?”
Comparison of Pharaoh and his pretence of divinity
to the jackal which pretended to be a peacock
You are even as Pharaoh, who bejewelled his beard
and in his asinine folly soared higher than Jesus.
He too was born of the generation of the she-jackal
and fell into a vat of riches and power.
تفهن دمآ گنر گنر لاغش نآ
تفگب رگ تملم شوگ انب رب
نم گنر رد و نم رد رخآ رگنب
نمش دوخ درادن نم نوچ منص كي
شوخ و گنر دص ما هتشگ ناتسلگ نوچ
شكم رس نم زا نك هدجس ارم رم
نيب گنر و بات و بآ و رف و رك
نيد نكر و ارم ناوخ ايند رخف
ما هتشگ ىيادخ فطل رهظم
ما هتشگ ىيايربك حرش حول
لاغش مديناوخم نيه نلاغش ىا
لامج نيدنچ دوب ار ىلاغش ىك
عمج هب اج نآ دندمآ نلاغش نآ
عمش درگادرگ هب هناورپ وچمه
ىرهوج ىا وگب تميناوخ هچ سپ
ىرتشم نوچ رن سواط تفگ
ناج ناسواط هك شدنتفگب سپ
ناتسلگ ردنا دنراد اه هولج
ىن هك اتفگ ىنك هولج نانچ وت
ىنم مبوك نوچ هتفران هيداب
ل هك اتفگ ىنك ناسواط گناب
لعلا وب هجاوخ سواط ىا هن سپ
نامسآ ز ديآ سواط تعلخ
نادب اهيوعد و گنر زا ىسر ىك
درك ىم ىسواط ىوعد هك لاغش نادب وا تيهولا ىوعد و نوعرف هيبشت
شير هدرك عصرم ىنوعرف وچمه
شيرخ زا هديرپ ىسيع زا رترب
داز هدام لاغش لسن زا مه وا
داتف رد ىهاج و ىلام مخ رد
Everyone who beheld his power and riches bowed down to him in worship:
he swallowed the worship of the idle mockers.
درك هدجس شلام و هاج نآ ديد هك ره
دروخب وا ار نايسوسفا ى هدجس
Tat beggar in tattered cloak became miserably drunk
with the people’s worship and feelings of amazement.
Riches are a snake, for therein are poisons;
and popular favour and worship is a dragon.
Ah, do not assume a virtue, O Pharaoh:
you are a jackal, do not in any wise behave as a peacock.
If you appear in the direction of the peacocks,
you are incapable of display and you will he put to shame.
Moses and Aaron were as peacocks:
they fapped the wings of display upon your head and face.
Your foulness and disgrace were exposed;
you did fall headlong from your height.
When you saw the touchstone, you became black, like adulterated coin:
the leonine fgure vanished, and the dog was revealed.
O foul mangy dog, through greed and exuberant insolence
do not clothe yourself in the lion’s skin.
Te roar of the lion will demand from you the test.
Te fgure of a lion, and then the dispositions of dogs!
Explanation of, and you will surely know them in the perversion of their speech.
God said to the Prophet in the course,
“One sign of the hypocritical is easier:
Tough the hypocrite is big, handsome, and terrible,
you will recognise him in his perverse enunciation and speech.”
When you are buying earthenware pots,
you make a trial, O purchaser.
You give the pot a tap with your hand:
why? In order that you may know the cracked one by the sound
Te voice of the cracked one is diferent;
the voice is a chawush: it goes in front of it.
قلد هدنژ ىادگ نآ كتسم تشگ
قلخ ىاهريحت زا و دوجس زا
تساهرهز وا رد هك دمآ رام لام
تساهدژا قلخ ى هدجس و لوبق نآ و
نكم ىسومان نوعرف ىا ىاه
نكم ىسواط چيه ىلاغش وت
ىوش اديپ رگا ناسواط ىوس
ىوش اوسر و هولج زا ىزجاع
دندب ناسواط وچ نوراه و ىسوم
دندز تيور و رس رب هولج رپ
تا ىياوسر و دش اديپ تا ىتشز
تا ىيلاب زا ىداتفا نوگن رس
بلق وچ ىتشگ هيس ىديد كحم نوچ
بلك تشگ اديپ و تفر ىريش شقن
شوج و صرح زا تشز نيگرگ گس ىا
شوپم دوخ رب ار ريش نيتسوپ
ناحتما دهاوخب تريش ى هرغ
ناگس قلخا هگ نآ و ريش شقن
لْ و
نْ ح
ل يِ ف
مُ ه
رْ ع
ل َ و ريسفت
قاسم رد ار ىبن رم نادزي تفگ
قافن لها ز رتلهس ىناشن كي
لوه و زغن دشاب تفز قفانم رگ
لوق و نحل رد ار و رم ىسانشاو
ىرخ ىم ار اه هزوك نيلافس نوچ
ىرتشم ىا ىنك ىم ىناحتما
ارچ هزوك نآ رب ىتسد ىنز ىم
ار هتسكشا نينط زا ىسانش ات
دوب ىم نوگرگد هتسكشا گناب
دور ىم ششيپ تسا شوواچ گناب
Te voice comes in order to make it known:
it determines it, as the verb the masdar.
دنك شفيرعت هك ديآ ىم گناب
دنك شفيرصت لعف ردصم وچمه
When the subject of probation cropped up,
the story of Harut at once came into my memory.
Te Story of Harut and Marut and their boldness
in encountering the probations of God most High
Before this, we had told a little of it: what, indeed, should we tell?
We can tell only one of its thousands.
I wished to speak of the truths in it,
till now they have remained on account of hindrances.
Once again a little of its much shall be told—
the description of a single limb of the elephant.
Listen to Harut and Marut,
O you to whose face we are slaves and servants.
Tey were intoxicated with the spectacle of God
and with the marvels of the King’s gradual temptation.
Such intoxication arises from God’s gradual temptation,
so that what intoxications are wrought by the ascension to God.
Te bait in His snare produced intoxication like this:
what things, can the table of His bounty reveal !
Tey were drunken and freed from the noose:
they were uttering rapturous cries in the fashion of lovers;
In their road there was one ambush and trial:
its mighty wind would sweep the mountain away like straw.
Te trial was turning them upside down,
how should one that is drunk have consciousness of these things?
To him pit and open feld are one;
to him dungeon and pit are a pleasant path to tread.
Te mountain-goat runs up that high mountain
for the sake of some harmless food.
While he browses, suddenly he sees another trick
played by the ordinance of Heaven.
دومن ىيور ناحتما ثيدح نوچ
دوز توراه ى هصق دمآ مداي
ىلاعت قح ناحتما رب ناشيا ىريلد و تورام و توراه ى هصق
ىكدنا ميدوب هتفگ نآ ز نيا زا شيپ
ىكي شنارازه زا مييوگ هچ دوخ
اهقيقحت نآ رد نتفگ متساوخ
اهقيوعت زا دناماو نونك ات
ليلق شرايسب ز رگيد ى هلمح
ليپ ز ىوضع كي حرش ديآ هتفگ
ار تورام ار توراه نك شوگ
ار تورام ناركاچ و ملغ ىا
هلا ىاشامت زا دندوب تسم
هاش جاردتسا ىاهبياجع ز و
قح جاردتسا ز تسا ىتسم نينچ نيا
قح جارعم دنك اهيتسم هچ ات
دومن ىتسم نينچ شماد ى هناد
دوشگ دناد اهچ شماعنا ناوخ
دنمك زا هديهر و دندوب تسم
دندز ىم هناقشاع ىوه و ىاه
دوب هار رد ناحتما و نيمك كي
دوبر ىم ار هك هاك نوچ شرصرص
ربز و ريز ناشدرك ىم ناحتما
ربخ اهنيا ز ار تسم رس دوب ىك
تسا ىكي وا شيپ هب ناديم و قدنخ
تسا ىكلسم شوخ وا شيپ قدنخ و هاچ
دنلب هوك نآ رب ىهوك زب نآ
دنزگ ىب ىدروخ رهب زا دود رب
ناهگان دنيبب دنيچ فلع ات
نامسآ مكح ز رگيد ىيزاب
He casts his gaze upon another mountain:
on that other mountain he espies a she-goat.
رظن دزادنا رب رگيد ىهك رب
رگد هوك نآ رب دنيب زب هدام
Straightway his eye is darkened:
he leaps madly from this mountain to that.
To him it seems as near
as to run round the sink of a house.
Tose thousands of ells appear to him two ells, in order that
from mad infatuation the impulse to leap may come to him.
As soon as he leaps,
he falls midway between the two pitiless mountains.
He had fed to the mountain from the hunters:
his very refuge shed his blood.
Te hunters are seated between the two mountains
in expectation of this awesome decree.
Te capture of this goat is, for the most part, in this manner;
else he is agile and nimble and quick to see the enemy.
Tough Rustam have head and moustache,
lust will certainly be the snare to catch his feet.
Be cut of, like me, from the intoxication of lust:
look at the intoxication of lust in the camel!
Know, again, that this intoxication of lust in the world
is deemed of small account beside the intoxication of the angels.
Te intoxication of that one breaks the intoxication of this one:
how should he show any propensity to lust?
Until you have drunk sweet water, briny water is sweet,
sweet as the light in the eye;
A single drop of the wines of Heaven
causes the soul to be rapt away from the wine and cupbearers —
So that what intoxications befall the angels and the spirits
purifed by the Divine glory,
Who have set their hearts on that wine at one smell,
and have broken the jar of this world’s wine;—
Except, maybe, them that are in despair and far,
like infdels hidden in graves,
Have lost all hope of both worlds
and have sown thorns without end.
نامز رد ددرگ كيرات وا مشچ
نادب ات هك نيز تسم رس دهج رب
ار و ديامنب كيدزن نانچ نآ
ارس هعولاب درگ نديود هك
شديامنب زگ ود زگ نارازه نآ
شديآ نتسج ليم ىتسم ز ات
نايم ردنا دتف رد دهجب هك نوچ
ناما ىب هوك ود ره نايم رد
هتخيرگب هك هب نادايص ز وا
هتخير ار وا نوخ شهانپ دوخ
هوك ود نآ نايم نادايص هتسش
هوكشاب ىاضق نيا راظتنا
نينچمه زب نيا ديص بلغا دشاب
نيب مصخ و تسچ و تسا كلاچ هن رو
دوب تلبس و رس اب هچ را متسر
دوب توهش نيقي شريگ اپ ماد
ربب توهش ىتسم زا نم وچمه
رتش ردنا نيبب توهش ىتسم
ناهج رد توهش ىتسم نيا زاب
ناهتسم ناد كلم ىتسم شيپ
دنكشب نيا ىتسم نآ ىتسم
دنك ىك ىتافتلا توهش هب وا
روش بآ ،ىدروخن ات نيريش بآ
رون هديد نورد نوچ شوخ دوب شوخ
نامسآ ىاه هداب زا ىا هرطق
نايقاس ز و ىم ز ار ناج دنك رب
ار كلما دوب اهيتسم هچ ات
ار كاپ ىاهحور تللج ز و
دنا هتسب ىم نآ رد لد ىيوب هب هك
دنا هتسكشب ناهج نيا ى هداب مخ
رود و دنديمون هك اهنآ رگم زج
روبق رد هتفهن ىرافك وچمه
دنا هتشگ ملاع ود ره زا ديماان
دنا هتشك تياهن ىب ىاهراخ
Terefore they, because of their feelings of intoxication, said,
“Alas, we would rain upon the earth, like clouds;
غيرد ىا دنتفگب اهيتسم ز سپ
غيم وچ ىميدادب ناراب نيمز رب
We would spread in this place of injustice
justice and equity and devotions and faithfulness.”
Tis they said, and the Divine decree was saying,
“Stop! Before your feet there is many an unseen pitfall.”
Beware; do not run boldly into the desert of woe!
Beware; do not push on blindly into the Karbala,
For because of the hair and bones of the perished
the travellers’ feet fnd no way.
Te whole way is bones and hair and sinews:
many is the thing that the sword of Vengeance has made nothing.
God has said that servants attended by help
walk on the earth quietly and meekly.
How should a bare-footed man go into the thorn-thicket
save with halting and refection and cautiously?
Te Decree was saying this,
but their ears were closed in the veil of their hotheadedness.
Eyes and ears have been closed,
except for them that have escaped from themselves.
Who but Grace shall open the eyes?
Who but Love shall allay the Wrath?
Truly, may no one in the world have toil without prospering!
And God best knows the right course.
Te Story of Pharaoh’s dream of the coming of Moses, on whom be peace,
and how he took thought to relieve himself.
Inasmuch as Pharaoh’s toil was not blessed,
whatever he would stitch, that was ripping asunder.
He had a thousand astrologers at his beck,
and also a countless multitude of dream-interpreters and magicians.
Tere was shown to him in a dream the coming of Moses,
who would destroy Pharaoh and his kingdom.
اج داد ىب نيا رد ىميديرتسگ
افو و تادابع و فاصنا و لدع
تسيب تفگ ىم اضق و دنتفگب نيا
تسا ىسب اديپان ماد ناتاپ شيپ
لب تشد رد خاتسگ ودم نيه
لبرك ردنا هناروك نارم نيه
ناكلاه ناوختسا و ىوم ز هك
ناكلاس ىاپ هار دباين ىم
ىپ و ىوم و ناوختسا هار ى هلمج
ىش درك ىش ل رهق غيت هك سب
نوع تفج ناگدنب هك قح تفگ
نوه و دننار ىم هتسهآ نيمز رب
رازراخ رد دور نوچ هنهرب اپ
راكزيهرپ و تركف و هفقو هب زج
ناششوگ نكيل تفگ ىم اضق نيا
ناششوج باجح ردنا دوب هتسب
دنا هتسب ار اهشوگ و اهمشچ
دنا هتسر دوخ زا هك ار اهنآ رم زج
ار مشچ دياشگ ىك تيانع زج
ار مشخ دناشن ىك تبحم زج
دابم ار سك دوخ قيفوت ىب دهج
دادسلاب ملعأ لا و ناهج رد
نديشيدنا كرادت و ملسلا هيلع ار ىسوم ندمآ نوعرف نديد باوخ ى هصق
دوب قيفوت ىب وچ ىنوعرف دهج
دوب قيتفت نآ تخود ىم وا هچ ره
رازه شمكح رد دوب مجنم زا
رامش ىب رحاس و زين ربعم زو
باوخ هب شدندومن ىسوم مدقم
بارخ ار شكلم و نوعرف دنك هك
He said to the interpreters and astrologers,
“How may the ill-boding phantasm and dream be warded of?”
موجن لها اب و تفگ ربعم اب
موش باوخ و لايخ عفد دوب نوچ
Tey all said to him, “We will contrive something,
we will waylay the birth, like brigands.”
Untill the night arrived on which the begetting took place;
those Pharaoh’s men deemed it advisable,
Early on that day,
to bring forth the King’s banquet and throne towards the maydan,
“Welcome, O all you Israelites!
Te King calls you from that place,
Tat he may show unto you his face unveiled,
and do kindness unto you for the sake of the recompense”;
For to those captives there was naught but distance:
the sight of Pharaoh was not permitted.
If they fell in with him on the road,
they would lie on their faces on account of the law.
Te law was this: no captive in or out of season
shall behold the countenance of that Prince,
And whenever on the road he hears the shout of the beadles,
he shall turn his face towards a wall, that he may not see;
And if he sees his face, he shall be guilty of a crime,
and the worst punishment shall befall him.
Tey had greed for the inaccessible countenance,
since Man is greedy for that which has been forbidden.
How they summoned the Israelites to the maydan,
as a device to prevent the begetting of Moses, on whom be peace.
“O captives, go you to the maydan,
for there is hope of seeing and munifcence from the King of kings.”
When the Israelites heard the glad news,
they were thirsting and longing exceedingly for that.
Tey swallowed the trick and hastened in that direction
and made themselves ready for the unveiling.
مينك ىريبدت هك شدنتفگ هلمج
مينز ىم نز هر وچ ار نداز هار
نآ دوب دلوم هك بش نآ ديسر ات
ناينوعرف نآ دنديد نيا ىار
هاگپ زا زور نآ دنرآ نورب هك
هاشداپ تخت و مزب ناديم ىوس
نايليئارسا هلمج ىا لصلا
ناكم نآ ز ار امش دناوخ ىم هاش
باقن ىب ديامن ور ار امش ات
باوث رهب دنك ناسحا امش رب
دوبن ىرود زجب ار ناريسا ناك
دوبن ىروتسد نوعرف نديد
وا شيپ رد هر هب ىدنداتف رگ
ور هب ىدنتفخب هساي نآ رهب
ريسا چيه دنيبن هك دب نيا هساي
ريما نآ ىاقل هگ ىب و هگرد
دونشب هر رد وچ ناشوواچ گناب
دنك ىراويد هب ور دنيبن ات
دوب مرجم وا ىور دنيبب رو
دور نآ وا رس رب رتدب هچ نآ
عنتمم ىاقل صرح ناشدوب
عنم اميف ىمدآ تسا صيرح نوچ
ملسلا هيلع ىسوم تدلو عنم تليح ىارب ار ليئارسا ىنب ندناوخ ناديم هب
ديور هگناديم ىوس ناريسا ىا
ديما تسا دوج و نديد هشنهش زك
نايليئارسا هدژم دندينش نوچ
نآ قاتشم سب و دندوب ناگنشت
دنتخات وس نآ و دندروخ ار هليح
دنتخاس هولج رهب ار نتشيوخ
Even as here the crafy Moghul said,
“I am seeking a certain one of the Egyptians.
Bring the Egyptians together on this side,
in order that he who is wanted may come to hand.”
Whenever anyone came, he said, “it is not this one:
oh, come in, sir, and sit in that corner,”
Till in this fashion they all were assembled,
and they beheaded them by means of this trick.
Te ill-starredness of the fact
that they would not obey God’s summoner towards the call to prayer,
Te invitation of the deceiver inveigled them.
O righteous man, beware of the deceit of the Devil!
Listen to the cry of the poor and needy;
lest yours ear receive the cry of a cunning rogue.
If the beggars are covetous and depraved,
seek the man of heart amongst the gluttons.
At the bottom of the sea there are pearls with pebbles:
glories are amidst shames.
Te Israelites, then, bestirred themselves mightily,
running betimes towards the maydan.
When he by cunning had brought them into the maydan,
he displayed his face to them, looking very fresh.
He showed fondness and gave presents:
that Emperor bestowed both gifs and promises.
Afer that, he said: “For your lives’ sake,
do you all sleep in the maydan to-night!”
Tey answered him, saying, “ We will do service:
if you desire, we will dwell here a month.”
ناد هليح لوغم اجنياك نانچمه
نايرصم زا ىسك ميوج ىم تفگ
فرط نيا ديرآ عمج ار نايرصم
فك هب دياب ىم هك نآ ديآ رد ات
نيا تسين اتفگب دمآ ىم هك ره
نيشن هشوگ نآ رد هجاوخ آ رد نيه
دندمآ عمج همه هويش نيدب ات
دندز تليح نيدب ناشيا ندرگ
زامن گناب ىوس هك نآ ىموش
زاين ىدندربن ار
لا ىعاد
ديشك ردنا ناشراكم توعد
ديشر ىا ناطيش ركم زا رذحلا
شونب ناجاتحم و ناشيورد گناب
شوگ تيلاتحم گناب دريگن ات
وخ تشز و دنعماط نايادگ رگ
وجب لد بحاص وت ناراوخ مكش رد
تساهگنس اب رهگ ايرد گت رد
تساهگنن نايم ردنا اهرخف
نايليئارسا دنديشوجب سپ
ناود ناديم بناج ات هگپ زا
وا درب ناديمب ناشتليح هب نوچ
ور هزات سب ناشدومنب دوخ ىور
دادب اهششخب و ىراد لد درك
دابق نآ درك اه هدعو مه اطع مه
ناتناج ىارب زا تفگ نآ زا دعب
نابشما ديبسخب ناديم رد هلمج
مينك تمدخ هك دنداد شخساپ
مينكاس اجنيا هم كي ىهاوخ وت رگ
لمح بش رد ناشنانز زا ليئارسا ىنب قيرفت هب داش رهش هب ناديم زا نوعرف نتشگ زاب
How Pharaoh returned fom the maydan to the city,
glad at having parted the Israelites fom their wives on the night of the conception.
At nightfall the King came back, rejoicing and saying,
“Te conception is tonight, and they are far from their wives.”
‘Imran, his treasurer, also came to the city
in attendance upon him as his companion.
He said, “O ‘Imran, do you sleep at this door.
Beware! Go not to your wife or seek to lie with her.”
He replied, “I will sleep at this portal of yours;
I will think of nothing but your pleasure.”
‘Imran, too, was one of the Israelites,
but he was heart and soul to Pharaoh.
How should he have thought that he would disobey
and do that which the dread of Pharaoh’s soul?
How Imran lay with the mother of Moses and how the mother of Moses,
on him be peace, became pregnant.
Te King departed, and he slept at the door;
at midnight his wife came to see him.
Te wife fell upon him and kissed his lips:
she roused him from his slumber in the night.
He awoke and saw that his wife was fair
and that she rained kisses from her lips upon his.
‘Imran said, “How did you come at this time?”
She said, “From desire and from the Divine ordinance.”
Te man drew her lovingly into his arms;
at that moment he did not rise to battle with himself.
Concubuit cum ea et depositum (semen) tradidit;
then he said, “O wife, this is not a small matter.
A steel struck upon the stone, and a fre was born—
a fre that shall take vengeance on the King and his empire.
نامداش دمآ زاب هگنابش هش
نانز زا دنرود و تسا لمح نابشماك
شتمدخ ردنا مه نارمع شنزاخ
شتبحص نيرق دمآ رهش هب مه
وت بسخ رد نيا رب نارمع ىا تفگ
وجم تبحص و نز ىوس ورم نيه
وت هاگرد نيا رب مه مبسخ تفگ
وت هاوخ لد زجب مشيدنن چيه
نايليئارسا ز مه نارمع دوب
ناج و دوب لد ار نوعرف رم كيل
دنك نايصع وا هك ىدرب نامگ ىك
دنك نآ نوعرف ناج فوخ هك نآ
ملسلا هيلع ىسوم ردام ندش هلماح و ىسوم ردام اب نارمع ندمآ عمج
تفخ هاگرد نآ رب وا و تفرب هش
تفج شنديد ىپ دمآ بش مين
شبل نآ ديسوب و داتفا وا رب نز
شبش ردنا باوخ ز شديناهج رب
شوخ ديد ار نز و وا راديب تشگ
شبل رب بل زا هدرك ناراب هسوب
ىدمآ نوچ نامز نيا نارمع تفگ
ىدزيا ىاضق و قوش زا تفگ
درم رهم زا رانك رد شديشك رد
دربن رد مد نآ دوخ اب دماين رب
درپس ار تناما وا اب دش تفج
درخ تسا ىراك نيا هن نز ىا تفگب سپ
ىشتآ داز دز گنس رب ىنهآ
ىشك نيك شكلم و هاش زا ىشتآ
I am as the cloud, you the earth, and Moses the plant.
God is the king on the chessboard, and we are checkmated, checkmated.
تابن ىسوم نيمز وت مربا وچ نم
تام ميتام ام و جنرطش هش قح
Deem checkmate and victory from the King, O spouse:
do not deem them to be from us, do not jeer at us.
Tat of which this Pharaoh is afraid
came into being at the moment when I lay with you.
How afer having lain with her Imran charged his wife to pretend that she had not visited him.
Do not reveal any of these things; do not breathe a word,
lest there come upon me and you a hundred sorrows.
In the end the efects of this will be made manifest,
forasmuch as the signs have appeared, O beloved.”
Forthwith from the direction of the maydan
loud cries were coming from the people, and the air was flled.
Tereupon the King, in terror, sprang forth bare-footed,
saying, “Listen, what are these tumults?
What is the noise and uproar from the direction of the maydan,
in fear whereof genie and demon are feeing in dismay?”
‘Imran said, “May our King live!
Te people of Israel are rejoicing on account of you.
Because of the bounty of the King
they are making merry and dancing and clapping their hands.”
He said, “Maybe it is this,
but it makes me very suspicious and anxious.
How Pharaoh was fightened by the noise.
Tis sound has marred my soul
and aged me with bitter pain and grief.”
Te King was pacing to and fro,
all night he was even as a woman in the hour of childbirth.
سورع ىا ناد ىم هاش زا درب و تام
سوسف ام رب نكم ام زا نادم نآ
وا زا دسرت ىم نوعرف نيا هچ نآ
وت تفج متشگ هك مد نيا دش تسه
ىشاب هديدن ارم هك تعماجم زا دعب ار تفج نارمع ندرك تيصو
نزم مد اهنيا زا چيه نادرگماو
نزح دص وت و نم رب دياين ات
نيا راثآ دوش اديپ تبقاع
نينزان ىا ديسر اهتملع نوچ
اه هرعن ناديم ىوس زا نامز رد
اوه دش ىم رپ و قلخ زا ديسر ىم
نامز نآ تسج نورب تبيه نآ زا هاش
ناه تساهلغلغ هچ نياك هنهرب اپ
ويرغ و تسا گناب هچ ناديم ىوس زا
ويد و ىنج دمر ىم شبيهن زك
داب رمع ار ام هاش نارمع تفگ
داش وت زا دنا نايليئارسا موق
دننك ىم ىداش هاش ىاطع زا
دننز ىم اهفك و دنرآ ىم صقر
كيل و اما دوب نياك دشاب تفگ
كين درك رپ ارم هشيدنا و مهو
گناب نآ زا نوعرف نديسرت
درك رييغت ارم ناج ادص نيا
درك ريپ مخلت هودنا و مغ زا
هش تفر ىم سپس دمآ ىم شيپ
هز تقو لماح وچمه وا بش هلمج
Every moment he would say,
“O ‘Imran, these clamours have upset me mightily.”
ارم نارمع ىا تفگ ىم نامز ره
اه هرعن نيا تسا هدرب اج زا تخس
Poor ‘Imran had not the courage
to relate his intercourse with his wife,
How the wife of Imran had stolen to his side,
so that the star of Moses appeared.
Whenever any prophet enters into the womb,
his star becomes conspicuous in the sky.
Te appearance of the star of Moses, on whom be peace, in the sky
and the outcry of the astrologers in the maydan.
His star appeared in the sky,
to the confusion of Pharaoh and his plots and devices.
Day broke: he said to him, “O ‘Imran, go,
inform yourself concerning that uproar and noise.”
‘Imran rode to the maydan and said, “What uproar was this?
Te King of kings has not slept.”
Every astrologer, with head bare and garment rent,
kissed the earth, like mourners.
Teir voices were choked with lamentation,
like mourners, and their guise.
Tey had plucked out their beards and hair; their faces were torn;
they had cast earth on their heads, and their eyes were flled with blood.
He said, “Is it well? What is this perturbation and emotion?
Does the unlucky year give an evil sign?”
Tey ofered excuses and said,
“O Amir, the hand of His predestination has made us captive.
We have done all this, and Fortune is darkened:
the King’s enemy has come into being and has prevailed.
During the night the star of that boy became clearly visible,
to our confusion, on the front of heaven.
Te star of that prophet shot up in the sky:
we, from weeping, began to shed stars.”
ات هك ار نيكسم نارمع ىن هرهز
ار تفج طلتخا ديوگ زاب
ديزخ رد نارمع هب نارمع نز هك
ديدپ ىسوم ى هراتسا دش هك ات
محر رد ديآ رد هك ربميپ ره
مجتنم ددرگ خرچ رب وا مجن
ناديم رد نامجنم ويرغ و نامسآ رب ملسلا هيلع ىسوم ى هراتس ندش اديپ
شا هراتسا نآ دش اديپ كلف رب
شا هراچ و ركم و نوعرف ىروك
ورب نارمع ىا هك شتفگ دش زور
وش گناب نآ و لغلغ نآ فقاو
تفگ و ناديم بناج نارمع دنار
تفخن هشنهاش دوب لغلغ هچ نيا
كاچ هماج هنهرب رس مجنم ره
كاخ ديسوب ازع باحصا وچمه
ناشزاوآ ازع باحصا وچمه
ناشزاس و ناغف زا هتفرگ دب
ناگديردب ور هدنك رب وم و شير
ناگ هديد نوخ رپ هدرك رس رب كاخ
لاح و تسا بوشآ هچ نيا تسا ريخ تفگ
لاس سوحنم دهد ىم ىناشن دب
ريما ىا دنتفگ و دندروآ رذع
ريسا شريدقت تسد ار ام درك
دش هريت تلود و ميدرك همه نيا
دش هريچ و تشگ تسه هش نمشد
نايع دمآ رسپ نآ ى هراتس بش
نامسآ نيبج رب ام ىروك
امس رب ربميپ نآ ى هراتس دز
اكب زا ميتشگ راب هراتس ام
‘Imran, with a right glad heart and from hypocrisy,
was beating his hands on his head and crying, “Alas, all is lost.”
قافن ز و نارمع داش شوخ لد اب
قارفلا هاك درب ىم رس رب تسد
‘Imran feigned to be wrathful and grim;
he went senseless and witless, like madmen.
He feigned to be ignorant and pushed forward
and addressed to the company words exceeding rough.
He made himself out to be bitterly annoyed and grieved;
he played reversed dice.
He said to them, “You have deceived my King;
you have not refrained from treachery and covetousness.
You roused the King towards the maydan;
you let our King’s honour go to waste.
You put your hands on your breasts in warrant, saying,
‘We will set the King free from cares.’”
Te King too heard and said,
“O traitors, I will hang you up without quarter.
I exposed myself to derision;
I squandered riches on my enemies,
To the end that to-night all the Israelites
might remain far away from meeting with their wives.
Wealth and honour are gone, and all is done in vain:
is this friendship and the deeds of the noble?
For years you have been taking stipends and robes of honour
and devouring kingdoms as you pleased.
Was this your judgement and wisdom and astrology?
You are sycophants and deceivers and ill-omened.
I will rend you to pieces and set you ablaze,
I will tear of your noses and ears and lips.
I will make you fuel for the fre,
I will make your past pleasure sour to you.”
Tey prostrated themselves and said,
“O Khedive, if one time the Devil has prevailed against us,
For years we have warded of afictions:
the imagination is dumbfounded by that which we have done.
It has eluded us, and his conception has occurred:
his semen came out and entered the womb;
شرت و مشخ رپ شيوخ نارمع درك
شه و لقع ىب ناگناويد نوچ تفر
دنارب و درك ىمجعا ار نتشيوخ
دناوخ عمج رب نشخ سب ىاهتفگ
وا تخاس نيگمغ و شرت ار نتشيوخ
وا تخاب هنوگژاب ىاهدرن
ديتفيرفب ارم هاش ناشتفگ
ديتفيكشن عمط ز و تنايخ زا
ديتخيگنا ار هاش ناديم ىوس
ديتخير ار ام هاش ىور بآ
نامض ردنا ديدز هنيس رب تسد
نامغ زا ميرآ غراف ام ار هاش
نانياخ ىا تفگ و دينشب مه هاش
ناما ىب ار امش مزيوآ رب نم
متخادنا هكحضم رد ار شيوخ
متخابرد نانمشد اب اهلام
نايليئارسا هلمج بشما هك ات
نانز تاقلم زا دندنام رود
ماخ راك و ور بآ و تفر لام
مارك لاعفا و ىراي دوب نيا
ديرب ىم تعلخ و راردا اهلاس
ديروخ ىم ملسم ار اهتكلمم
موجن و گنهرف و دوب نيا ناتيار
موش و ديراكم و ديناراوخ لبط
منز شتآ و مرد رب ار امش نم
منك رب ناتنابل و شوگ و ىنيب
منك شتآ مزيه ار امش نم
منك شوخان امش رب هتفر شيع
ويدخ ىا دنتفگب و دندرك هدجس
ويد ديبرچ ام ز ترك ىكي رگ
ميا هدرك اهلب عفد اهلاس
ميا هدرك اهام هچ نآ ز ناريح مهو
ديدپ دش شلمح و ام زا دش توف
ديزخ ردنا محر و تسج شا هفطن
But pardon for this, we shall watch the day of birth,
O King and Sovereign.
دلو زور نيا رافغتسا كيل
دابق و هاش ىا ميراد هگن ام
We shall observe the day of his nativity
that this event may not escape and evade us.
If we do not keep watch for this, kill us,
O you to whose judgement thoughts and intelligence are slaves.”
For nine months he was counting day afer day,
lest the arrow of the Decree that transfxes its enemy should fy.
Anyone who makes a night-attack upon Doom
falls headlong and drinks of his own blood.
When the earth shows enmity to the sky,
it becomes salty and presents a spectacle of death.
Te picture struggles hand to hand with the Painter,
it tears out its own moustaches and beard.
How Pharaoh summoned the women who had new-born children to the maydan,
also for the sake of his plot.
Afer nine months the King brought out his throne to the maydan
and made a strict proclamation.
“O women, go with your babes to the maydan;
go forth, all you of Israel.
Just as last year robes of honour were bestowed on the men,
and every one of them bore away gold,
Listen, O women, this year it is your fortune,
so that each one may obtain the thing she desires.
He will give the women robes of honour and donations;
on the children too he will put miters of gold.
Take heed! Every one of you that has borne a child during this month
shall receive treasures from the mighty King.”
Te women went forth with their babes:
they came joyfully to the King’s tent.
Every woman that had newly given birth went forth
from the city to the maydan, unsuspicious of guile and vengeance.
ام ميدنب دصر شدليم زور
اضق نيا دهجن و توف ددرگن ات
شكب ار ام هگن نيا ميرادن رگ
شه و راكفا وت ىار ملغ ىا
زور زور وا درمش ىم هم هن هب ات
زود مصخ مكح ريت درپن ات
دروآ نوخيبش وا كره اضق رب
دروخ دوخ نوخ ز ديآ نوگن رس
دنك ىمصخ نامسآ اب نيمز نوچ
دنز رب ىگرم ز رس ددرگ هروش
دنز ىم هجنپ شاقن اب شقن
دنك ىم رب دوخ شير و ناتلبس
ركم تهج مه ناديم ىوس ار هدازون نانز نوعرف ندناوخ
تخت دروآ نورب هش هم هن دعب
تخس درك ىدانم و ناديم ىوس
ديور ناديم ناكلفط اب نانز ىاك
ديوش نوريب نايليئارسا هلمج
ديسر ار نادرم راپ هك نانچ نآ
ديشك رز ناشيا زا سك ره و تعلخ
تسامش لابقا لاسما نانز نيه
تساوخ هك ىزيچ ىسك ره دبايب ات
دهد تلص و تعلخ ار نانز رم
دهن رز هلك مه ار ناكدوك
نيه تس هديياز هام نيا وا هك ره
نيكم هاش زا ديريگ اهجنگ
دندش نوريب ناكلفط اب نانز نآ
دندمآ هش ى هميخ ات نامداش
رهش ز دش نوريب هداز ون نز ره
رهق و ناتسد زا لفاغ ناديم ىوس
When all the women were gathered around him,
they took away from the mothers whatever was male,
دندمآ درگ ودب هلمج نانز نوچ
دندتسب ردام ز رن نآ دوب هچ ره
And cut of its head, saying, “Tis is a precaution
that the enemy may not grow up and that disorder may not increase.”
How Moses was born and how the ofcers came to Imran’s house and how it was divinely revealed
to the mother of Moses that she should cast Moses into the fre.
Imran’s wife herself, who had brought Moses,
kept aloof from that turmoil and fume.
Tat villain sent the midwives into the houses
for the purpose of spying.
Tey gave information of her, saying, “Here is a child:
she did not come to the maydan: for she is under suspicion and doubt.
In this street there is a comely woman:
she has a child, but she is an artful one.”
Ten the ofcers came: she, by the command of God,
cast the child into the stove.
From that omniscient One revelation came to the woman
that this boy is of the stock of the Friend,
Trough the protection of, “O fre, be cool,”
the fre will not be hot and untamed.
In consequence of the revelation the woman cast him amidst the sparks:
the fre produced no efect on the body of Moses.
Ten the ofcers went away without having attained their object,
again the informers, who were aware of it,
Raised an altercation with the ofcers before Pharaoh
for the sake of some petty coins,
Saying, “O ofcers, go back thither,
and look very carefully in the upper rooms.”
طايتحا تسا نيا هك شدنديرب رس
طابخ ديازفن و مصخ ديورن ات
ىسوم ردام هب ندمآ ىحو و نارمع ى هناخ هب ناناوع ندمآ و ىسوم ندمآ دوجو هب
زادنا شتآ رد ار ىسوم هك
دوب هدرب ىسوم هك نارمع نز دوخ
دود و بوشآ نآ زا ديچردنا نماد
اه هناخ رد هلباق نانز نآ
اغد نآ داتسرف ىسوساج رهب
تسا ىكدوك اجنيا هك شدندرك زمغ
تسا ىكش و مهو رد هك ناديم وا دمان
تسا ىنز ابيز ىكي هچوك نيا ردنا
تسا ىنف رپ نكيل و دراد ىكدوك
ار لفط وا دندمآ ناناوع سپ
ادخ رما زا تخادنا رونت رد
ربخ اب نآ ز نز ىوس دمآ ىحو
رسپ نيا تسا ليلخ نآ لصا ز هك
ادراب ىنوك ران اي تمصع
ادراش ارح رانلا نوكت ل
ررش رد ار وا تخادنا ىحو هب نز
رثا شتآ دركن ىسوم نت رب
دندش وس نآ دارم ىب ناناوع سپ
دندب فقاو نآ زك نازامغ زاب
دنتشادرب ارجام ناناوع اب
دنچ گناد ىارب زا نوعرف شيپ
فرط نآ ديدرگ زاب ناناوع ىاك
فرغ ردنا ديرگنب وكين كين
نكفا بآ رد ار ىسوم هك ىسوم ردام هب ندمآ ىحو
How it was divinely revealed to the mother of Moses that she should throw Moses into the water.
Once more the revelation came: “Trow him into the water;
keep your face in hope and do not tear your hair.
Trow him into the Nile and put trust:
I will bring you to him happily.”
Tis discourse has no end.
All his plots entangled his legs and feet.
He was killing hundreds of thousands of children outside;
Moses remained indoors in the upper part of the house.
Wherever were embryos, in his frenzy that far-seeing blind man
was killing them by cunning devices.
Te craf of the iniquitous Pharaoh was a dragon:
it had devoured the craf of the kings of the world;
But one that was a greater Pharaoh than it came into sight
and swallowed both him and his craf.
It was a dragon: the rod became a dragon,
and this devoured that by the aid of God.
Hand is above hand: how far is this?
Up to God, for unto Him is the end.
For that is a sea without bottom or shore:
beside it all the seas together are as a torrent.
If devices and expedients are a dragon,
beside except Allah they all are nothing.
Now that my exposition has reached this point,
it lays down its head and expires; and God best knows the right course.
Tat which was in Pharaoh, the same is in you,
but your dragon is confned in the pit.
Alas, all this is what passes in you:
you would fain fasten it on Pharaoh.
If they say it of you, there arises in you a feeling of estrangement;
and of another, it seems to you a fable.
What ruin is wrought in you by the accursed sensual soul!
Tis familiar casts you exceeding far.
نگف شبآ رد هك دمآ ىحو زاب
نكم وم و راد ديموا رد ىور
دامتعا نك و شلين رد نگف رد
ديپس ور مناسر ىو اب ارت نم
شاهركم درادن ناياپ نخس نيا
شاپ و قاس رد مه ديچيپ ىم هلمج
نورب وا تشك ىم لفط نارازه دص
نورد رد هناخ ردص ردنا ىسوم
نينج دب اج ره تشك ىم نونج زا
نيب رود مشچ روك نآ ليح زا
دونع نوعرف ركم دب اهدژا
دوب هدروخ ار ناهج ناهاش ركم
ديدپ دمآ رت نوعرف وا زا كيل
ديشك رد ار وا ركم مه ار و مه
اهدژا دش اصع و دوب اهدژا
ادخ قيفوت هب ار نآ دروخب نيا
اجك ات نيا تسد ىلاب دش تسد
ىهتنملا هيلإ هك نادزي هب ات
نارك و روغ ىب تسايرد ىكي ناك
نآ شيپ ىليس وچ اهايرد هلمج
تساهدژا رگ اه هراچ و اه هليح
تسل هلمج اهنآ
لا لإ شيپ
داهن رس منايب اجنيا ديسر نوچ
داشرلاب ملعا لا و دش وحم
تسه وت رد نآ دوب نوعرف رد هچ نآ
تسا هچ سوبحم تاهردژا كيل
تسا وت لاوحا هلمج نيا غيرد ىا
تسب شيهاوخ رب نوعرف نآ رب وت
تدياز تشحو دنيوگ وت ز رگ
تديآ هناسف نآ رگيد ز رو
نيعل سفن دنك ىم تبارخ هچ
نيرق نيا تخس تدزادنا ىم رود
تسين نوعرف مزيه ار تشتآ
تسا ىنز هلعش وا نوعرف نوچ هن رو
Your fre has not Pharaoh’s fuel;
otherwise, it is one that throws out fames like Pharaoh.
دادغب هب دروآ و ديچيپ شاهنامسير رد و تشادنپ هدرم ار هدرسف ىاهدژا هك ريگرام تياكح
Story of the snake-catcher who thought the fozen serpent was dead
and wound it in ropes and brought it to Baghdad.
Listen to a tale of the chronicler,
in order that you may get an inkling of this veiled mystery.
A snake-catcher went to the mountains
to catch a snake by his incantations.
Whether one be slow or speedy,
he that is a seeker will be a fnder.
Always apply yourself with both hands to seeking,
for search is an excellent guide on the way.
Lame and limping and bent in fgure and unmannerly,
ever creep towards Him and be in quest of Him.
Now by speech and now by silence and now by smelling,
catch in every quarter the scent of the King.
Jacob said to his sons,
“Make search for Joseph beyond bounds.
In this search earnestly direct every sense towards every side,
like one that is ready.”
He said, “Do not despair of God’s breath”;
go to and fro as one that has lost his son.
Inquire by means of the sense of the mouth,
and lay your ears on the four roads of that (which you seek).
Whenever a sweet scent comes, smell in that direction,
for you are acquainted with that direction.
Whenever you are aware of a kindness from any one,
it is possible you may fnd the way to the source of the kindness.
All these lovely things are from a deep Sea:
leave the part and keep your eye upon the Whole.
Te wars of mankind are for the sake of Beauty;
the garniture of ungarnishedness is the sign of the Tuba tree.
Te angers of mankind are for the sake of Peace;
restlessness is ever the snare for Rest.
Every blow is for the sake of fondness;
every complaint makes aware of gratitude.
ىوگ خيرات زا ونشب تياكح كي
ىوب هديشوپ رس زار نيز ىرب ات
راسهوك ىوس تفر ىريگرام
رام شاهنوسفا هب وا دريگب ات
دوب هدنباتش رگ و نارگ رگ
دوب هدنباي تس هدنيوج هك نآ
تسد ود ره وت امياد نز بلط رد
تسا ربهر وكين هار رد بلط هك
بدا ىب و لكش هتفخ و كول و گنل
بلط ىم ار وا و ژيغ ىم وا ىوس
هگ و ىشوماخ هب هگ و تفگب هگ
هش ىوب وس ره ريگ ندرك ىوب
شيوخ دلوا اب بوقعي نآ تفگ
شيب دح زا دينك فسوي نتسج
دج هب نتسج نيا رد ار دوخ سح ره
دعتسم لكش دينار فرط ره
او ُ س
أْ ي
ت ل ادخ حور زا تفگ
وس هب وس ور رسپ هدرك مگ وچمه
ديوش ناسرپ ناهد سح هر زا
ديهن نآ هار راچ رب ار شوگ
ديرب وب ديآ شوخ ىوب اجك ره
ديرس نآ ىانشاك رس نآ ىوس
ىسك زا ىنيبب ىفطل اجك ره
ىسع ىباي هر فطل لصا ىوس
فرژ تسا ىيايرد ز اهوج همه نيا
فرط راد لك رب و راذگب ار وزج
تسا ىبوخ رهب قلخ ىاهگنج
تسا ىبوط ناشن ىگرب ىب گرب
تسا ىتشآ رهب قلخ ىاهمشخ
تسا ىتحار ىب امياد تحار ماد
دوب ار شزاون رهب ندز ره
دنك ىم هگآ ركش زا هلگ ره
Smell from the part to the Whole, O noble one;
smell from opposite to opposite, O wise one.
ميرك ىا لك ات وزج زا رب ىوب
ميكح ىا دض ات دض زا رب ىوب
Assuredly wars bring peace;
the snake-catcher sought the snake for the purpose of friendship.
Man seeks a snake for the purpose of friendship
and cares for one that is without care.
He was searching round about the mountains
for a big snake in the days of snow.
He espied there a huge dead dragon,
at the aspect whereof his heart was flled with fear.
Te snake-catcher was looking for snakes in the hard winter,
he espied a dead dragon.
Te snake-catcher catches snakes in order to amaze the people—
behold the foolishness of the people!
Man is a mountain: how should he be led into temptation?
How should a mountain become amazed at a snake?
Wretched Man does not know himself:
he has come from a high estate and fallen into a low one.
Man has sold himself cheaply:
he was satin; he has sewn himself on to a tattered cloak.
Hundreds of thousands of snakes and mountains are amazed at him:
why has he become amazed and fond of a snake?
Te snake-catcher took up that snake and came to Baghdad
for the sake of astonishment.
In quest of a paltry fee he carried along a dragon
like the pillar of a house,
Saying, “I have brought a dead dragon:
I have sufered agonies in hunting it.”
He thought it was dead, but it was living,
and he did not see it very well.
It was frozen by frosts and snow:
it was alive, but it presented the appearance of the dead.
Te world is frozen: its name is jamád (inanimate):
jámid is “frozen,” O master.
Wait till the sun of the Resurrection shall become manifest,
that you may see the movement of the world’s body.
تسرد درآ ىتشآ ىم اهگنج
تسج رام ىراي رهب زا ريگرام
ىمدآ ديوج رام ىراي رهب
ىمغ ىب فيرح رهب دروخ مغ
فرگش ىرام ىكي ىتسج ىمه وا
فرب مايا رد و ناتسهوك درگ
ميظع اج نآ ديد هدرم ىياهدژا
ميب ز رپ دش وا لكش زا شلد هك
ديدش ناتسمز ردنا ريگرام
ديد هدرم ىياهدژا تسج ىم رام
قلخ ىناريح رهب زا ريگرام
قلخ ىنادان تنيا دريگ رام
دوش نوتفم نوچ تسا ىهوك ىمدآ
دوش نوچ ناريح رام ردنا هوك
ىمدآ نيكسم تخانشن نتشيوخ
ىمك رد دش و دمآ ىنوزف زا
تخورف نازرا ىمدآ ار نتشيوخ
تخودب ىقلد رب شيوخ سلطا دوب
تسوا ناريح هك و رام نارازه دص
تسود رام و تس هدش ناريح ارچ وا
تفرگ رب ار اهدژا نآ ريگرام
تفگش رهب زا دمآ دادغب ىوس
ىا هناخ نوتس نوچ ىياهدژا
ىا هناگناد ىپ زا شديشك ىم
ما هدروآ ىا هدرم ىاهدژاك
ما هدروخ اهرگج نم شراكش رد
كيل و شدرب نامگ هدرم ىمه وا
كين كين شديدن وا و دوب هدنز
دوب هدرسفا فرب و اهامرس ز وا
دومن ىم هدرم لكش و دوب هدنز
دامج وا مان و تس هدرسفا ملاع
داتسوا ىا دوب هدرسفا دماج
نايع ديآ رشح ديشروخ ات شاب
ناهج مسج شبنج ىنيبب ات
When here the rod of Moses became a snake,
information was given to the intellect concerning motionless beings.
دش رام اجنيا ىسوم ىاصع نوچ
دش رابخا نانكاس زا ار لقع
Since He (God) made your piece of earth a man,
you should recognise the entire sum of the particles of earth:
From this standpoint they are dead and from that standpoint
they are living; silent here and speaking yonder.
When He sends them from that quarter towards us,
the rod becomes a dragon in relation to us.
Te mountains too make a song like that of David,
and the substance of iron is wax in the hand.
Te wind becomes a bearer for Solomon;
the sea becomes capable of understanding words in regard to Moses.
Te moon becomes able to see the sign in obedience to Ahmad;
the fre becomes wild-roses for Abraham.
Te earth swallows Qárún like a snake;
the Moaning Pillar comes into righteousness.
Te stone salaams to Ahmad;
the mountain sends a message to Yahya.
“We have hearing and sight and are happy,
with you, the uninitiated, we are mute.”
Forasmuch as you are going towards inanimateness,
how shall you become familiar with the spiritual life of inanimate beings?
Go from inanimateness into the world of spirits;
listen to the loud noise of the particles of the world.
Te glorifcation of God by inanimate beings will become evident to you;
the doubts suggested by interpretations will not carry you away.
Since your soul has not the lamps for seeing,
you have made interpretations,
Saying, “How should visible glorifcation be the meaning intended?
Te claim to see is an erroneous fancy.
No, the sight of that causes him that sees it to glorify God
at the time when he regards its signifcance.
Terefore, inasmuch as it reminds you of glorifcation,
that indication is even as uttering”
Tis is the interpretation of the Mu‘tazilites
and of those who do not possess the light of immediate intuition.
تخاس درم نوچ ارت كاخ ى هراپ
تخانش دياش ىگلمج ار اهكاخ
دنا هدنز وس نآ زو دنيوس نيز هدرم
دنا هدنيوگ فرط نآ و اجنيا شماخ
ام ىوس دتسرف ناشوس نآ زا نوچ
اهدژا ام ىوس ددرگ اصع نآ
دنك ىدواد نحل مه اههوك
دوب ىموم فك هب نهآ رهوج
دوش ىناميلس لامح داب
دوش ىناد نخس ىسوم اب رحب
دوش نيب تراشا دمحا اب هام
دوش نيرسن ار ميهاربا ران
دشك رد ىرام وچ ار نوراق كاخ
دشر رد ديآ هنانح نتسا
دنك ىم ىملس دمحا رب گنس
دنك ىم ىمايپ ار ىيحي هوك
ميشوخ و ميريصب و ميعيمس ام
ميشماخ ام نامرحمان امش اب
ديور ىم ىدامج ىوس امش نوچ
ديوش نوچ نادامج ناج مرحم
ديور اهناج ملاع ىدامج زا
ديونشب ملاع ىازجا لغلغ
تديآ تادامج حيبست شاف
تديابرن اهليوات ى هسوسو
اهليدنق وت ناج درادن نوچ
اهليوات ىا هدرك شنيب رهب
دوب ىك رهاظ حيبست ضرغ هك
دوب ىغ لايخ نديد ىوعد
نآ راديد ار هدننيب رم هكلب
ناوخ حيبست دنك ىم تربع تقو
دهد ىم تداي حيبست زا وچ سپ
دوب ىم نتفگ وچمه تللد نآ
لازتعا لها ليوات دوب نيا
لاح رون درادن واك سك نآ نآ و
When a man has not escaped from sense-perception,
he will be a stranger to the ideas of the unseen world.
ىمدآ دماين نوريب سح ز نوچ
ىمجعا ىبيغ ريوصت زا دشاب
Tis discourse has no end.
Te snake-catcher, with a hundred pains, was bringing the snake along,
Till (at last) the would-be showman arrived at Baghdad
that he might set up a public show at the cross-roads.
Te man set up a show on the bank of the Tigris,
and a hubbub arose in the city of Baghdad—
“A snake-catcher has brought a dragon:
he has captured a marvellous rare beast.”
Myriads of simpletons assembled,
who had become a prey to him as he in his folly.
Tey were waiting, and he too was waiting
for the scattered people to assemble.
Te greater the crowd,
the better goes the begging and contributing.
Myriads of idle babblers assembled,
forming a ring, sole against sole.
Man took no heed of woman: on account of the throng they were
mingled together like nobles and common folk at the Resurrection.
When he began to move the cloth,
the people in the crowd strained their throats,
And the dragon, which had been frozen by intense cold,
was underneath a hundred kinds of coarse woollen cloths and coverlets.
He had bound it with thick ropes:
that careful keeper had taken great precaution for it.
During the delay of expectation and coming together,
the sun of ‘Iraq shone upon the snake
Te sun of the hot country warmed it;
the cold humours went out of its limbs.
It had been dead, and it revived:
from astonishment the dragon began to uncoil itself.
By the stirring of that dead serpent
the people’s amazement was multiplied a hundred thousand fold.
With amazement they started shrieking
and fed en masse from its motion.
ريگرام درادن ناياپ نخس نيا
ريحز دص اب ار رام نآ ديشك ىم
وج هماگنه نآ دمآ دادغب هب ات
وس راچ رب ىا هماگنه دهن ات
داهن هماگنه درم طش بل رب
داتفوا دادغب رهش رد هلغلغ
تسا هدروآ اهدژا ىريگرام
تسا هدرك ىراكش ردان بجعلا وب
شير ماخ نارازه دص دمآ عمج
شيهلبا زا وا وچ هتشگ وا ديص
رظتنم وا مه و ناشيا رظتنم
رشتنم قلخ دنيآ عمج هك ات
دوش رت نوزفا هماگنه مدرم
دور رتوكين عيزوت و هيدك
اخژاژ نارازه دص دمآ عمج
اپ تشپ رب اپ تشپ هدرك هقلح
ماحدزا ز ىن ربخ نز زا ار درم
ماع و صاخ تمايق نوچ مه رد هتفر
وا دينابنج هقارح ىمه نوچ
ولگ هماگنه لها دنديشك ىم
دوب هدرسفا ريرهمز زك اهدژا و
دوب هدرپ و سلپ هنوگ دص ريز
ظيلغ ىاهنسر اب شدوب هتسب
ظيفح نآ شدوب هدرك ىطايتحا
قافتا و راظتنا گنرد رد
قارع ديشروخ رام نآ رب تفات
درك مرگ شريس مرگ باتفآ
درس طلخا وا ىاضعا زا تفر
تفگش زا وا تشگ هدنز و دوب هدرم
تفرگ نديبنج شيوخ رب اهدژا
رام هدرم نآ شبنج زا ار قلخ
رازه دص ريحت كي نآ ناشتشگ
دنتخيگنا اه هرعن ريحت اب
دنتخيرگب ششبنج زا ناگلمج
It set about bursting the bonds, and at that loud outcry
the bonds on every side went crack, crack.
دنلب گناب نآ زو دنب وا تسسگ ىم
دنب قاچاقاچ تفر ىم فرط ره
It burst the bonds and glided out from beneath—
a hideous dragon roaring like a lion.
Many people were killed in the rout:
a hundred heaps were made of the fallen slain.
Te snake-catcher became paralysed with fear on the spot, crying,
“What have I brought from the mountains and the desert?”
Te blind sheep awakened the wolf:
unwittingly it went towards its ‘Azrá’íl.
Te dragon made one mouthful of that dolt:
blood-drinking is easy for Hajjáj.
It wound and fastened itself on a pillar
and crunched the bones of the devoured man.
Te dragon is your sensual soul: how is it dead?
It is frozen by grief and lack of means.
If it obtains the means of Pharaoh,
by whose command the water of the river would fow,
Ten it will begin to act like Pharaoh
and will waylay a hundred Moses and Aaron.
Tat dragon, under stress of poverty, is a little worm;
a gnat is made a falcon by power and riches.
Keep the dragon in the snow of separation;
beware, do not carry it into the sun of Iraq.
As long as that dragon of your remains frozen;
you are a mouthful for it, when it gains release.
Mortify it and become safe from death; have no mercy:
it is not one of them that deserve favours;
For the heat of the sun of lust strikes upon it,
that vile bat of yours faps its wings.
Lead it manfully to the warfare and battle:
God will reward you with access.
When that man brought the dragon into the hot air
and the insolent brute became well,
Inevitably it wrought that mischief, my dear friend, too,
twenty times as many as we have told.
ريز ز دش نوريب و تسسگب اهدنب
ريش وچمه نارغ تشز ىياهدژا
دش هتشك قيلخ سب تميزه رد
دش هتشپ دص ناگتشك هداتف زا
تشگ كشخ اج رب سرت زا ريگرام
تشد و راسهك زا نم مدروآ هچ هك
شيم روك نآ درك راديب ار گرگ
شيوخ لييارزع ىوس نادان تفر
ار جيگ نآ درك همقل كي اهدژا
ار جاجح ىروخ نوخ دشاب لهس
تسب و ديچيپ ىنتسا رب ار شيوخ
تسكش مه رد ار هدروخ ناوختسا
تسا هدرم ىك وا تساهردژا تسفن
تسا هدرسفا ىتلآ ىب مغ زا
وا نوعرف تلآ دبايب رگ
وج بآ تفر ىمه وا رما هب هك
دنك ىنوعرف داينب وا هگ نآ
دنز نوراه دص و ىسوم دص هار
رقف تسد زا اهدژا نآ تسا كمرك
رقص لام و هاج ز ددرگ ىا هشپ
قارف فرب رد راد ار اهدژا
قارع ديشروخ هب ار وا شكم نيه
تاهدژا نآ دوب ىم هدرسف ات
تاجن دباي وا وچ ىيوا ى همقل
تام ز وش نميا و ار وا نك تام
تلص لها ز وا تسين نك مك محر
دنز رب توهش ديشروخ فت ناك
دنز رپ تگير هدرم شافخ نآ
لاتق رد و داهج رد شناشك ىم
لاصولا كيزجي
لا راودرم
ديروآ ار اهدژا درم نآ هك نوچ
ديرم نآ دش شوخ و مرگ ىاوه رد
زيزع ىا درك اه هنتف نآ مرجل
زين ميتفگ ام هك نادنچمه تسيب
Do you hope, without using violence,
to keep it bound in quiet and faithfulness?
افج ىب ار وا هك ىراد عمط وت
افو رد و راقو رد ىراد هتسب
How should this wish be fulflled for any worthless one?
It needs a Moses to kill the dragon.
By his dragon hundreds of thousands of people were killed
in the rout, as he had designed.
How Pharaoh threatened Moses, on whom be peace.
Pharaoh said to him, “Why did you, O Kalím,
kill the people and cause fear to fall?
Te people were put to fight and rout by you;
in the rout the folk were killed through slipping.
Necessarily, the folk have come to regard you as their enemy;
men and women have conceived hatred of you in their breasts.
You were calling the people to you, it has turned out contrariwise:
the folk cannot but resist you.
I too, though I am shrinking back from your malice,
am concocting a plan to requite you.
Put away from your heart the thought that you will deceive me
or that you will get any follower but your shadow.
Be not deluded by that which you have contrived:
you have cast terror into the hearts of the people.
You may bring a hundred such, and you will be exposed in the same way;
you will become despicable and the laughing-stock of the mob.
Many have been impostors like you,
in our Egypt they have been brought to disgrace in the end.”
Te answer of Moses to Pharaoh concerning the threats which he made against him
He said, “I admit nothing as co-partner with the command of God:
if His command shall shed my blood, there is no fear.
I am content, I am thankful, O adversary:
here disgraced, but with God honoured.
دسر ىك انمت نيا ار ىسخ ره
دشك اهردژا هك دياب ىيسوم
وا ىاهردژا ز قلخ نارازه دص
وا ىار زا دش هتشك تميزه رد
ملسلا هيلع ار ىسوم نوعرف ندرك ديدهت
ميلك ىا وت ارچ شنوعرف تفگ
ميب وت ىدنكفا و ىتشك ار قلخ
قلخ دنداتفا وت زا تميزه رد
قلز ز مدرم دش هتشك تميزه رد
تفرگ نمشد ارت مدرم مرجل
تفرگ نز و درم هنيس رد وت نيك
دش سكع رب ىدناوخ ىم ار قلخ
دب تسين ار نامدرم تفلخ زا
مزخ ىم سپ رگا ترش زا مه نم
مزپ ىم ىگيد وت تافاكم رد
ارم ىبيرفب هك نك رب نيا زا لد
ارت ددرگ ىور سپ ىف زجب اي
ىتخاس شك وشم هرغ نادب وت
ىتخادنا ساره ناقلخ لد رد
ىوش اوسر مه و ىرآ نينچ دص
ىوش اغوغ ى هكحض ىدرگ راوخ
دندب نارايسب سولاس وت وچمه
دندش اوسر ام رصم رد تبقاع
شدرك ىم هك ىديدهت رد ار نوعرف ىسوم باوج
تسين كارشا مقح رما اب تفگ
تسين كاب شرما منوخ دزيرب رگ
فيرح ىا نم مركاش نم ميضار
فيرش قح شيپ و اوسر فرط نيا
In the sight of the people contemptible and wretched and a laughingstock:
in God’s sight (I am) loved and sought and approved.
دنخ شير و راز و راوخ ناقلخ شيپ
دنسپ و بولطم و بوبحم قح شيپ
I say this of words;
otherwise, to-morrow God will make you one of the black-faced.
Glory belongs to Him and to His servants:
recite the sign thereof through Adam and Iblis.
Te explanation of God, like God, has no limit.
Take heed, close your mouth and turn over a leaf.”
Te reply of Pharaoh to Moses, on whom be peace.
Pharaoh said to him, “Te leaf is under my authority;
the book and register of authority is mine at this moment.
Te people of the world have chosen me:
art you wiser than all, O fellow?
O Moses, you have vaunted yourself. Listen, go!
Have less regard for yourself, be not self-deluded.
I will assemble the magicians of the world,
that I may exhibit your foolishness to the city.
Tis will not be done in a day or two:
give me time till the forty days of Tamúz.”
Te answer of Moses, on whom be peace, to Pharaoh.
Moses said, “Tis is not permitted to me:
I am the slave: the giving of time to you is not commanded.
If you are powerful and I in sooth have no ally,
I am subject to His command: I have nothing to do with that.
I will combat you with all my might so long as I live;
what have I to do with helping? I am a slave.
I will fght till the decision of God comes to pass:
He separates every adversary from an adversary.”
ادخ ىن رو نيا ميوگ ىم نخس زا
ارت ادرف دنك نايور هيس زا
شناگدنب نآ و تسوا نآ تزع
شناشن ناوخ ىمرب سيلبا و مدآ ز
قح وچمه درادن ناياپ قح حرش
قرو نادرگ رب و دنب رب ناهد نيه
ملسلا هيلع ار ىسوم نوعرف خساپ
تسام مكح رد قرو شنوعرف تفگ
تسارم مد نيا مكح ناويد و رتفد
ناهج لها دنا هديرخب ارم رم
نلف ىا وت ىرتلقاع همه زا
ورب نيه ىديرخ ار دوخ ايسوم
وشم هرغ دوخ هب نيب مك نتشيوخ
ار رهد نارحاس مرآ عمج
ار رهش ميامن وت لهج هك ات
زور ود و ىزور هب دش دهاوخن نيا
زومت زور لهچ ات هد متلهم
ار نوعرف ملسلا هيلع ىسوم باوج
تسين روتسد ارم نيا ىسوم تفگ
تسين رومأم وت لاهما ما هدنب
تسين راي دوخ ارم و ىريچ وت رگ
تسين راك منادب منامرف هدنب
ما هدنز ات دج هب وت اب منز ىم
ما هدنب نم مترصن ى هراك هچ نم
ادخ مكح دسر رد ات منز ىم
ادج ىمصخ زا مصخ ره دنك وا
ملسلا هيلع ار ىسوم ندمآ ىحو و ار ىسوم نوعرف باوج
Te reply of Pharaoh to Moses,
and the coming of a Divine revelation to Moses, on whom be peace.
He said, “No, no, you must appoint a certain respite:
do not give cajoleries, do not talk vain things.”
At once the high God made a revelation to him, saying,
“Give him an ample respite: be not afraid of that.
Willingly give him these forty days
that he may think of diverse plots.
Let him endeavor, for I am not asleep;
bid him advance quickly, I have barred the way in front.
I will confound all their devices,
and I will reduce to little that which they increase.
Let them fetch water, and I will make fre;
let them get honey and sweets and I will make bitter.
Let them join in a bond of love, and I will destroy it;
I will do that which they conceive not.
Have no fear, and give him a lengthy respite;
bid him bring together his host and prepare a hundred devices.”
How Moses, on whom be peace, gave Pharaoh a respite,
that he might assemble the magicians fom the cities.
He said, “Te command has come. Go, the respite is to you.
I depart to my dwelling-place: you are delivered from me.”
He was going, and at his heels the dragon wise and loving,
like the hunter’s dog.
Like the hunter’s dog, wagging its tail:
it made the stones sand beneath its hoof.
With its breath it drew in stone and iron
and visibly chewed the iron into small fragments.
In the air it was making itself above the zodiac,
so that Greeks and Georgians would fee from it in panic.
داهن دياب ىتلهم ىن ىن تفگ
داب ىاميپ مك وت هد مك اه هوشع
نامز رد شدرك ىحو ىلاعت قح
نآ زا سارهم عستم هد شتلهم
عوط هب تلهم هدب شزور لهچ نيا
عون عون وا اهركم دلاگس ات
ما هتفخ نم هن هك وا دشوكب ات
ما هتفرگب هر شيپ وگ ور زيت
منز مه رب همه ار ناشاه هليح
منز مك رب نم دنيازفا هچ نآ و
منك شتآ نم و دنرآ ار بآ
منك شوخان نم و دنريگ شوخ و شون
منك ناريو نم و دندنويپ رهم
منك نآ دنران مهو ردنا هك نآ
زارد مد هد شتلهم و سرتم وت
زاسب تليح دص و رآ درگ هپس وگ
نيادم زا دنك عمج ار نارحاس ات ار نوعرف ملسلا هيلع ىسوم نداد تلهم
ارت تلهم ورب دمآ رما تفگ
ام ز ىتسر مدش دوخ ىاجب نم
بقع ردنا اهدژا و دش ىمه وا
بحم و اناد دايص گس نوچ
مد هدرك نابنج دايص گس نوچ
مس ريز وا گير درك ىم ار گنس
ديشك ىمرد مد هب ار نهآ و گنس
ديدپ ار نهآ ديياخ ىم درخ
جرب ىلاب دوخ درك ىم اوه رد
جرگ و مور ىو زا دش ىم تميزه هك
From its palate it cast out foam, like a camel:
whomsoever a drop hit, he was smitten with tubercular leprosy.
ماك ز رتشا نوچ تخادنا ىم كفك
ماذج دش ىم دز هك ره رب ىا هرطق
Te gnashing of its teeth would break the heart;
the souls of black lions would be distraught.
When that chosen one reached his kinsfolk,
he took hold of the corner of its mouth, and it became again a staf.
He leaned upon it, saying, “O wonder!
To me the sun, to my enemy night.
O wonder! How does this host not see a whole world
flled with the sun at morning tide?
Eyes open, and ears open, and this sun!
I am amazed at God’s eye-bandaging.
I am amazed at them, and they too at me:
from one springtime, they are thorns and I am jasmine.
I bore to them many a cup of pure wine:
its juice turned to stone before this company.
I twined a handful of roses and carried it to them:
every rose became as a thorn, and the honey turned to poison.
Tat is the portion allotted to the selfess:
since they are with themselves, how should it be shown?
With us, one must need be a waking sleeper,
that in the state of wakefulness he may dream dreams.”
Tought of created things is an enemy to this sweet sleep:
until his thought is asleep, his throat is shut.
Bewilderment is needed to sweep thought away:
bewilderment devours thought and recollection.
Te more perfect he is in science, the more backward he is in reality
and the more forward in appearance.
He has said, “Truly, to Him we are returning”;
and the return is in the same wise as a herd turns back and goes home.
When the herd has turned back from going down to water,
the goat that was the leader falls behind.
And the lame hindmost goat is now in front:
the return caused the faces to laugh of them that were frowning.
How did this party become lame
and give up glory and purchase ignominy in vain?
تسكش ىم لد وا نادند غژ غژ
تسد ز دش ىم هيس ناريش ناج
ىبتجم نآ ديسر دوخ موق هب نوچ
اصع دش وا زاب تفرگب وا قدش
بجع ىا تفگ ىم و درك ىو رب هيكت
بش مصخ شيپ و ديشروخ ام شيپ
هاپس نيا دنيبن ىم نوچ بجع ىا
هاگتشاچ باتفآ رپ ىملاع
اكذ نيا و زاب شوگ و زاب مشچ
ادخ ىدنب مشچ رد ما هريخ
نم ز مه ناشيا هريخ ناشيا زا نم
نمس نم ناشيا راخ ىراهب زا
قيحر ماج ىسب مدرب ناششيپ
قيرف نيا شيپ هب شبآ دش گنس
شيپ هب مدرب و متسب لگ ى هتسد
شين شون و تشگ راخ نوچ ىلگ ره
دوب ناشيوخ ىب ناج بيصن نآ
دوش ىك اديپ دنشيوخ اب هك نوچ
ام شيپ دياب راديب ى هتفخ
اهباوخ دنيبب ىراديب هب ات
قلخ ركف دش شوخ باوخ نيا نمشد
قلح تس هتسب شتركف دبسخن ات
ار ركف دبور هك دياب ىتريح
ار ركذ و ار ركف تريح هدروخ
رنه رد وا دوب رتلماك هك ره
رتشيپ تروص هب سپ ىنعم هب وا
دوب ناس نيا عوجر و تفگ نوعجار
دور هناخ و ددرگاو هلگ هك
دورو زا هلگ ديدرگاو هك نوچ
دوب گنهآ شيپ هك زب نآ دتف سپ
نيسپ گنل زب نآ دتفا شيپ
نيسباعلا هوجو ىعجرلا كحضأ
گنل موق نيا دندش ىك هفازگ زا
گنن دنديرخب و دنداد ار رخف
Tis party goes on the pilgrimage with broken legs;
there is a secret way from difculty to ease.
جح موق نيا دنور ىم هتسكش اپ
جرف ات ناهنپ تسا ىهار جرح زا
Tis company washed their hearts of kinds of knowledge,
because this knowledge does not know this Way.
One needs a knowledge whereof the root is yonder,
inasmuch as every branch is a guide to its root.
How should every wing fy across the breadth of the Sea?
Te esoteric knowledge will bear to the Presence.
Why, then, should you teach a man
the knowledge of which it benefts him to purify his breast?
Terefore do not seek to be in front:
be lame on this side, and be the leader at the moment of return.
O clever one, be the hindmost and the foremost”:
the fresh fruit is prior to the tree.
Although the fruit comes last into being,
it is the frst, because it was the object.
Say, like the angels, “We have no knowledge,”
to the end that “You have taught us” may take your hand.
If in this school you do not know the alphabet,
you are flled, like Ahmad, with the light of Reason.
If you are not famous in the world, you are not defcient:
God knows best concerning His servants.
A treasure of gold is, for safety’s sake,
in a desolate spot that is not well-known.
How should they deposit the treasure in a well-known place?
On this account it is said, “Joy is beneath sorrow.”
Here the mind may bring many difculties,
but a good beast will break the tether.
His love is a fre that consumes difculties:
the daylight sweeps away every phantom.
O you, with whom He is pleased, seek the answer
from the same quarter from which this question came to you.
Te cornerless corner of the heart is a King’s highway:
the radiance that is neither of the east nor of the west is from a Moon.
Why on this side and on that, like a beggar, O mountain of Reality,
are you seeking the echo?
قيرف نيا دنتسشب اهشناد ز لد
قيرط نآ دنادن شناد نيا هكنا ز
تسا رس نآ ز شلصا هك دياب ىشناد
تسا ربهر شلصا هب ىعرف ره هكنا ز
درپ ىك ايرد ضرع رب ىرپ ره
درب ىم ىندل ملع ندل ات
درم هب ىزومايب ىملع ارچ سپ
درك كاپ نآ ز ار هنيس ديابب شك
شاب گنل رس نيا زا ىشيپ وجم سپ
شاب گنهآ شيپ وت نتشگاو تقو
فيرظ ىا شاب نوقباسلا نورخآ
فيرط ى هويم دوب قباس رجش رب
دوجو رد ديآ رخآ هويم هچ رگ
دوب دوصقم وا هكنا ز وا تسا لوا
ع ل ىوگ كيلم نوچ
انتملع وت تسد دريگب ات
اجه وت ىنادن بتكم نيرد رگ
ىجح رون زا ىرپ دمحا وچمه
دلب ردنا رادمان ىشابن رگ
دابعلاب ملعأ
لا و ىا هن مك
تسين فورعم نآ هك ناريو نآ ردنا
تسا ىرز ى هنيجنگ ظفح ىارب زا
جنگ دنهنب ىك فورعم عضوم
جنر ريز رد جرف دمآ لبق نيز
كيل و اجنيا لاكش سب درآ رطاخ
كين روتسا ار لاكشا دلكسب
زوس لاكشا ىشتآ شقشع تسه
زور رون دبورب ار ىلايخ ره
ىضترم ىا باوج وج وس نآ زا مه
ارت رم وس نآ زا دمآ لاؤس نياك
تسا ىهر هش لد ى هشوگ ىب ى هشوگ
تسا ىهم زا برغ ل و ىقرش ل بات
ادگ نوچ وس نآ زا و وس نيا زا وت
ادص ىيوج ىم هچ ىنعم هك ىا
Seek from the same quarter to which, in the hour of pain,
you bend low, crying repeatedly, “O my Lord!
وت درد تقو هك وج وس نآ زا مه
وت ود ىبر اي ركذ رد ىوش ىم
In the hour of pain and death you turn in that direction:
how, when your pain is gone, are you ignorant?
At the time of tribulation you have called unto God,
when the tribulation is gone, you say, “Where is the way?”
Tis is because: every one that knows God without uncertainty
is constantly engaged in that,
While he that is veiled in intellect and uncertainty
is sometimes covered and sometimes with his collar torn.
Te particular intellect is sometimes dominant, sometimes overthrown;
the Universal Intellect is secure from the hazards of Time.
Sell intellect and talent and buy bewilderment:
take yourself to lowliness, O son, not to Bukhara!
Why have I steeped myself in the discourse,
so that from story-telling I have become a story?
I become nothing and a fable in making moan, in order that I may gain
infuence over them that prostrate themselves in prayer.
Tis is not a story in the eyes of the man of experience: it is a description
of an actual state, and it is the presence of the Friend of the Cave.
Tat “stories of the ancients,” which the disobedient applied
to the words of the Qur’an, was a mark of hypocrisy.
Te man transcending space, in whom is the Light of God—
where is the past, the future, or the present?
His being past or future is in relation to you:
both are one thing, and you think they are two.
One individual is to him father and to us son:
the roof is below Zayd and above ‘Amr.
Te relation of “below” and “above” arises from those two persons:
as regards itself, the roof is one thing only.
Tese expressions are not similar to that: they are a comparison:
the old words fall short of the new meaning.
Since there is no river’s edge, close your lips, O water skin:
this Sea of candy has been without edge or shore.
ىمن ىم وس نآ زا گرم و درد تقو
ىمجعا ىنوچ تفر تدرد هك نوچ
وگ لا ىا هتشگ تنحم تقو
وك هار ىيوگ تفر تنحم هك نوچ
نامگ ىب ار قح هك دمآ نآ زا نيا
نآ رب مياد دوب دسانشب هك ره
باجح شتسه نامگ و لقع رد هكنا و
بيج هديردب هگ و تس هديشوپ هاگ
نوگن هگ هريچ هاگ ىوزج لقع
نونملا بير زا نميا ىلك لقع
رخب تريح ،رنه و شورفب لقع
رسپ ىا اراخب هن ىراوخ هب ور
ميا هتشغآ نخس رد ار دوخ هچ ام
ميا هتشگ تياكح ام تياكح زك
نينح رد مدرگ هناسفا و مدع نم
نيدجاس ردنا مباي بلقت ات
راك درم شيپ تسين تياكح نيا
راغ راي روضح و تسا لاح فصو
قاع تفگ هك نيلوا ريطاسا نآ
قافن راثآ دب ار نآرق فرح
تسادخ رون وا رد هك ىناكمل
تساجك زا لاح و لبقتسم و ىضام
تسوت هب تبسن شلبقتسم و ىضام
تسود هك ىرادنپ دنزيچ كي ود ره
رسپ ار ام ردپ ار وا ىنت كي
ربز نآ ورمع رب و ديز ريز ماب
سك ود نآ ز دش ربز و ريز تبسن
سب و تسا زيچ كي شيوخ ىوس فقس
نخس نيا تسا لاثم نآ لثم تسين
نهك فرح ون ىانعم زا رصاق
دنبب بل اكشم تسين وج بل نوچ
دنق رحب نيا تس هدب لحاس و بل ىب
نارحاس بلط رد نيادم هب نوعرف نداتسرف
How Pharaoh sent to the cities in search of the magicians
When the vein of homogeneity began to throb,
they laid their heads upon their knees in astonishment.
When Moses had returned and he remained,
he called his advisers and counsellors to his presence.
Tey deemed it right that the King and Ruler of Egypt
should assemble them from all parts of Egypt.
Tereupon he sent many men in every direction
to collect the sorcerers.
In whatsoever region there was a renowned magician,
he set fying towards him ten active couriers.
Tere were two youths, famous magicians:
their magic penetrated into the heart of the moon.
Tey milked the moon publicly and openly;
in their journeys they went mounted on a wine-jar.
Tey caused the moonshine to appear like a piece of linen:
they measured and sold it speedily,
And took the silver away: the purchaser, on becoming aware,
would smite his hand upon his cheeks in grief.
Tey were the inventors of a hundred thousand such in sorcery,
and were not like the rhyme-letter.
When the King’s message reached them,
“Te king now desires help from you,
Because two dervishes have come
and marched in force against the King and his palace
Tey have nothing with them except one rod,
which becomes a dragon at his command.
Te King and the whole army are helpless:
all have been brought to lamentation by these two persons.
A remedy must be sought in magic,
that maybe you will save lives from these two enchanters—”
When he gave the message to those two magicians,
a fear and love descended on the hearts of them both.
تفرگ نديبنج وچ تيسنج قرع
تفگش زا دنداهن رب وناز هب رس
دنامب وا و تشگ زاب ىسوم هك نوچ
دناوخ شيپ ار تروشم و ىار لها
رصم فارطا زك دنديد نانچ نآ
رصم فارص و هش ناشدرآ عمج
نامز نآ داتسرف مدرم ىسب وا
ناوداج عمج رهب ىحاون ره
رادمان دب ىرحاس هك فرط ره
راك كيپ هد وا ىوس نارپ درك
رهتشم رحاس دندوب ناوج ود
رمتسم هم لد رد ناشيا رحس
راكشآ شاف هم ز هديشود ريش
راوس ىمخ رب هتفر اهرفس رد
باتهام هدومن ىسابرك لكش
باتش هديشورف هدوميپب نآ
هدش هگآ ىرتشم هدرب ميس
هدز رب اهخر هب ترسح زا تسد
ىوداج رد نينچمه نارازه دص
ىور نوچ هدوبن و ىشنم هدوب
هاش ماغيپ نآ دمآ ناشيدب نوچ
هاوخ هراچ نونكا تسا هاش امش زك
دندمآ شيورد ود هك نآ ىپ زا
دندز بكوم وا رصق رب و هش رب
اصع كي ريغب ناشيا اب تسين
اهدژا شرما هب ددرگ ىمه هك
دندش هراچ ىب هلمج ركشل و هاش
دندمآ ناغفا هب هلمج سك ود نيز
ىرحاس ردنا دياب ىم ىا هراچ
ىرب ناج رحاس ود نيز هك دوب ات
داد ماغيپ نيا وچ ار رحاس ود نآ
داتف ود ره لد رد ىرهم و سرت
تسا وناز ىفوص ناتسريبد نوچ
تسا وداج وناز ود ار لكشم لح
Inasmuch as the knee is the Suf’s school,
the two knees are sorcerers for solving a difculty.
ار ملسلا هيلع ىسوم تقيقح ردپ ناور زا نديسرپ و روگ زا ار ردپ رحاس ود نآ ندناوخ
How those two magicians summoned their father fom the grave
and questioned their father’s spirit concerning the real nature of Moses, on whom be peace.
Aferwards they said, “Come, O mother,
where is our father’s grave? Show us the way.”
She took them and showed the way to his grave:
then they fasted for three days for the sake of the King.
Afer that they said, “O father,
the King in consternation has sent us a message
Tose two men have brought him to sore straits
and have destroyed his prestige with the army.
Tere is not with them any weapons or soldiers;
nothing but a rod, and in the rod is a calamity and bane.
You are gone into the world of the righteous;
though to outward seeming you lie in a tomb.

If that is magic, inform us;
and if it be divine, O spirit of our father,
Also inform us, so that we may bow down
and bring ourselves in touch with an elixir.
We are despairing, and a hope has come;
we are banished, and Mercy has drawn us.”
How the dead magician answered his sons.
He cried, “O my dearest sons,
it rests to declare this plainly.
It is not permitted to me to speak openly and freely,
yet the mystery is not far from mine eye.
But I will show unto you a sign
that this hidden thing may be made manifest to you.
O light of mine eyes, when you go thither,
become acquainted with the place where he sleeps,
And at the time when that Sage is asleep,
make for the rod, abandon fear.
ايب ردام ىا دنتفگ نآ زا دعب
امن هر ار ام وت وك اباب روگ
هار دومنب وا روگ رب ناشدرب
هاش رهب زا دنتشاد هزور هس سپ
امب اباب ىا دنتفگ نآ زا دعب
اجو زا داتسرف ىماغيپ هاش
دنا هدروآ گنت هب ار وا درم ود هك
دنا هدرب ركشل شيپ شيور بآ
ىركشل و حلس ناشيا اب تسين
ىرش و روش اصع رد و اصع زج
ىا هتفر رد ناتسار ناهج وت
ىا هتفخ ىكاخ هب تروص رد هچ رگ
ربخ هد ار ام تسا رحس رگا نآ
ردپ ناج ىا دشاب ىيادخ رو
مينك هدجس ام هك ات هد ربخ مه
مينز رب ىيايميك رب نتشيوخ
ديسر ىديموا و ميناديماان
ديشك ار ام مرك و ميناگدنار
دوخ نادنزرف اب هدرم رحاس نتفگ باوج
نم نادنزرف و ناج ىاك دز گناب
نهترم ار نيا نتفگ اديپ تسه
تسين روتسد منتفگ قلطم و شاف
تسين رود ممشچ شيپ زا زار كيل
امش اب ىناشن ميامنب كيل
افخ نيا ار امش اديپ دوش ات
ديور هگ اج نآ وچ منامشچ رون
ديوش هگآ شنتفخ ماقم زا
ميكح نآ دشاب هتفخ هك نامز نآ
ميب راذگب نك دصق ار اصع نآ
If you shall steal it and are able, he is a magician;
the means of dealing with a magician is present with you;
تسا رحاس ىناوت و ىدزدب رگ
تسا رضاح وت رب رحاس ى هراچ
But if you cannot, beware and beware! Tat is of God:
he is the messenger of the Glorious and is guided.
Tough Pharaoh occupies the world, east and west,
he will fall headlong: God and then war!
I give this true sign, O soul of your father: inscribe it:
God best knows the right course.
O soul of your father, when a magician sleeps,
there is none to direct his magic and craf.
When the shepherd has gone to sleep, the wolf becomes unafraid:
when he sleeps, his exertion ceases;
But the animal whose shepherd is God—
how has the wolf hope or way there?
Te sorcery which God practices is real and true:
it is wrong to call that real thing sorcery.
O soul of your father, this is the decisive sign:
even if he dies, God exalts him.”
Comparison of the sublime Qur’an to the rod of Moses, and the death of Mustafa, on whom be peace,
to the sleep of Moses, and those who seek to alter the Qur’an to the two young magicians
who attempted to carry of the rod of Moses when they found him asleep.
Te Mercy of God made a promise to Mustafa, saying,
“If you shall die, this Lesson shall not die.
I am exalting your Book and Miracle; I am defending the Qur’an
from those who would make it more or less.
I am exalting you in both worlds;
I am driving away the scofers from your Tidings.
None shall be able to make additions or omissions therein.
Do not you seek another protector better than Me.
Day by day I will increase your splendour;
I will strike your name on gold and on silver.
تسا ىدزيا نآ ناه و ناه ىناتن رو
تسا ىدتهم و للجلا وذ لوسر وا
برغ و قرش دريگ نوعرف ناهج رگ
برح هاگ ار ادخ ديآ نوگن رس
باب ناج مداد تسار ناشن نيا
باوصلاب ملعا
لا سيون رب
ىرحاس دبسخب نوچ اباب ناج
ىربهر دشابن ار شركم و رحس
دوش نميا گرگ تفخ ناپوچ هك نوچ
دوش نكاس وا دهج نآ تفخ هك نوچ
تسادخ شناپوچ هك ىناويح كيل
تساجك هر و ديما اج نآ ار گرگ
تسار و تسا قح دنك قح هك ىيوداج
تساطخ ار قح نآ رم ندناوخ ىيوداج
تسا عطاق ناشن نيا اباب ناج
تسا عفار شقح زين دريمب رگ
ندومن ار ملسلا هيلع ىفطصم تافو و ىسوم ىاصع هب ار ديجم نآرق ندرك هيبشت
دصق هك هچب رحاس ود نآ هب ار نآرق رييغت نادصاق و ىسوم باوخ هب
دنتفاي هتفخ ار ىسوم نوچ دندرك اصع ندرب
قح فاطلا درك هدعو ار ىفطصم
قبس نيا دريمن وت ىريمب رگ
معفار ار تا هزجعم و باتك نم
معنام نآرق ز ار نك مك و شيب
مظفاح ملاع ود ردنا ار وت نم
مضفار تثيدح زا ار نانعاط
وا رد ندرك مك و شيب دناتن سك
وجم رگيد ىظفاح نم زا هب وت
منك نوزفا زور زور ار تقنور
منز هرقن رب و رز رب وت مان
For your sake I will prepare pulpit and prayer-niche:
in love your vengeance has become My vengeance.
وت رهب مزاس بارحم و ربنم
وت رهق دش نم رهق تبحم رد
Tey, from fear, are uttering your name covertly
and hiding when they perform their prayers;
From terror and dread of the accursed infdels
your Religion is being hidden underground;
I will fll the world, from end to end, with minarets;
I will make blind the eyes of the recalcitrant.
Your servants will occupy cities and power:
your Religion will extend from the Fish to the Moon.
We shall keep it living until the Resurrection:
be not you afraid of the annulment of the Religion, O Mustafa.
O My Messenger, you are not a sorcerer:
you are truthful; you wear the mantle of Moses.
To you the Qur’an is even as the rod:
it swallows up infdelities, like a dragon.
If you sleep beneath a sod,
deem as his rod that which you have spoken.
Assailants have no power over his rod.
Sleep, O King, a blessed sleep!
Your body is asleep;
your Light in Heaven has strung a bow for your war.
Te philosopher and that which his mouth does—
the bow of your Light is piercing him with arrows”
Tus He did, and more than He said:
he slept, but his fortune and prosperity slumbered not.
“O soul of your father, when a magician goes to sleep,
his work becomes tarnished and dim.”
Both kissed his grave and went away to Egypt
for the purpose of this mighty struggle.
When they came to Egypt for the sake of that enterprise,
they sought afer Moses and his house.
It chanced that on the day of their arrival
Moses was asleep under a palm-tree,
So the folk gave them a clue to him, saying,
“Go, and seek over there in the direction of the palm-grove.”
دنوگ ىم ناهنپ سرت زا وت مان
دنوش ىم ناهنپ دنرآ زامن نوچ
نيعل رافك سرت و ساره زا
نيمز ريز دوش ىم ناهنپ تنيد
ار قافآ منك رپ هرانم نم
ار قاع مشچ ود منادرگ روك
هاج و دنريگ اهرهش تناركاچ
هام هب ات ىهام ز دريگ وت نيد
ام ميراد شيقاب تمايق ات
افطصم ىا نيد خسن زا سرتم وت
ىتسين وداج وت ام لوسر ىا
ىتسيسوم ى هقرخ مه ىقداص
اصع نوچمه ارت رم نآرق تسه
اهدژا نوچ دشك رد ار اهرفك
ىا هتفخ ىكاخ ريز رد رگا وت
ىا هتفگ هچ نآ وت ناد شياصع نوچ
ىن تسد تياصع رب ار نادصاق
ىنتفخ كرابم هش ىا بسخب وت
نامسآ رب وت رون هتفخب نت
نامك هدرك هز وت راكيپ رهب
دنك ىم شزوپ هچ نآ و ىفسلف
دنك ىم شزود ريت ترون سوق
تفگ هك نوزفا نآ زا و درك نانچ نآ
تفخن شلابقا و تخب و تفخب وا
دش باوخ رحاس هك نوچ اباب ناج
دش بات ىب و قنور ىب وا راك
تفر و ار شروگ دنديسوب ود ره
تفز راكيپ نيا رهب زا رصم هب ات
دندمآ راك نآ رهب زا رصم هب نوچ
دندش وا ى هناخ و ىسوم بلاط
دورو زور ناك داتفا قافتا
دوب هتفخ ىلخن ريز ردنا ىسوم
ودب مدرم ناشدنداد ناشن سپ
وجب ناتسلخن ىوس نآ ورب هك
When he came, he espied amongst the date trees
a sleeper who was the wake fullest man in the world.
نانب امرخ رد ديد دمايب نوچ
ناهج راديب دوب هك ىا هتفخ
For pleasure’s sake he had shut the two eyes of his head,
all Heaven and Earth were under his gaze.
Oh, many a one whose eye is awake and whose heart is asleep:
what, in truth, should be seen by the eyes of creatures of water and clay?
He that keeps his heart awake—
though the eye of his head may sleep, it will open a hundred eyes.
If you are not one of heart, be awake,
be a seeker of the heart, and be in strife;
But if your heart has been awakened, sleep sound:
your eye is not absent from the seven heavens and the six directions.
Te Prophet said, “My eye slumbers,
but when does my heart slumber in drowsiness?”
Te King is awake: suppose the guardsman is asleep;
may soul be sacrifced to the sleepers whose hearts are seeing!
Te description of the heart’s wakefulness, O spiritual man,
would not be contained in thousands of rhymed couplets.
When they saw that he was sleeping outstretched,
they made preparations for stealing the rod.
Te magicians quickly approached the rod, saying,
“We must go behind him and then snatch it.”
When they prepared a little nearer,
the rod began to shake.
Te rod quivered upon itself in such wise
that both on the spot became petrifed by the shock.
Afer that, it turned into a dragon and made a rush:
both fed, and pale of countenance
Began to fall on their faces from afright,
tumbling panic-stricken down every slope
Ten to them it became certain that he was from Heaven,
since they were seeing the limit of magicians.
Aferwards diarrhea and fever appeared in them,
and their case reached the last gasp and the death-agony.
Ten at once they sent a man to Moses
to excuse what they had done,
رس مشچ ود وا هتسب شزان رهب
رظن ريز رد هلمج ششرف و شرع
لد هتفخ مشچ راديب اسب ىا
لگ و بآ لها ديد دنيب هچ دوخ
رس مشچ ،دراد راديب لد هك نآ
رصب دص دياشگ رب دبسخب رگ
شاب راديب ىا هن لد لها وت رگ
شاب راكيپ رد و شاب لد بلاط
شوخ بسخ ىم دش راديب تلد رو
شش و تفه زا ترظان بياغ تسين
نم مشچ دبسخ هك ربمغيپ تفگ
نسو ردنا ملد دبسخ ىك كيل
ريگ هتفخ سراح تسا راديب هاش
ريصب لد ناگتفخ ىادف ناج
ىونعم ىا لد ىراديب فصو
ىونثم نارازه رد دجنگن رد
زارد وا تس هتفخ هك شدنديدب نوچ
زاس دندرك اصع ىدزد رهب
دوز دندرك اصع دصق نارحاس
دوبر هگناو ندش دياب شسپ زك
زاس دندرك رتشيپ نوچ ىكدنا
زازتها رد اصع نآ دمآ ردنا
اصع نآ ديزرلب دوخ رب نانچ نآ
اجو زا دنتشگ كشخ اج رب ود ناك
درك هلمح و اهدژا دش نآ زا دعب
درز ىور و دنتخيرگب ناود ره
بيهن زا دنتفرگ نداتفا رد ور
بيشن ره رد مزهنم ناطلغ طلغ
نامسآ زا تسه هك دش ناش نيقي سپ
نارحاس دح دنديد ىم هكنا ز
ديدپ دش ناشبت و قلطا نآ زا دعب
ديسر ندنك ناج و عزن ات ناشراك
نامز رد ىدرم دنداتسرف سپ
نآ رذع ىارب زا ىسوم ىوس
Saying, “We have tested you,
and how should testing you occur to us unless there be envy?
دسر ىك ار ام و ميدرك ناحتما هك
دسح دوبن رگا وت ناحتما
We are sinners against the King: do you crave pardon for us,
O you that are the elect of the elect of the Court of God.”
He pardoned, and at once they became well;
they were striking their heads upon the earth in the presence of Moses.
Moses said, “I pardon, O nobles:
your bodies and souls have become unlawful to Hell.
Truly I did not see you; O two friends,
make yourselves strangers to exculpation.
Come, even as you are, alien in appearance familiar,
to combat for the King.”
Ten they kissed the earth and departed:
they were waiting in expectation of the time and opportunity.
How the magicians fom the cities assembled before Pharaoh and received robes of honour
and laid their hands upon their breasts, to subdue his enemy, and saying,
“Write this down against us.”
Tose magicians came unto Pharaoh,
and he gave them robes of honour exceedingly precious.
He made promises to them, and also gave them in advance
slaves and horses and money and goods and provisions.
Afer that, he was saying, “Listen, O you that are foremost,
if you prove superior in the trial,
I will scatter over you so many gifs
that the veil of bounty and munifcence will be rent.”
Ten they said to him, “Trough your fortune, O King,
we shall prevail, and his cause shall be ruined.
We are heroes and champions in this art:
no one in the world can resist us.”
Te mention of Moses has become a chain to the thoughts,
that these are stories which happened long ago.
Te mention of Moses serves for a mask,
but the Light of Moses is your actual concern, O good man.
هاوخ وفع ار ام ميهاش مرجم
هلا هاگرد صاخلا صاخ وت ىا
دندش وكين نامز رد و درك وفع
دندز ىم رس نيمز رب ىسوم شيپ
مارك ىا مدرك وفع ىسوم تفگ
مارح ناتناج و نت خزود رب تشگ
راي ود ىا مديدن دوخ ار امش نم
راذتعا ز ار دوخ ديزاس ىمجعا
انشآ و لكش هناگيب نانچمه
اشداپ رهب دييآ دربن رد
دندش و دنداد هسوب ار نيمز سپ
دندب ىم تصرف و تقو راظتنا
تسد و نتفاي اهفيرشت و نوعرف شيپ نيادم زا نارحاس ندمآ عمج
سيون ام رب نيا هك وا مصخ رهق رد ندز هنيس رب
نارحاس نآ دندمآ نوعرف هب ات
نارگ سب ىاهفيرشت ناشداد
دادب مه نيشيپ و درك ناشاه هدعو
داز و سنج و دقن و نابسا و ناگدنب
ناقباس ىا نيه تفگ ىم نآ زا دعب
ناحتما ردنا دييآ نوزف رگ
اطع نادنچ امش رب مناشف رب
اخس و دوج ى هدرپ دردب هك
هاش وت لابقا هب شدنتفگب سپ
هابت شراك دوش و مييآ بلاغ
ناولهپ و ميردفص نف نيا رد ام
ناهج ردنا ام ىاپ درادن سك
تس هدش اهرطاخ دنب ىسوم ركذ
تس هدب نيشيپ هك تساهتياكح نياك
كيل تسا شوپ ور رهب ىسوم ركذ
كين درم ىا تست دقن ىسوم رون
Moses and Pharaoh are in your being:
you must seek these two adversaries in yourself.
تست ىتسه رد نوعرف و ىسوم
تسج شيوخ رد ار مصخ ود نيا دياب
Te generation from Moses is till the Resurrection:
the Light is not diferent, the lamp has become diferent.
Tis earthenware lamp and this wick are diferent,
but its light is not diferent: it is from yonder.
If you keep looking at the glass, you will be lost,
because from the glass arise the numbers of dualism;
But if you keep your gaze upon the Light,
you will be delivered from dualism and the numbers of the fnite body.
From the place of view, O kernel of Existence, there arises the diference
between the true believer and the Zoroastrian and the Jew.
Te disagreement as to the description and shape of the elephant
Te elephant was in a dark house:
some Hindus had brought it for exhibition.
In order to see it, many people were going,
every one, into that darkness.
As seeing it with the eye was impossible,
was feeling it in the dark with the palm of his hand.
Te hand of one fell on its trunk:
he said, “Tis creature is like a water-pipe.”
Te hand of another touched its ear:
to him it appeared to be like a fan.
Since another handled its leg, he said,
“I found the elephant’s shape to be like a pillar.”
Another laid his hand on its back:
he said, “Truly, this elephant was like a throne.”
Similarly, whenever anyone heard,
he understood the part that he had touched.
On account of the place of view, their statements difered:
one man entitled it “dál,” another “alif.”
جاتن ىسوم زا تسه تمايق ات
جارس دش رگيد تسين رگيد رون
تسا رگيد هتيلپ نيا و لافس نيا
تسا رس نآ ز رگيد تسين شرون كيل
ىوش مگ ىراد هشيش رد رظن رگ
ىود دادعا تسا هشيش زا هكنا ز
ىهراو ىراد رون رب رظن رو
ىهتنم مسج دادعا و ىود زا
دوجو زغم ىا تسا هاگرظن زا
دوهج و ربگ و نموم فلتخا
ليپ لكش و ىگنوگچ رد ندرك فلتخا
دوب كيرات ى هناخ ردنا ليپ
دونه شدندوب هدروآ ار هضرع
ىسب مدرم شنديد ىارب زا
ىسك ره دش ىمه تملظ نآ ردنا
دوبن نكمم نوچ مشچ اب شنديد
دوسب ىم فك شا ىكيرات نآ ردنا
داتفوا موطرخ هب فك ار ىكي نآ
داهن نيا تسا نادوان نوچمه تفگ
ديسر ششوگ رب تسد ار ىكي نآ
ديدپ دش نزيب داب نوچ وا رب نآ
دوسب شياپ رب وچ فك ار ىكي نآ
دومع نوچ مديد ليپ لكش تفگ
تسد داهنب وا تشپ رب ىكي نآ
تس هدب ىتخت نوچ ليپ نيا دوخ تفگ
ديسر هك ىوزج هب كي ره نينچمه
دينش ىم اج ره درك ىم نآ مهف
فلتخم دش ناشتفگ هگرظن زا
فلا نيا داد بقل شلاد ىكي نآ
If there had been a candle in each one’s hand,
the diference would have gone out of their words.
ىدب ىعمش رگا سك ره فك رد
ىدش نوريب ناشتفگ زا فلتخا
Te eye of sense-perception is only like the palm of the hand:
the palm has not power to reach the whole of him.
Te eye of the Sea is one thing and the foam another:
leave the foam and look with the eye of the Sea.
Day and night the movement of foam-fecks from the Sea:
you behold the foam, but not the Sea. Marvellous!
We are dashing against each other, like boats:
our eyes are darkened, though we are in the clear water.
O you that have gone to sleep in the body’s boat,
you have seen the water, look on the Water of the water.
Te water has Water that is driving it;
the spirit has a Spirit that is calling it.
Where were Moses and Jesus
when the Sun was giving water to the sown feld of existent things?
Where were Adam and Eve
at the time when God ftted this string to the bow?
Tis speech, too, is imperfect and maimed;
the speech that is not imperfect is yonder.
If he speaks from that, your foot will stumble;
and if he speak nothing of that, oh, alas for you!
And if he speak in the likeness of a form,
you will stick to that form, O youth.
You are foot-bound on the earth, like grass:
you nod your head at a wind, without certainty.
But you have no foot that you should make a departure
or perchance drag your foot out of this mud.
How should you drag your foot away? Your life is from this mud:
it is mighty hard for this life of yours to go.
When you receive life from God, O dependent one,
then you will become independent of the mud and will go.
When the sucking is separated from its nurse,
it becomes an eater of morsels and abandons her.
You, like seeds, are in bondage to the milk of earth:
seek to wean yourself by the spiritual food.
سب و تسا تسد فك نوچمه سح مشچ
سر تسد وا ى همه رب ار فك تسين
رگد فك و تسا رگيد ايرد مشچ
رگن ايرد ى هديد زو لهب فك
بش و زور ايرد ز اهفك شبنج
بجع ىن ايرد و ىنيب ىمه فك
مينز ىم رب مهب اهيتشك وچ ام
مينشور بآ رد و ميمشچ هريت
باوخ هب هتفر نت ىتشك رد وت ىا
بآ بآ رد رگن ىديد ار بآ
شدنار ىم واك تسا ىبآ ار بآ
شدناوخ ىم واك تسا ىحور ار حور
باتفاك دب اجك ىسيع و ىسوم
بآ داد ىم ار تادوجوم تشك
نامز نآ دوب اجك اوح و مدآ
نامك رد هز نيا دنكفا ادخ هك
تسا رتبا و تسا صقان مه نخس نيا
تسا رس نآ صقان تسين هك نخس نآ
وت ىاپ دزغلب نآ ز ديوگب رگ
وت ىاو ىا نآ زا چيه ديوگن رو
ىتروص لاثم رد ديوگب رو
ىتف ىا ىبسچب تروص نامه رب
نيمز ردنا ايگ نوچ ىياپ هتسب
نيقي ىب ىداب هب ىنابنجب رس
ىنك ىلقن ات تسين تياپ كيل
ىنك رب لگ نيا زا ار اپ رگم اي
تسا لگ نيز تتايح ار اپ ىنك نوچ
تسا لكشم سب شور ار تتايح نيا
ىور ىا ىريگب قح زا تايح نوچ
ىور ىم لگ زا ىنغتسم ىوش سپ
دلسگب هياد ز نوچ هراوخ ريش
دله ىم ار وا رم دش هراوخ تول
بوبح نوچ ىنيمز ريش ى هتسب
بولقلا توق زا شيوخ ماطف وج
Drink the word of Wisdom, for it has become a hidden light,
O you who are unable to receive the unveiled Light,
ريتس رون دش هك روخ تمكح فرح
ريذپان ار بجح ىب رون وت ىا
To the end that you may become able, O Soul, to receive the Light,
and that you may behold without veils that which is hidden,
And traverse the sky like a star;
no, journey unconditioned, without sky.
Tus you came into being from non-existence.
Say now, how did you come? You arrived drunken.
Te ways of your coming are not remembered by you,
but we will recite to you a hint.
Let your mind go, and then be mindful!
Close your ear, and then listen!
No, I will not tell, because you still art unripe:
you art in springtime, you have not seen Tamúz.
Tis world is even as the tree, O noble ones:
we are like the half-ripened fruit upon it.
Te unripe cling fast to the bough,
because during immaturity they are not ft for the palace.
When they have ripened and have become sweet—
afer that, biting their lips, they take a feeble hold of the boughs.
When the mouth has been sweetened by that felicity,
the kingdom of the world becomes cold to Man.
To take a tight hold and to attach one’s self strongly is rawness:
so long as you are an embryo, your occupation is blood-drinking.
Another thing remains,
but the Holy Spirit will tell you the tale of it, without me.
No, you will tell it even to your own ear—
neither I nor another than I, O you that are even I—
Just as, when you fall asleep,
you go from the presence of yourself into the presence of yourself:
You hear from yourself, and deem that such or such a one
has secretly told you in the dream that.
You are not a single “you,” O good comrade;
no, you are the sky and the deep sea.
Your mighty “You,” which is nine hundredfold,
is the ocean and the drowning-place of a hundred “you’s.”
ار رون ناج ىا ىدرگ اريذپ ات
ار روتسم بجح ىب ىنيبب ات
ىنك نودرگ رب ريس هراتس نوچ
ىنك نوچ ىب رفس نودرگ ىب هكلب
ىدمآ تسه رد تسين زك نانچ نآ
ىدمآ تسم ىدمآ نوچ وگب نيه
دنامن تداي ندمآ ىاههار
دناوخ ميهاوخ رب وت رب ىزمر كيل
راد شوه هگ نآ و راذگب ار شوه
راد شوگ هگ نآ و دنب رب ار شوگ
زونه وت ىماخ هكنا ز ميوگن ىن
زومت ىتسديدن وت ىراهب رد
مارك ىا تسا تخرد نوچمه ناهج نيا
ماخ مين ىاه هويم نوچ وا رب ام
ار خاش رم اهماخ دريگ تخس
ار خاك دياشن ىماخ رد هكنا ز
نازگ بل نيريش تشگ و تخپب نوچ
نآ زا دعب ار اهخاش دريگ تسس
ناهد دش نيريش لابقا نآ زا نوچ
ناهج كلم ىمدآ رب دش درس
تسا ىماخ بصعت و ىريگ تخس
تسا ىماشآ نوخ راك ىنينج ات
شنتفگ اما دنام رگيد زيچ
شنم ىب ديوگ سدقلا حور وت اب
نتشيوخ شوگب مه ىيوگ وت ىن
نم وت مه ىا نم ريغ هن و نم هن
ىور ردنا باوخ هك ىتقو نآ وچمه
ىوش دوخ شيپ هب دوخ شيپ ز وت
نلف ىرادنپ و شيوخ زا ىونشب
ناهن نآ تس هتفگ باوخ ردنا وت اب
قيفر شوخ ىا ىتسين وت ىكي وت
قيمع ىايرد و ىنودرگ هكلب
تسا وت دص هن نآ هك تتفز وت نآ
تسا وت دص هاگ هقرغ و تسا مزلق
Indeed, what occasion for the terms wakefulness and sleep?
Do not speak, for God knows best what is right.
باوخ و تسا ىراديب دح ىاج هچ دوخ
باوصلاب ملعأ
لا و نزم مد
Do not speak, so that you may hear from the Speakers
that which came not into utterance or into explanation.
Do not speak, so that you may hear from the Sun
that which came not into book or into allocution.
Do not speak, so that the Spirit may speak for you:
in the ark of Noah leave of swimming!
Like Canaan, who was swimming and saying,
“I do not want the ark of Noah, my enemy.”
“Hey, come and sit in your father’s ark,
that you may not be drowned in the Flood, O despicable one!”
He answered, “No, I have learned to swim:
I have lighted a candle other than your candle.”
“Beware! Do it not, for these are the waves of the Flood of tribulation;
to-day hand, foot and swimming are nothing.
It is the wind of vengeance and the woe that extinguishes the candle.
No candle but God’s is enduring. Be silent!”
He said, “No, I will go up that high mountain:
that mountain will protect me from every hurt.”
“Beware! Do it not, for at this time the mountain is a straw.
He gives safety to none except His beloved.”
He answered, “When have I listened to your advice
that you should hope that I am of this family?
Your words were never pleasing to me:
I am quit of you in both worlds.”
“Beware, baba, don’t do it, for is not the day for disdain.
God has no kinship or partner.
Until now you have shown, and at this moment there is disdain:
whose disdain is of any efect in this Court?
From eternity He is begets not, nor is He begotten:
He has neither father nor son nor uncle.
How will He sufer the disdain of sons?
How will He listen to the disdain of fathers?
‘I am not begotten: O old man, do not be proud.
I am not a begetter: O youth, do not strut.
نانز مد زا ىونشب ات نزم مد
نايب رد و نابز رد دمان هچ نآ
باتفآ نآ ز ىونشب ات نزم مد
باطخ رد و باتك رد دمان هچ نآ
حور وت رهب دنز مد ات نزم مد
حون ىتشك رد راذگب انشآ
وا درك ىم انشاك ناعنك وچمه
ودع حون ىتشك مهاوخن هك
نيشن اباب ىتشك رد ايب ىه
نيهم ىا نافوط قرغ ىدرگن ات
متخومآ انشآ نم ىن تفگ
متخورفا عمش وت عمش زجب نم
تسلب نافوط جوم نياك نكم نيه
تسل زورما انشآ و اپ و تسد
شك عمش ىلب و تسا رهق داب
شمخ دياپ ىمن قح عمش هك زج
دنلب هوك نآ رب متفر ىن تفگ
دنزگ ره زا ارم هك نآ تسا مصاع
نامز نيا تسا هاك هوك هك نكم نيه
ناما دهدن ار شيوخ بيبح زج
ما هدونشب وت دنپ ىك نم تفگ
ما هدود نيز نم هك ىدرك عمط هك
ارم زگره وت تفگ دماين شوخ
ارس ود ره رد وت زا ما ىرب نم
تسين زان زور هك اباب نكم نيه
تسين زابنا و ىشيوخ ار ادخ رم
تسا ىكزان مد نيا و ىدرك نونك ات
تسيك زان اريگ هاگرد نيا ردنا
مدق زا وا تسا دلوي مل دلي مل
مع هن و دنزرف هن دراد ردپ ىن
ديشك دهاوخ اجك نادنزرف زان
دينش دهاوخ اجك ناياباب زان
زانب مك اريپ دولوم متسين
زارگ مك اناوج دلاو متسين
I am not a husband, I am not connected with lust:
here, O lady, leave of being disdainful.’
ىتوهش نم مين رهوش متسين
ىتس ىا اجنيا راذگب ار زان
Excepting humility and slavishness and utter helplessness,
nothing has consideration in this Presence.”
He said, “Father, for years you have said this;
you are saying again: you art deranged with folly.
How many of these things have you said to everyone,
so that ofentimes you have heard a cold answer!
Tis cold breath of yours did not enter my ear,
especially now when I have become wise and strong.”
He said, “Baba, what harm will it do
if you listen once to the advice of your father?”
On this wise was he speaking kindly counsel,
and on that wise was he uttering harsh refusal.
Neither did the father become weary of admonishing Canaan,
nor did a single breath enter the ear of that graceless man.
Tey were in this talk when a ferce billow dashed upon Canaan’s head,
and he was shivered to fragments.
Noah said, “O long-sufering King, my ass is dead,
and Your Flood has carried away the load.
Many times You did promise me, saying,
‘Your family shall be saved from the Deluge.’
I simple fxed my heart on hope of You:
why, then, has the Flood swept my garment away from me?”
He said, “He was not of your family and kinsfolk:
did not you yourself see you are white, he blue?”
When the worm has fallen upon your tooth, it is not a tooth:
tear it out, O master.
In order that the rest of your body may not be made miserable by it,
become quit of it, although it was yours.
He said, “I am quit of anything other than Your Essence;
he that has died in You is not other.
You know how I am to You:
I am as the orchard to the rain, and twenty times as much—
Living by You, rejoicing because of You,
a pauper receiving sustenance without any medium or intervention;
رارطضا و ىگدنب و عوضخ زج
رابتعا درادن ترضح نيا ردنا
ىا هتفگ نيا اهلاس اباب تفگ
ىا هتفشآ لهج هب ىيوگ ىم زاب
ىسك ره اب ىا هتفگ اهنيا زا دنچ
ىسب ىدونشب درس باوج ات
تفرن مشوگ رد وت درس مد نيا
تفز و اناد مدش هك نونكا هصاخ
رگا دراد نايز هچ اباب تفگ
ردپ دنپ وت راب كي ىونشب
فيطل دنپ وا تفگ ىم نينچمه
فينع عفد وا تفگ ىم نانچمه
دش ريس ناعنك حصن زا ردپ هن
دش ريبدا نآ شوگ رد ىمد هن
زيت جوم و دندب نتفگ نيا ردنا
زير زير دش و دز ناعنك رس رب
رابدرب هاشداپ ىا تفگ حون
راب درب تليس و درم رخ ارم رم
اهراب وت ارم رم ىدرك هدعو
اهر نافوط زا تلها دبايب هك
ميلس نم تديما رب مداهن لد
ميلگ نم زا ليس دوبرب ارچ سپ
دوبن تناشيوخ و لها زا وا تفگ
دوبك وا ىديپس وت ىديدن دوخ
داتف رد شمرك وت نادند هك نوچ
داتسوا ىا شنكرب نادند تسين
وا زا راز ددرگن نت ىقاب هك ات
وا زا رازيب وش وت نآ دوب هچ رگ
وت تاذ ريغ ز مرازيب تفگ
وت تام دش وا هك نآ دوبن ريغ
نم وت اب منوچ هك ىناد ىمه وت
نمچ ناراب اب هك منادنچ تسيب
ىلياع وت زا داش وت زا هدنز
ىلياح ىب و هطساو ىب ىذتغم
Not united, not separated, O Perfection;
no, devoid of quality or description or causation.
لامك ىا هن لصفنم هن لصتم
للتعا و هنوگچ و نوچ ىب هكلب
We are the fshes, and You the Sea of Life:
we live by Your favour, O You whose attributes are excellent.
You are not contained in the bosom of any thought,
nor are You joined with the efect, as a cause.
Before this Flood and afer it,
You have been the object of my address in colloquy.
I was speaking with You, not with them,
O You that are the Giver of speech newly and of old.
Is it not the case that the lover, day and night,
converses now with the ruins, now with the traces?
To outward seeming, he has turned his face towards the ruins,
to whom is he saying that song of praise, to whom?
Tanks! Now You have let loose the Flood
and removed the ruins which stood between.
Because they were vile and evil ruins,
uttering neither a cry nor an echo
I desire such ruins to speak with as answer back,
like the mountain, by an echo,
So that I may hear Your name redoubled,
I am in love with Your soul soothing name.
Tat is why every prophet holds the mountains dear:
that he may hear Your name redoubled.
Tat low mountain, resembling stony ground,
is suitable for a mouse, not for us, as a resting-place.
I speak, it does not join with me:
the breath of my speech remains without echo.
It is better that you level it with the earth;
it is not in accord with your breath: you should join it with your foot.”
He said, “O Noah, if you desire,
I will assemble them all and raise them from the earth.
I will not break your heart for the sake of a Canaan,
but I am acquainting with states.”
He said, “No, no, I am content that You should drown me too,
if it suits You.
تايح ىايرد وت و مينايهام
تافص وكين ىا تفطل زا ميا هدنز
ىتركف رانك رد ىجنگن وت
ىتلع نوچ نيرق ىلولعم هب هن
ارم نيا زا دعب و نافوط نيا زا شيپ
ارجام رد ىا هدوب بطاخم وت
نخس ناشيا اب هن متفگ ىم وت اب
نهك نآ و ون شخب نخس ىا
نخس ديوگ بش و زور قشاع هك ىن
نمد اب ىهاگ و للطا اب هاگ
ارهاظ هدرك للطا اب ىور
ار هك تحدم نآ ديوگ ىم ار هك وا
ىتشامگب نونك ار نافوط ركش
ىتشادرب ار للطا ى هطساو
دندب دب و ميئل للطا هكنا ز
دندز ىم ىيادص هن ىيادن هن
باطخ رد مهاوخ للطا نانچ نم
باوج ديوگاو هوك نوچ ادص زك
وت مان نم مونشب انثم ات
وت مارآ ناج مان رب مقشاع
ار هوك دراد تسود نآ ز ىبن ره
ارت مان دونشب انثم ات
خلگنس لاثم تسپ هك نآ
خانم رد ار ام هن دياش ار شوم
نم راي ددرگن وا ميوگب نم
نم راتفگ مد دنام ادص ىب
ىنك شراومه هك هب نآ نيمز اب
ىنك شراي مدق اب مد مه تسين
ار هلمج ىهاوخ وت را حون ىا تفگ
ارث زا مرآ رب منادرگ رشح
منكشن وت لد ىناعنك رهب
منك ىم هگآ لاوحا زا كيل
ارم وت هك ما ىضار ىن ىن تفگ
ارت دياب رگا هقرغ ىنك مه
Keep drowning me every instant, I am pleased:
Your ordinance is my soul, I bear it as my soul.
مشوخ نم نك ىم هقرغ منامز ره
مشك ىم ناج نوچ تسا ناج وت مكح
I do not look at any one, and even if I do look at, he is a pretext,
and You are the object of my regard.
I am in love with Your making in thanksgiving and patience;
how should I be in love, like the infdel, with that which You have made?”
He that loves God’s making is glorious;
he that loves what He has made is an unbeliever.
Reconciliation of these two Traditions: “To be satisfed with infdelity is an act of infdelity,”
and “If anyone is not satisfed with My ordainment, let him seek a lord other than Me.”
Yesterday an inquirer put a question to me,
because he was fond of disputation.
He said, “Tis Prophet uttered the deep saying,
‘To be satisfed with infdelity is an act of infdelity’; his words are a seal.
Again, he said that the Moslem must be satisfed in every ordainment,
must be satisfed.
Is not infdelity and hypocrisy the ordainment of God?
If I become satisfed with this, it will be opposition,
And if I am not satisfed, that too will be detrimental:
between, then, what means is there for me?”
I said to him, “Tis infdelity is the thing ordained, it is not the ordainment;
this infdelity is truly the efects of the ordainment.
Terefore know, sire, the ordainment from the thing ordained,
so that your difculty may be removed at once.
I acquiesce in infdelity in that respect that it is the ordainment,
not in this respect that it is our contentiousness and wickedness.
In respect of the ordainment, infdelity indeed is not infdelity.
Do not call God ‘infdel,’ do not stand here.
Infdelity is ignorance, and the ordainment of infdelity is knowledge:
how, pray, should hilm (forbearance) and khilm (anger) both be one?
Te ugliness of the script is not the ugliness of the artist;
no, it is an exhibition of the ugly by him.
مرگنب مه رگ و ار سك مرگنن
مرظنم وت و دشاب هناهب وا
ربص و ركش رد ماوت عنص قشاع
ربگ وچ مشاب ىك عونصم قشاع
دوب رف اب ادخ عنص قشاع
دوب رفاك وا عونصم قشاع
يئاوس ابر بلطيلف يئاضقب ضري مل نم رگيد ثيدح و رفك رفكلاب اضرلا هك ثيدح ود نيا نايم قيفوت
ارم رم لئاس درك ىلاؤس ىد
ارجام رب وا دوب قشاع هكنا ز
رفك رفكلاب اضرلا ى هتكن تفگ
رهم تسوا تفگ و تفگ ربميپ نيا
اضق ره ردنا هك وا دومرف زاب
اضر دياب اضر ار ناملسم رم
قافن و رفك دوب قح ىاضق هن
قاقش دشاب موش ىضار نيدب رگ
نايز مه نآ دوب ىضار مين رو
نايم ردنا مدشاب هراچ هچ سپ
تساضق هن ىضقم رفك نيا شمتفگ
تسار رفك نيا اضق راثآ تسه
نادب ىضقم زا هجاوخ ار اضق سپ
نامز رد ددرگ عفد تلاكش ات
تساضق هك ور نآ ز رفك رد ميضار
تسام ثبخ و عازن هك ور نيا زا هن
تسين رفك مه اضق ىور زا رفك
تسيا هم اجنيا ناوخم رفاك ار قح
ملع رفك ىاضق و تسا لهج رفك
ملخ و ملح رخآ دشاب كي ىك ود ره
تسين شاقن ىتشز طخ ىتشز
تسا ىندومنب ار تشز ىو زا هكلب
Te power of the artist
is that he can make both the ugly and the beautiful.”
وا هك نآ دشاب شاقن توق
وكن مه ندرك تشز دناوت مه
If I develop the investigation of this methodically,
so that question and answer become lengthy,
Te savour of Love’s mystery will go from me,
the form of piety will be deformed.
A parable illustrating the fact that bewilderment prevents investigation and consideration.
A certain man, whose hair was of two colours,
came hastily to a highly esteemed barber.
He said, “Remove the hoariness from my beard,
for I have chosen a new bride, O young man.”
He cut of his beard and laid the whole of it before him, and said,
“Do you pick out, and for it happens that I have some important business.”
Tat “pick out” is dialectic,
for religious emotion has no care for these things.
A certain man slapped Zayd on the neck;
he at once rushed at him with warlike purpose.
Te assailant said, “I will ask you a question
so answer me and then strike me.
I struck the nape of your neck, and there was the sound of a slap:
at this point I have a question in concord:
Was this sound caused by my hand or by the nape of your neck,
O pride of the noble?”
He said, “On account of the pain
I have no leisure to stop in this refection and consideration.
Do you, who art without pain, ponder on this;
he that feels the pain has no such thought. Take heed!”
زاس هب نم ار نيا ثحب مياشگ رگ
زارد ديآ باوج ات و لاؤس ات
دور ىم نم زا قشع ى هتكن قوذ
دوش ىم رگيد شقن تمدخ شقن
تسا تركف و ثحب عنام تريح هك نآ نايب رد لثم
باتش دمآ وم ود درم ىكي نآ
باطتسم راد هنييآ كي شيپ
ادج نك ىديپس مشير زا تفگ
ىتف ىا مديزگ ون سورع هك
داهن ششيپ لك و ديربب وا شير
داتف ىراك ارم نيزگب وت تفگ
نيزگ نآ تسا باوج نآ و لاؤس نيا
نيد درد درادن اهنيا رس هك
ار ديز رم ىيليس دز ىكي نآ
ار ديك ىارب مه وا درك هلمح
منك ىم تلاؤس نز ىليس تفگ
منز ىم هگ نآ و ىوگ مباوج سپ
قارط دمآ مدز وت ىافق رب
قافو رد اجنيا مراد ىلاؤس كي
اي تس هدوب نم تسد زا قارط نيا
ايك رخف ىا وت هاگ افق زا
متسين تغارف نيا درد زا تفگ
متسيب ركفت و ركف نيا رد هك
نيا شيدنا ىمه ىدرد ىب هك وت
نيه ركف نيا ار درد بحاص تسين
Amongst the Companions there was scarcely any one
that knew the Qur’an by heart, though their souls had a great desire,
Because, inasmuch as its kernel had flled and had reached maturity,
the rinds became very thin and burst.
Similarly, the shells of the walnut and the pistachio-nut and the almond—
when the kernel has flled them, the rind decreases.
Te kernel, knowledge, increases, its rind decreases,
because the lover is consumed by his beloved.
Since the quality of being sought is the opposite of seeking, the Revelation
and the fashing of the Light consume the prophet with burning.
When the Attributes of the Eternal have shone forth,
then the mantle of temporality is burned.
Every one that knew a quarter of the Qur’an by heart
was hearing from the Companions, “Great is he amongst us.”
To combine the form with such a deep meaning is not possible,
except on the part of a mighty king.
In such intoxication the observance of due respect
will not be there at all; or if it be, it is a wonder.
To observe humility in independence is to combine two opposites,
like “round” and “long.”
Truly the staf is loved by the blind;
the blind man himself is a cofer of the Qur’an.
He said, “In sooth the blind are cofers
full of the words of the Qur’an and commemoration and warning.”
Again, a cofer full of the Qur’an
is better than he that is an empty cofer in the hand.
Yet again, the cofer that is empty of load
is better than the cofer that is full of mice and snakes.
Te sum: when a man has attained to union,
the go between becomes worthless to him.
Since you have reached the object of your search, O elegant one,
the search for knowledge has now become evil.
ىسك ظفاح ىدب مك هباحص رد
ىسب ار ناشناج دوب ىقوش هچ رگ
ديسر و دنگآ رد شزغم نوچ هكنا ز
ديفكاو و قيقر سب دش اهتسوپ
مه ماداب و قتسف و زوج رشق
مك تسوپ دش ناشدنگآ نوچ زغم
شتسوپ دش مك دوزفا ملع زغم
شتسود دزوسب ار قشاع هكنا ز
تسا ىبلاط دض وچ ىبولطم فصو
تسا ىبن ى هدنزوس رون قرب و ىحو
ميدق فاصوا درك ىلجت نوچ
ميلگ ار ثداح فصو دزوسب سپ
دوب ظوفحم ار هك ره نآرق عبر
دونش ىم هباحص زا انيف لج
فرژ ىنعم نينچ اب تروص عمج
فرگش ىناطلس ز زج نكمم تسين
بدا تاعارم ىتسم نينچ رد
بجع دشاب دوب رو دشابن دوخ
زاين تاعارم انغتسا ردنا
زارد و درگ نوچ تسا نيدض عمج
دوب ىم نايمع قوشعم اصع دوخ
دوب ىم نآرق قودنص دوخ روك
رپ دنقيدانص دوخ ناروك تفگ
رذن و ركذ و فحصم فورح زا
تسا هب نآرق زا رپ ىقودنص زاب
تسد هب ىلاخ دوب ىقودنص هك نآ ز
راب ز دش ىلاخ هك ىقودنص زاب
رام و تسا شوم رپ هك ىقودنص ز هب
درم داتفا نوچ لصو ردنا لصاح
درس درم شيپ هب هللد تشگ
حيلم ىا ىديسر تبولطم هب نوچ
حيبق نونكا ملع ىراك بلط دش
Since you have mounted to the roofs of Heaven,
it would be futile to seek a ladder.
نامسآ ىاهماب رب ىدش نوچ
نابدرن ىوج و تسج دشاب درس
Afer felicity, the way to felicity is worthless
except for the sake of helping and teaching others.
Te shining mirror, which has become clear and perfect— it would be
folly to apply a polisher (to it).
Seated happily beside the Sultan in favour—it would be disgraceful to
seek letter and messenger
Story of a lover’s being engrossed in reading and perusing a love-letter in the presence of his beloved,
and how the beloved was displeased thereat. It is shameful to seek the proof in the presence of that
which is proved, and blameworthy to occupy one’s self with knowledge
afer having attained to that which is known.
A certain man, his beloved let sit beside her,
produced a letter and read it to her.
In the letter were verses and praise and laud,
lamentation and wretchedness and many humble entreaties.
Te beloved said, “If this is for my sake,
this at the time of meeting is to waste one’s life.
I am here beside you, and you reading a letter!
Tis, at any rate, is not the mark of lovers.”
He replied, “You are present here,
but I am not gaining my pleasure well.
Tat which I felt last year on account of you
is non-existent at this moment, though I am experiencing union.
I have drunk cool water from this fountain;
I have refreshed eye and heart with its water.
I am seeing the fountain, but the water is not there:
maybe some brigand has waylaid my water.”
She said, “Ten I am not your beloved:
I am in Bulghar, and the object of your desire is in Qutú
You are in love with me and with a state of feeling;
the state of feeling is not in your hand, O youth.
ريغ ميلعت و ىراي ىارب زج
ريخ دعب زا ريخ هار دشاب درس
ىلج و فاص دش هك نشور ى هنيآ
ىلقيص نداهن رب دشاب لهج
لوبق رد هتسشن شوخ ناطلس شيپ
لوسر و همان نتسج دشاب تشز
قوشعم روضح رد همان قشع ندرك هعلاطم و ندناوخ همان قشع هب ىقشاع ندش لوغشم ناتساد
دنع ليلدلا بلط هك نتشاد دنسپان ار نآ قوشعم و شيوخ
مومذم مولعملا ىلا لوصولا دعب ملعلاب لاغتشلا و حيبق لولدملا روضح
دناشن دوخ شيپ راي ار ىكي نآ
دناوخ راي شيپ و درك نوريب همان
انث و حدم و همان رد اهتيب
اه هبل سب و ىنيكسم و ىراز
تسا نم رهب رگا نيا قوشعم تفگ
تسا ندرك عياض رمع نيا لصو هاگ
ناوخ همان وت و رضاح تشيپ هب نم
ناقشاع ناشن ىراب نيا تسين
كيل و اما ىرضاح اجنيا تفگ
كين شيوخ بيصن مباي ىمن نم
لاس هنيراپ وت ز مديد ىم هچ نآ
لاصو منيب ىم هچ رگ مد نيا تسين
ما هدروخ ىللز همشچ نيا زا نم
ما هدرك هزات بآ ز لد و هديد
ىن بآ نكيل و منيب ىم همشچ
ىنز هر دز رگم ار مبآ هار
وت قوشعم متسين نم سپ تفگ
وتق رد تدارم و راغلب هب نم
ىتلاح رب و نم رب وت ىقشاع
ىتف اي دوبن تسد ردنا تلاح
Terefore I am not the whole of that which is sought by you;
I am part of the object of your quest at the present time.
نم وت بولطم ىلك مين سپ
نمز ردنا ارت مدوصقم وزج
I am the house of your beloved, not the beloved;
love is for the cash, not for the cofer.”
Te beloved is that one who is single,
who is your beginning and end.
When you fnd him, you will not remain in expectation:
he is both the manifest and also the mystery,
He is the lord of states of feeling, not dependent on any state:
month and year are slaves of that Moon.
When he bids the “state,” it does his behest;
when he wills, he makes bodies spirit.
One that is stopped is not the end;
he will be seated, waiting and seeking the “state.”
His hand is the elixir that transmutes the “state”:
he moves his hand, the copper becomes intoxicated with him.
If he will, even death becomes sweet;
thorns and stings become narcissus and wild-rose.
He that is dependent on the “state” is a human being: at one moment
he is greater by the “state,” at another moment he is in decrease.
In similitude the Suf is “the son of the time,” but the pure one (şáfí)
is unconcerned with “time” and “state.”
“States” are dependent on his decision and judgement;
vivifed by his Messiah-like breath.
“You art in love with your ‘state,’ you are not in love with me;
you are attached to me in the hope of the ‘state.’”
He that at one moment is defcient and at another moment perfect
is not He that was worshipped by Khalíl: he is one that sinks;
And he that is liable to sink and is now that and this
is not the beloved: “I love not them that sink.”
He that is now pleasing and now unpleasing,
at one moment water and at one moment fre,
May be the mansion of the Moon, but he is not the Moon;
he may be the picture of the Adored One, but he is not conscious.
Te Suf that seeks purity is ‘the son of the time’:
he has clasped the ‘time’ tightly as his father.
ىن قوشعم ما هقوشعم ى هناخ
ىن قودنص رب تسا دقن رب قشع
دوب وت كي وا هك نآ قوشعم تسه
دوب وا تياهتنم و ادتبم
رظتنم ىنامن شا ىبايب نوچ
رس زين مه دوب وا اديوه مه
لاح فوقوم هن تسا لاوحا ريم
لاس و هام دشاب هام نآ ى هدنب
دنك نامرف ار لاح ديوگب نوچ
دنك ناج ار اهمسج دهاوخب نوچ
وا تسا فوقوم هك دوبن اهتنم
وج لاح دشاب هتسشنب رظتنم
وا تسد دشاب لاح ىايميك
وا تسم سم دوش دنابنج تسد
دوش نيريش مه گرم دهاوخب رگ
دوش نيرسن و سگرن رتشن و راخ
تسا ىمدآ تسا لاح فوقوم وا هك نآ
تسا ىمك رد ىهاگ و نوزفا لاح هب هگ
لاثم رد دشاب تقولا نبا ىفوص
لاح و تقو زا تسا غراف ىفاص كيل
وا ىار و مزع فوقوم اهلاح
وا ىاسآ حيسم خفن زا هدنز
ىنم رب قشاع هن ىلاح قشاع
ىنت ىم نم رب لاح ديما رب
دوب لماك ىمد مك مد كي هك نآ
دوب لفآ ليلخ دوبعم تسين
نيا و نآ هگ و دشاب لفآ هكنا و
نيلفلا ّ ب
أ ل رب لد تسين
تسا شوخان هگ و شوخ ىهاگ وا هك نآ
تسا شتآ مد كي و بآ ىنامز كي
ىن هام نكيل و دشاب هم جرب
ىن هاگآ ىلو دشاب تب شقن
تقو نبا وج افص ىفوص تسه
تخس هتفرگب ردپ نوچمه ار تقو
Te pure one (şáfí) is plunged in the Light of the Glorious;
he is not the son of any one, free from ‘times’ and ‘states’—
للجلا وذ رون قرغ ىفاص تسه
لاح و تاقوا زا غراف ىن سك نبا
Plunged in the Light which is unbegotten:
He neither begets nor is He begotten belongs to God.
Go, seek a love like this, if you are alive;
otherwise, you are a slave to the changing “time.”
Do not regard your ugly or beauteous form;
regard Love and the object of your search.
Do not regard the fact that you are despicable or infrm;
look upon your aspiration, O noble one.
In whatsoever state you be, keep searching;
O you with dry lip, always be seeking the water,
For that dry lip of yours gives evidence
that at last it will reach the springhead.
Dryness of lip is a message from the water
that this agitation will certainly bring you to the water,
For this seeking is a blessed motion;
this search is a killer of obstacles on the Way to God.
Tis search is the key to the things sought by you;
this is your army and the victory of your banners.
Tis search is like chanticleer
crowing and proclaiming that the dawn is at hand.
Although you have no equipment, be ever seeking:
equipment is not necessary on the Way of the Lord.
Whomever you see engaged in search, O son,
become his friend and cast your head before him,
For through being the neighbour of the seekers you will become a seeker,
and from the shadows of the conquerors you will become a conqueror.
If an ant has sought the rank of Solomon,
do not look languidly on its quest.
Everything that you have of wealth and a handicraf—
was it not at frst a quest and a thought?
تسا دلوي ْ م
ل وا هك ىرون ى هقرغ
تسا دزيا نآ
لوُي ْ م
لَ ي ْ م
ىا هدنز رگ وجب ىقشع نينچ ور
ىا هدنب ار فلتخم تقو هن رو
شيوخ بوخ و تشز شقن ردنا رگنم
شيوخ بولطم رد و قشع ردنا رگنب
فيعض اي ىريقح وت هك نآ رگنم
فيرش ىا دوخ تمه ردنا رگنب
بلط ىم ىشاب هك ىلاح ره هب وت
بل كشخ ىا امياد وج ىم بآ
دهد ىم ىهاوگ تكشخ بل ناك
دسر عبنم رس رب رخآ هب واك
بآ ز ىماغيپ تسه بل ىكشخ
بارطضا نيا نيقي درآ تام هب هك
تسا ىشبنج كرابم ىراك بلط نياك
تسا ىشك عنام قح هار رد بلط نيا
تست تابولطم حاتفم بلط نيا
تست تايار ترصن و هاپس نيا
حايص رد ىسورخ نوچمه بلط نيا
حابص ديآ ىم هك هرعن دنز ىم
بلط ىم وت تتسين تلآ هچ رگ
بر هار ردنا تجاح تلآ تسين
رسپ ىا راك بلط ىنيب ار هك ره
رس زادنا وا شيپ وش وا راي
ىوش بلاط نابلاط راوج زك
ىوش بلاغ نابلاغ للظ ز و
تسجب ىناميلس ىروم ىكي رگ
تسس تسس وا نتسج ردنا رگنم
ىا هشيپ و لام ز وت ىراد هچ ره
ىا هشيدنا و لوا دوب بلط هن
جنر ىب هد للح ىزور ارم هك درك ىم اعد زور و بش ملسلا هيلع دواد دهع رد هك صخش نآ تياكح
Story of the person who in the time of David, on whom be peace, used to pray night and day,
crying, “Give me a lawful livelihood without trouble.”
In the time of the prophet David a certain man,
beside every sage and before every simpleton,
used to always utter this prayer:
“O God, bestow on me riches without trouble!
Since You have created me a lazybones,
a receiver of blows, a slow mover, a sluggard,
One cannot place on sore-backed luckless asses
the load carried by horses and mules.
Inasmuch as You, O perfect One, have created me lazy,
do You accordingly give me the daily bread by the way of laziness.
I am lazy and sleeping in the shade in existence:
I sleep in the shade of this Bounty and Munifcence.
Surely for them that are lazy and sleeping in the shade
You have prescribed a livelihood in another fashion.
Every one that has a foot seeks a livelihood:
show some pity towards every one that has no foot.
Send the daily bread to that sorrowful one:
waf the rain-clouds towards every land.
Since the land has no foot,
Your munifcence drives the clouds doubly towards it.
Since the babe has no foot,
its mother comes and pours the ration upon it.
I crave a daily portion suddenly without fatigue,
for I have nothing of endeavour except the seeking.”
Tus was he praying for a long time,
day until night and all night until morning.
Te people were laughing at his words,
at the folly of his hope, and at his contention,
Saying; “Marvellous! What is he saying—this idiot?
Or has some one given him beng of senselessness?
Te way of daily bread is work and trouble and fatigue;
He has given every one a handicraf and seeking.
ىبن دواد دهع رد ىكي نآ
ىبغ ره شيپ و اناد ره دزن
ادخ ىاك مياد درك ىم اعد نيا
ارم نك ىزور جنر ىب ىتورث
ىلهاك ىديرفآ وت ارم نوچ
ىلبنم ىبنج تسس ىراوخ مخز
دارم ىب شير تشپ نارخ رب
داهن ناوتن نارتسا و نابسا راب
ىلم ىا ىديرفآ نوچ ملهاك
ىلهاك هار ز مه هد ميزور
دوجو رد مبسخ هياس نم ملهاك
دوج و لضف نيا ى هياس ردنا متفخ
رگم ار نابسخ هياس و نلهاك
رگد ىعون ىا هتشونب ىيزور
ىيزور ديوج تسا ىاپ ار هك ره
ىيزوس لد نك تسين اپ ار هك ره
نيزح نآ ىوس هب نار ىم ار قزر
نيمز ره ىوس هب شك ىم ار ربا
وت دوج دشابن اپ ار نيمز نوچ
وت ود وا ىوس هب دنار ار ربا
شردام دشابن اپ نوچ ار لفط
شرس رب هفيظو دزير و ديآ
بعت ىب هگان هب مهاوخ ىيزور
بلط زج ششوك ز نم مرادن هك
اعد نيا درك ىم رايسب تدم
ىحض ات بش همه بش بش ات زور
وا راتفگ رب ديدنخ ىم قلخ
وا راكيپ رب و ىماخ عمط رب
شير تسس نيا بجع ديوگ ىم هچ هك
شيشه ىب گنب تس هداد ىسك اي
بعت و تسا جنر و بسك ىزور هار
بلط و داد ىا هشيپ ار ىسك ره
‘Seek your daily portions in the means thereof:
enter your dwellings by their doors.’
اهبابسأ يف قازرلا اوبلطا
اهباوبأ نم ناطولا اولخدا
At present the King and ruler and messenger of God is the prophet David,
one endowed with many accomplishments.
Notwithstanding such glory and pride as is in him,
forasmuch as the favours of the Friend have chosen him out—
His miracles are countless and innumerable,
the waves of his bounty are tide upon tide:
When has anyone, even from Adam till now,
had a voice like an organ?
Which at every preaching causes to die?
His beautiful voice made two hundred human beings non-existent.
At that time the lion and the deer unite towards his exhortation,
the one oblivious of the other;
Te mountains and the birds are accompanying his breath;
both are his confdants in the hour of his calling;
Tese and a hundred times as many miracles are to him;
the light of his countenance is transcendent and immanent—
Notwithstanding all majesty, God must have made his livelihood
to be bound up with seeking and endeavour.
Without weaving coats of mail and some trouble,
his livelihood is not coming, notwithstanding all his winning.
A God-forsaken abandoned one like this,
a low scoundrel and outcast from Heaven,
A backslider of this sort, desires, without trading,
at once to fll his skirt with gain!
Such a crazy fellow has come forward, saying,
‘I will climb up to the sky without a ladder.’”
Tis one would say to him derisively, “Go and receive, for your daily
portion has arrived and the messenger has come with the good news”;
And that one would laugh, “Give us too of what you get as a gif,
O headman of the village.”
He was not diminishing his prayers and wheedling entreaties
because of this abuse and ridicule from the people,
that he became well-known and celebrated in the town
as one who seeks cheese from an empty wallet.
نونك قح لوسر و ناطلس و هاش
نونف وذ ىبن دواد تسه
تسوا ردناك ىزان و ىزع نانچ اب
تسود ىاهتيانع شتسديزگ هك
ددع ىب و رامش ىب شتازجعم
ددم ردنا ددم شياشخب جوم
نونك ات مدآ ز دوخ ار سك چيه
نونغرا نوچ دص زاوآ تس هدب ىك
تسيود دناريمب ىظعو ره هب هك
تسين درك شيوخ توص ار ىمدآ
نامز نآ ددرگ عمج وهآ و ريش
نآ زا نيا لفغم شريكذت ىوس
شمد اب لياسر مه ناغرم و هوك
شمرحم توعد تقو ردنا ود ره
تازجعم ار وا رم نيدنچ دص و نيا
تاهج رد و تاهج ىب شيور رون
وا ىزور ادخ نيكمت همه اب
وجتسج ردنا هتسب دشاب هدرك
شا ىزور ىجنر و ىفاب هرز ىب
شا ىزوريپ همه اب دياين ىم
ىا هدنام سپاو لوذخم نينچ نيا
ىا هدنار نودرگ و نود ى هدنك هناخ
دوز هك دهاوخ ىمه ربدم نينچ نيا
دوس ز نماد دنك رپ تراجت ىب
نايم رد دمايب ىجيگ نينچ نيا
نابدرن ىب كلف رب ميآ رب هك
ريگب ور رخست هب شتفگ ىمه نيا
ريشب دمآ و ىزور تديسر هك
هدب مه ار ام ديدنخ ىمه نآ و
هد رلاس ىا هيده ىباي هچنا ز
سوسف نيو مدرم عينشت نيا زا وا
سولپاچ و اعد زا درك ىمن مك
ريهش و فورعم رهش رد دش هك ات
رينپ ديوج ىهت نابنا ز واك
Tat beggar became a proverb for foolishness;
he would not desist from this petitioning.
ادگ نآ ىعبط ماخ رد لثم دش
ادج دمآ ىمن شهاوخ نيا زا وا
ءاعدلا يف نيحلملا بحي
لا نإ ملسلا هيلع
نلا لاق ،حاحلا هب هدننكاعد نآ ى هناخ رد واگ نديود
هب ار هدنهاوخ حاحلا و ىلاعت قح زا تساوخ نيع اريز
وا زا ار نآ دهاوخ ىم هچ نآ زا تسا
How a cow ran into the house of him that was praying importunately. Te Prophet,
may God bless him and grant him peace, has said, “God loves them that are persistent in prayer,”
because the actual asking fom God most High and the importunity is better for the petitioner
than the thing which he is asking of Him.
Until suddenly one day, he was uttering this prayer
with moaning and sighs at morningtide,
Suddenly a cow ran into his house;
she butted with her horns and broke the bolt and key.
Te cow boldly jumped into the house;
the man sprang forward and bound her legs.
Ten he at once cut the throat of the cow without pause,
without consideration, and without mercy.
Afer he had cut of her head, he went to the butcher,
in order that he might quickly rip of her hide forthwith.
Te Poet’s excusing himself and asking help.
O You that make demands within, like the embryo—
since You are making a demand, make easy
Te fulfllment of this, shows the way,
give guidance, or relinquish the demand and do not lay upon me!
Since You are demanding gold from an insolvent,
give him gold in secret, O rich King!
Without You, how should poesy and rhyme
dare to come into sight at eve or morn?
Poesy and homonymy and rhymes, O Knowing One,
are the slaves of Your Command from fear and dread,
Inasmuch as You have made everything a glorifer —
the undiscerning entity and the discerning.
Each glorifes in a diferent fashion,
and that one is unaware of the state of this one.
هاگ تشاچ رد ناهگان ىزور هك ات
هآ و ىراز اب درك ىم اعد نيا
ديود ىواگ شا هناخ رد ناهگان
ديلك و دنب رد تسكشب دز خاش
تسجب هناخ نآ ردنا خاتسگ واگ
تسب شاهمياوق و تسج رد درم
نامز نآ ديربب واگ ىولگ سپ
ناما ىب لمات ىب فقوت ىب
باصق ىوس دش ديربب شرس نوچ
باتش مد رد دنك رب شباها ات
نتساوخ ددم و هدننك مظن نتفگ رذع
نينج نوچمه نورد رگاضاقت ىا
نيا مامتا ىنك ىم اضاقت نوچ
هد قيفوت امن هر نادرگ لهس
هنم ام رب لهب ار اضاقت اي
ىنك ىم اضاقت رز سلفم ز نوچ
ىنغ هاش ىا رس رد ششخبب رز
رحس و ماش هيفاق و مظن وت ىب
رظن رد ديآ هك دراد ىك هرهز
ميلع ىا ىفاوق و سينجت و مظن
ميب و سرت زا دناوت رما ى هدنب
ار زيچ ره ىا هدرك حبسم نوچ
ار زييمت اب و زييمت ىب تاذ
رگد ىعون رب حيبست ىكي ره
ربخ ىب نيا نآ لاح زا و ديوگ
Man disbelieves in the glorifcation uttered by inanimate things,
but those inanimate things are masters in worship.
دامج حيبست ز ركنم ىمدآ
داتسوا تدابع ردنا دامج نآ و
No, the two-and-seventy sects,
every one, are unaware of each other and in a doubt.
Since two speakers have no knowledge of each other’s state,
how will be wall and door?
Since I am heedless of the glorifcation uttered by one who speaks, how
should my heart know the glorifcation performed by that which is mute?
Te Sunni is unaware of the Jabri’s glorifcation;
the Jabri is unafected by the Sunni’s glorifcation.
Te Sunni has a particular glorifcation;
the Jabri has the opposite thereof in refuge.
Tis one says, “He is astray and lost,”
unaware of his state and of the command, “Arise!”
And that one says, “What awareness has this one?”
God, by fore-ordainment, has cast them into strife.
He makes manifest the real nature of each;
He displays the congener by the uncongenial.
Everyone knows mercy from vengeance,
whether he be wise or ignorant or vile,
But a mercy that has become hidden in vengeance,
or a vengeance that has sunk into the heart of mercy,
No one knows except the divine man
in whose heart is a spiritual touchstone.
Te rest hold an opinion of these two:
they fy to their nest with a single wing.
Explaining that Knowledge has two wings, and Opinion one: “Opinion is defective
and curtailed in fight”; and a comparison illustrating opinion and certainty in knowledge.
Knowledge has two wings, Opinion one wing:
Opinion is defective and curtailed in fight.
Te one-winged bird soon falls headlong;
then again it fies up some two paces or more.
ىكي ره تلم ود و داتفه هكلب
ىكش ردنا و رگدكي زا ربخ ىب
رگدمه لاح ز ار قطان ود نوچ
رد و راويد دوب نوچ هگآ تسين
ملفاغ قطان حيبست زا نم نوچ
ملد تماص ى هحبس دنادب نوچ
ربخ ىب ىربج حيبست زا ىنس
رثا ىب ىنس حيبست زا ىربج
صاخ حيبست ىكي ار ىنس تسه
صانم رد نآ دض ار ىربج تسه
مگ و تسلاض نآ هك ديوگ ىمه نيا
مق رما زو وا لاح زا ربخ ىب
ربخ هچ ار نيا هك ديوگ ىمه نآ و
ردق زا نادزي دنكفا ناشگنج
دنك ىم اديوه كي ره رهوگ
دنك ىم اديپ سنجان زا سنج
ىسك ره دناد فطل زا ار رهق
ىسخ اي نادان هاوخ اناد هاوخ
هدش ناهنپ رد رهق ىفطل كيل
هدمآ فطل لد رد ىرهق هك اي
ىينابر رگم دناد ىسك مك
ىيناج كحم لد رد دوب شك
دنرب ىم ىنامگ ود نيز نايقاب
دنرپ ىم رپ كي هب دوخ ى هنل ىوس
زاورپ هب نظ دمآ صقان ،تسا رپ كي ار نامگ و تسا رپ ود ار ملع هك نآ نايب
ملع رد نيقي و نظ لاثم و ،تسا رتبا
تسا رپ كي ار نامگ رپ ود ار ملع
تسا رتبا زاورپ هب نظ دمآ صقان
نوگن رس دتفا دوز رپ كي غرم
نوزف اي ىماگ ود درپ رب زاب
Te bird, Opinion, falling and rising,
goes on with one wing in hope of the nest.
نامگ غرم دور ىم نازيخ و تفا
نايشآ ديما رب رپ ىكي اب
When he has been delivered from Opinion, Knowledge shows its face to him:
that one-winged bird becomes two-winged and spreads his wings.
Afer that, he walks erect and straight,
not falling fat on his face or ailing.
He fies alof with two wings, like Gabriel,
without opinion and without peradventure and without disputation.
If the entire world should say to him,
“You are on the Way of God and the right religion,”
He will not be made hotter by their words:
his lonely soul will not mate with them;
And if they all should say to him, “You are astray:
you think a mountain, and you are a blade of straw,”
He will not fall into opinion because of their taunts;
he will not be grieved by their departure.
No, if seas and mountains should come to speech
and should say to him, “You are wedded to perdition,”
Not the least jot will he fall into phantasy or sickness
on account of the taunts of the scofers.
Parable of a man’s being made ill by vain conceit of the veneration in which he is held
by the people and of the supplication addressed to him by those seeking his favour;
and the story of the Teacher.
Te boys in a certain school sufered
at the hands of their master from weariness and toil.
Tey consulted about stopping work,
so that the teacher should be reduced to the necessity,
“Since no illness befalls him,
which would cause him to take absence for several days,
So that we might escape from imprisonment and confnement and work.
He is fxed, like a solid rock.”
One, the cleverest, planned that he should say,
“Master, how are you pale?
دومن ور شملع تسراو نظ ز نوچ
دوشگ رپ رپ كي غرم نآ رپ ود دش
ميقتسم ايوس ىشمي نآ زا دعب
ميقس وا ابكم ههجو ىلع ىن
ليئربج نوچ درپ ىم رب رپ ود اب
ليق و لاق ىب رگم ىب و نامگ ىب
ىوت شدنيوگب ملاع ى همه رگ
ىوتسم نيد و نادزي هر رب
ناشتفگ زا رت مرگ ددرگن وا
ناشتفج ددرگن وا قاط ناج
ىهرمگ ار وا دنيوگ همه رو
ىهك گرب وت و ىرادنپ هوك
ناشنعط زا نامگ رد دتفين وا
ناشنعظ زا دنمدرد ددرگن وا
تفگ هب ديآ هوك و ايرد رگ هكلب
تفج وت ىتشگ ىهرمگ اب شديوگ
لايخ رد دتفين هرذ كي چيه
لاح روجنر نانعاط نعط هب اي
ملعم تياكح و ىو هب نايرتشم تبغر و قلخ ميظعت مهو هب ىمدآ ندش روجنر لاثم
داتسوا زا ىبتكم ناكدوك
داهتجا و للم زا دنديد جنر
راك قيوعت رد دندرك تروشم
رارطضا رد دتف رد ملعم ات
ىيروجنر ار و ديآ ىمن نوچ
ىيرود وا زور دنچ دريگب هك
راك ز و ىگنت و سبح زا ميهر ات
رارقرب اراخ گنس نوچ وا تسه
درك ريبدت نيا رتكريز ىكي نآ
درز وت ىنوچ اتسوا ديوگب هك
May it be well! Your colour is changed:
this is the efect either of air or of a fever.”
تسين ىاج رب وت گنر دشاب ريخ
تسا ىبت زا اي اوه زا اي رثا نيا
“At this he will begin to fancy a little:
do you too, brother, help in like manner.
When you come in through the door of the school, say,
‘Master, is your state good?’
Tat fancy of his will increase a little,
for by a fancy a sensible man is driven mad.
Afer us let the third and the fourth and the ffh
show sympathy and sorrow likewise,
So that, when with one consent thirty boys successively tell this story,
it may fnd lodging.”
Each said to him, “Bravo, O sagacious one!
May your fortune rest on the favour!”
Tey agreed, in frm covenant,
that no fellow should alter the words;
And aferwards he administered an oath to them all,
lest any tell-tale should reveal the plot.
Te counsel of that boy prevailed over all;
his intellect was going in front of the fock.
Tere is the same diference in human intellect
as amongst loved ones in forms.
From this point of view, Ahmad said in talk,
“Te excellence of men is hidden in the tongue.”
People’s intellects difer in their original nature, according to the Mu‘tazilites
they are equal and the diference in intellects arises fom the acquisition of knowledge.
You must hear in accordance with the Sunnis
the diference in intellects was original,
In contradiction to the doctrine of the Mu‘tazilites,
who hold that intellects were originally equal,
نيا زا دتفا لايخ ردنا ىكدنا
نينچ نيا نك ددم مه ردارب وت
وگب بتكم رد زا ىيآ رد نوچ
وت لاوحا اتسوا دشاب ريخ
دوش نوزفا ىكدنا شلايخ نآ
دوش نونجم ىلقاع ىلايخ زك
نينچ مجنپ و مراچ نآ و موس نآ
نينح و دنيامن مغ ام ىپ رد
ربخ نيا رتاوت كدوك ىس وچ ات
رقتسم دباي دنيوگ قفتم
ىكذ ىا شاباش هك شتفگ ىكي ره
ىكتم تيانع رب تتخب داب
قيثو دهع رد دنتشگ قفتم
قيفر كي ار نخس دنادرگن هك
ار هلمج وا داد دنگوس نآ زا دعب
ارجام ديوگن ىزامغ هك ات
همه زا ديبرچب كدوك نآ ىار
همر زا تفر ىم شيپ رد وا لقع
رشب لقع رد تسه توافت نآ
روص ردنا نادهاش نايم هك
لاقم رد دمحا دومرف لبق نيز
لاجر نسح دوب ناهنپ نابز رد
تسا ملع ليصحت زا لوقع توافت و تسا ىواستم هلزتعم دزن و ترطف لصا رد تسا توافتم قلخ لوقع
دوب لصا رد اهلقع فلتخا
دونش دياب ناينس قافو رب
لازتعا لها لوق فلخ رب
لادتعا دنراد لصا زا لوقع هك
Experience and teaching makes them more or less,
so that it makes one person more knowing than another.
دنك مك و شيب ميلعت و هبرجت
دنك ملعا ىكي زا ار ىكي ات
Tis is false, because the counsel of a boy
who has not experience in any course of action—
From that small child sprang up a thought
the old man with a hundred experiences did not sense at all.
Truly, the superiority that is from nature
is even better than the superiority that is endeavour and refection.
Tell, is the gif of God better,
or that a lame person should walk smoothly?
How the boys made the teacher imagine.
Day broke, and those boys, on this thought,
came from their homes to the shop.
Tey all stood outside,
waiting for that resolute fellow to go in frst,
Because he was the source of this plan:
the head is always an Imam to the foot.
O imitator, do not you seek precedence
over one who is a source of the heavenly light.
He came in and said to the master “Salaam!
I hope you are well. Your face is yellow in colour.”
Te master said, “I have no ailment.
Go and sit down and don’t talk nonsense, hey!”
He denied, but the dust of evil imagination
suddenly struck a little upon his heart.
Another came in and said the like:
by this that imagination was a little increased.
In like manner, until his imagination gained strength
and he was lef marvelling exceedingly as to his state health.
ىكدوك ىار هكنا ز نيا تسا لطاب
ىكلسم رد هبرجت درادن هك
درخ لفط نآ ز ىا هشيدنا ديمدرب
دربن ىيوب هبرجت دص اب ريپ
تسا ترطف زا نآ هك هب نآ نوزف دوخ
تسا تركف و دهج هك ىنوزفا ز ات
دوب رتهب ادخ ى هداد وگب وت
دور هناراوهار ىگنل هك اي
ار داتسا ناكدوك ندنگفا مهو رد
ناكدوك نآ دندمآ و تشگ زور
ناكد ات هناخ ز تركف نيمه رب
رظتنم نوريب دنداتسا هلمج
رصم راي نآ لوا ديآ رد ات
ار ىار نيا تس هدب وا عبنم هكنا ز
ار ىاپ هشيمه ديآ ماما رس
نآ رب ىشيپ وجم وت دلقم ىا
نامسآ رون ز عبنم دوب واك
ملس ار اتسا تفگ دمآ رد وا
مافدرز تيور گنر دشاب ريخ
ارم رم ىجنر تسين اتسا تفگ
له هواي وگم نيشنب ورب وت
دب مهو رابغ اما درك ىفن
دز هاگان شلد ردنا ىكدنا
نينچ نيا تفگ ىرگيد دمآ ردنا
نيدب دش نوزفا مهو نآ ىكدنا
تفرگ توق وا مهو ات نينچمه
تفگش رد سب دوخ لاح ردنا دنام
ناقلخ ميظعت زا مهو هب مه نوعرف ندش راميب
How Pharaoh was made ill by vain imagination arising fom the people’s reverence.
Te people are prostrating themselves—women, children, and men—
smote the heart of Pharaoh and made him ill.
Every one’s calling him lord and king
made him so tattered from a vain imagination,
Tat he dared to pretend to divinity:
he became a dragon and would never be sated.
Imagination and opinion are the bane of the particular reason,
because its dwelling-place is in the darkness.
If there be a path half an ell wide on the ground,
a man will walk safely without imagining;
If you walk on the top of a high wall,
you will stagger even if its width be two ells;
No, through imagination and from trembling of heart, you will be falling.
Consider well and understand the fear that is due to imagination.
How the teacher was made ill by imagination.
Te master became unnerved by imagination and dread;
he sprang up and began to drag his cloak along,
Angry with his wife and saying, “Her love is weak:
I am in this state, and she did not ask and inquire.
She did not even inform me about my colour:
she intends to be freed from my disgrace.
She has become intoxicated with her beauty and the display
and is unaware that I have fallen from the roof, like a bowl.”
He came and fercely opened the door—
the boys at the master’s heels.
His wife said, “Are you well? How have you come soon?
May no evil happen to your goodly person!”
He said, “Are you blind? Look at my colour and appearance:
strangers are lamenting my afiction,
درم و لفط زا و نز زا قلخ ى هدجس
درك روجنر ار نوعرف لد دز
كلم و دنوادخ كي ره نتفگ
كتهنم ىمهو ز شدرك نانچ نآ
ريلد دش ىهلا ىوعدب هك
ريس چيه دش ىمن و تشگ اهدژا
نظ و تسا مهو شتفآ ىوزج لقع
نطو ار وا دش تاملظ رد هكنا ز
دوب ىهار زگ مين رگ نيمز رب
دور ىم نميا مهو ىب ىمدآ
ىور رگ ىلاع راويد رس رب
ىوش ىم جك دوب شضرع زگ ود رگ
مهو هب لد ى هزرل ز ىتفا ىم هكلب
مهفب رگنب وكن ار ىمهو سرت
مهو هب داتسا ندش روجنر
ميب ز و مهو زا تسس اتسا تشگ
ميلگ وا ديناشك ىم و ديهج رب
تسس تسوا رهم هك نز اب نيگمشخ
تسجن و ديسرپن ملاح نيدب نم
نم گنر زا دركن هگآ ارم دوخ
نم گنن زا دهر ات دراد دصق
تشگ تسم دوخ ى هولج و نسح هب وا
تشط وچ مداتفا ماب زك ربخ ىب
داشگاو ىدنت هب ار رد و دمآ
داتسوا نآ ىپ ردنا ناكدوك
ىدمآ دوز نوچ تسا ريخ نز تفگ
ىدب ار تكين تاذ ادابم هك
نيبب نم لاح و گنر ىروك تفگ
نينح ردنا ناگناگيب ممغ زا
You, at home, from hatred and hypocrisy
do not see the state of anguish I am in.”
قافن و ضغب زا هناخ نورد وت
قارتحا رد نم لاح ىنيبن ىم
His wife said, “O sir, there is nothing wrong with you:
it is your vain unreal imagination and opinion.”
He said to her, “O strumpet, are you still obstinately disputing?
Don’t you see this change and tremor?
If you have become blind and deaf, what fault of mine is it?
I am in this pain and grief and woe.”
She said, “O sir, I will bring the mirror,
in order that you may know that I am innocent.”
“Go,” said he; “may neither you nor your mirror be saved!
You are always in hatred and malice and sin.
Make my bed at once, that I may lie down,
for my head is sore.”
Te wife lingered; the man shouted at her, saying,
“O hateful one, quicker! Tis is worthy of you.”
How the master went to bed and moaned, imagining himself to be ill.
Te old woman brought the bed-clothes and spread them. She said,
“Tere is no possibility, and my heart is flled with burning.
If I speak, he will hold me suspect;
and if I say nothing, this afair will become serious.”
A man who has not sufered any pain
is made ill by a bad omen.
It is obligatory to accept the saying of the Prophet,
“If you pretend to be sick beside me, you will become sick.”
“If I tell him, he will cast up a vain fancy; my wife has a design,
for she is making arrangements to be alone.
She is getting me out of the house,
she is plotting and cajoling for the purpose of some wickedness.’”
She prepared his bed, and the master fell down:
sighs and moans were arising from him.
تتسين ىبيع هجاوخ ىا نز تفگ
تتس ىنعم ىب شل نظ و مهو
جاجل رد ىزونه وت رغ ىا شتفگ
جاجترا و ريغت نيا ىنيبن ىم
مرج هچ ار ام ىدش رك و روك وت رگ
مرگ و هودنا رد و ميجنر نيا رد ام
هنيآ مرايب هجاوخ ىا تفگ
هنگ نم مرادن هك ىنادب ات
ت هنيآ هن ىهر وت هن ور تفگ
تنع و ىنيك و ضغب رد امياد
نارتسگ ور ارم باوخ ى هماج
نارگ دش نم رس هك مبسخب ات
دز گناب شدرم درك فقوت نز
دزس ىم نيا ارت رتوز ودع ىاك
ىروجنر مهو زا وا نديلان و داتسا نداتفا باوخ ى هماج رد
زوجع نآ درتسگ و دروآ باوخ هماج
زوس ز رپ نطاب و ىن ناكما تفگ
ارم دراد مهتم ميوگب رگ
ارجام نيا دوش دج ميوگن رو
ىمه دنادرگ روجنر دب لاف
ىمغ شتسدوبن هك ار ىمدآ
ضرفي هلوبق ربمغيپ لوق
اوضرمت انيدل متضرامت نا
دنز رب ىلايخ وا ميوگب رگ
دنك ىم تولخ هك نز دراد لعف
دنك ىم نوريب هناخ زا ارم رم
دنك ىم نوسفا و لعف ىقسف رهب
داتفوا داتسا و درك شباوخ هماج
دازب ىم ىو زا هلان و هآ هآ
Te boys sat there, reciting their lesson
with a hundred sorrows in secret,
ناهن و دنتسشن اج نآ ناكدوك
ناهدنا دص اب دندناوخ ىم سرد
Tinking, “We have done all this and we are prisoners:
it was a bad building, and we are bad builders.”
How for the second time the boys made the master imagine,
saying that their recitation of the Qur’an would increase his headache.
Te clever boy said, “O good fellows,
recite the lesson and make your voices loud.”
When they were reciting, he said,
“Boys, the noise we are making will do the master harm.
Te master’s headache will be increased by the noise:
is it worthwhile that he should sufer pain for the sake of pence?”
Te master said, “He is speaking the truth: depart.
My headache is worse: go out!”
How the boys escaped fom school by this trick.
Tey bowed and said, “O honoured sir,
may illness and danger be far from you!”
Ten they bounded of to their homes,
like birds in desire of grain.
Teir mothers became angry with them and said,
“A school-day and you at play!”
Tey ofered excuses, saying, “Stop, mother!
Tis sin does not proceed from us and is not caused by our fault.
By the destiny of Heaven
our master has become ill and sick and aficted.”
Te mothers said, “It is a trick and a lie:
you bring forward a hundred lies because of your greed for buttermilk.
In the morning we will come to the master,
that we may see the bottom of this trick of yours.”
“Go in God’s name,” said the boys;
“inform yourselves as to our lying or telling the truth.”
ميينادنز ام و ميدرك همه نياك
مييناب دب ام دوب ىيانب دب
ديازفا رس درد ام ندناوخ نآرق زا ار وا هك ار داتسا ناكدوك ندنگفا مهو رد راب مود
دنسپ موق ىا هك كريز نآ تفگ
دنلب اوآ دينك و ديناوخ سرد
ناكدوك ىا تفگ دندناوخ ىمه نوچ
نايز دراد ار داتسا ام گناب
گناب ز ار اتسا ديازفا رس درد
گناد رهب دباي درد واك نيا دزرا
ديور ديوگ ىم تسار اتسا تفگ
ديوش نوريب مدش نوزفا رس درد
ركم نيدب بتكم زا ناكدوك نتفاي صلخ
ميرك ىا دنتفگب و دندرك هدجس
ميب و ىروجنر وت زا اداب رود
اه هناخ ىوس دنتسج نورب سپ
اه هناد ىاوه رد ناغرم وچمه
تفگ و دنتشگ نيگمشخ ناشناردام
تفج وهل اب امش و باتك زور
تسيب وت ردام ىاك دندروآ رذع
تسين ريصقت زا و ام زا هانگ نيا
ام داتسا نامسآ ىاضق زا
لتبم و ميقس و روجنر تشگ
غورد و تسا ركم دنتفگ ناردام
غود عمط رهب ديرآ غورد دص
اتسوا شيپ مييآ حابص ام
امش ركم نيا لصا مينيبب ات
لا مسب دنتفگ ناكدوك
ديوش فقاو ام قدص و غورد رب
داتسوا تدايع هب ناكدوك ناردام نتفر
How the mothers of the boys went to visit the sick master.
At morning those mothers came;
the master in bed like one who is gravely ill,
Perspiring on account of the great number of coverlets,
his head bandaged and his face enveloped in the quilt.
He was moaning sofly:
they too all began to cry “La hawl.”
Tey said, “Master, we hope all will be well.
Tis headache— by your soul, we were not aware of it.”
He replied, “I also was not aware of it;
the whoresons made me aware, mark you.
I did not notice, through being busy with discourse,
within there was such a severe malady.”
When a man is busy in earnest,
he is blind to the sight of his pain.
It has become an of-told tale concerning the women of Joseph’s Egypt
that consciousness departed from them on account of their pre-occupation.
Tey cut their fore-arms to pieces: the spirit is distraught,
so that it looks neither behind nor before.
Oh, many a brave man in battle
whose hand or foot is cut by blows,
And he bears that same hand into the combat,
thinking that it remains frm.
Indeed he will see that his hand has been injured
much blood has gone from him unawares.
Explaining that the body is as a garment to the spirit
and that this hand is the sleeve of the spirit’s hand, and that this foot is the shoe of the spirit’s foot.
Tat you may know that the body is like a garment.
Go, seek the wearer of the garment, and do not lick a garment.
ناردام نآ دندمآ نادادماب
نارگ راميب وچمه اتسا هتفخ
فاحل ىرايسب ز هدرك قرع مه
فاجس رد هديشك ور هتسبب رس
وا هتسهآ دنك ىم ىهآ هآ
وگ لوحل مه دنتشگ ناگلمج
رس درد نيا داتسوا دشاب ريخ
ربخ نيز هدوبن ار ام وت ناج
نيا زا مدوب ربخ ىب مه نم تفگ
نيه دندرك نارغ ردام مهگآ
ليق و لاق لغش هب لفاغ مدب نم
ليقث ىجنر نينچ نطاب رد دوب
ىمدآ دشاب لوغشم دج هب نوچ
ىمع دشاب دوخ جنر ديد ز وا
رمس دش فسوي رصم نانز زا
ربخ ناشيا ز دشب ىلوغشم ز هك
شيوخ ىاهدعاس هدرك هراپ هراپ
شيپ هن دنيب سپ هن هك هلاو حور
بارح ردنا عاجش درم اسب ىا
بارض شياپ اي تسد دربب هك
رادوريگ رد دروآ تسد نامه وا
رارقرب وا تسه هك نآ نامگ رب
ررض رد هتفر تسد دنيبب دوخ
ربخ ىب هتفر رايسب وا زا نوخ
تسا ىسابل نوچ ار حور نت هك نآ نايب رد
تسا حور ىاپ ى هزوم ىاپ نيا و تسا حور تسد نيتسآ تسد نيا و
سابل نوچ دمآ نت هك ىنادب ات
سيلم ار ىسابل سبل وجب ور
To the spirit the knowledge of the Unity is sweeter:
it has a hand and foot diferent from those which are visible.
تسا رتشوخ
لا ديحوت ار حور
تسا رگيد ىاپ و تسد رهاظ ريغ
You may behold in dream the hand and foot and their connection:
deem that a reality, deem it not to be in vain.
You are such that without the body you have a body:
do not, then, dread the going forth of the soul from the body.
Story of the dervish who had secluded himself in the mountains, with an account of the sweetness
of severance and seclusion and of entering upon this path, for, “I am the companion of them
that commemorate Me and the fiend of them that take Me as their fiend.
If you are with all, you art without all when you art without Me;
And if you are without all, you are with all when you are with Me.”
Tere was a dervish dwelling in a mountainous place:
solitude was his bedfellow and boon-companion.
Since the refreshing breeze was coming for him from the Creator,
he was weary of the breaths of man and woman.
Just as staying at home is easy to us,
so travelling is easy to another class of people.
In the same way as you art in love with dominion,
that worthy man is in love with the ironsmith’s handicraf.
Everyone has been made for some particular work,
and the desire for that has been put into his heart.
How should hand and foot be set in motion without desire?
How should sticks and straws go without any water or wind?
If you see your desire towards Heaven,
unfold the wings of empire, like the Huma;
But if you see your desire towards the earth,
keep lamenting, cease not at all from moaning.
Te wise, indeed, make lamentations at frst;
the foolish beat their heads at the last.
From the beginning of the afair discern the end,
so that you may not be repenting on the Day of Judgement.
فلتئا و ىنيب باوخ رد اپ و تسد
فازگ زا شنادم ناد تقيقح نآ
ندب ىراد ندب ىب هك ىيوت نآ
ندش نوريب ناج و مسج زا سرتم سپ
نيا رد ندش لخاد و تولخ و عاطقنا تولح نايب و دوب هدرك تولخ هوك رد هك شيورد نآ تياكح
يب سنأتسا نم سينأ و ينركذ نم سيلج انأ هك تبقنم
ىا همه اب ىنم اب وچ ىا همه ىب رو ىا همه ىب ىنم ىب وچ ىا همه اب رگ
ميقم ىراسهك هب ىشيورد دوب
ميدن و باوخ مه دوب ار وا تولخ
لومش ار وا ديسر ىم قلاخ ز نوچ
لولم نز و درم سافنا زا دوب
رضح ار ام دش لهس هك نانچمه
رفس ار رگيد موق مه دش لهس
ىرورس رب ىقشاع هك نانچ نآ
ىرگنهآ رب هجاوخ نآ تسا قشاع
دنتخاس ىراك رهب ار ىسك ره
دنتخادنا شلد رد ار نآ ليم
دوش ىك نابنج ليم ىب اپ و تسد
دور ىك ىداب و بآ ىب سخ و راخ
امس ىوس دوخ ليم ىنيبب رگ
امه نوچمه اشگ رب تلود رپ
نيمز ىوس دوخ ليم ىنيبب رو
نينح زا نيشنم چيه نك ىم هحون
دننك نيشيپ اه هحون دوخ نلقاع
دننز ىم رب رس هب رخآ نلهاج
نيبب ار رخآ راك ىادتبا ز
نيد موي ناميشپ وت ىشابن ات
وزارت ريعتسم اب نتفگ تبقاع قفو رب نخس و ار راك تبقاع رگرز نديد
How a goldsmith discerned the end of the afair and spoke in accordance with the end
to one who wished to borrow his scales.
A certain man came to a goldsmith, saying,
“Give me the scales, that I may weigh some gold.”
Te master said, “Go, I have no sieve.”
“Give me the scales,” he replied, “and don’t stop to jest like this.”
He said, “I have no broom in the shop.”
“Enough, enough!” cried the other; “leave these jokes.
Give the scales which I am asking for;
don’t make yourself out to be deaf, don’t jump in every direction.”
He said, “I heard what you said, I am not deaf;
you must not think that I am nonsensical.
I heard this, but you are a shaky old man:
your hand is trembling and your body is not erect;
And moreover that gold of yours consists of little tiny flings:
your hand trembles, so the fragments of gold will drop;
Ten you will say, ‘Sir, fetch a broom
that I may look in the dust for my gold.’
When you sweep, you will gather dust; you will say to me,
‘I want the sieve, O gallant man.’
I from the beginning discerned the end complete.
Go from here to some other place, and farewell!”
Te rest of the Story of the ascetic of the mountain who had made a vow that he would not pluck
any mountain fuit fom the trees or shake the trees or tell anyone to shake them, either plainly
or in veiled terms, and that he would only eat what the wind might cause to fall fom the trees.
On that mountain were trees and fruits;
there were many mountain-pears- numberless.
Te dervish said, “O Lord, I make a covenant with You.
I will not pluck any of these during the time.
I will not pluck from the raised-up trees
but the fruit that the wind has caused to fall.”
ىرگرز شيپ هب دمآ ىكي نآ
ىرز مجنس رب هك هد وزارت هك
تسين لابرغ ارم ور هجاوخ تفگ
تسيا هم رخست نيدب هد نازيم تفگ
ناكد رد مرادن ىبوراج تفگ
نامب ار كحاضم نيا سب سب تفگ
هدب مهاوخ ىم هك ىيوزارت نم
هجم وس ره نكم رك ار نتشيوخ
متسين رك نخس مدينشب تفگ
متسينعم ىب هك ىرادنپن ات
شعترم ىريپ كيل مدينش نيا
شعتنمان وت مسج نازرل تسد
درم و درخ ى هضارق مه وت رز نآ و
درخ رز دزيرب سپ دزرل تسد
رايب ىبوراج هجاوخ ىيوگب سپ
رابغ رد ار دوخ رز ميوجب ات
ىروآ عمج ار كاخ ىبورب نوچ
ىرج ىا مهاوخ ريبلغ مييوگ
مامت ار رخآ مديد لوا ز نم
ملسلا و اجنيا زا ور رگيد ىاج
و مناشفن تخرد و منكن زاب تخرد زا ىهوك ى هويم هك دوب هدرك رذن هك ىهوك دهاز نآ ى هصق ى هيقب
تخرد زا دشاب هدنكفا داب هك مروخ نآ ناشفيب هك تيانك و حيرص ميوگن ار ىسك
رامث و راجشا دوب هك نآ ردنا
رامش ىب اج نآ ىهوك دورم سب
نم وت اب بر اي شيورد نآ تفگ
نمز رد منيچن نيز مدرك دهع
شتخادنا داب هك هويم نآ زا زج
شعتنم تخرد زا منيچن نم
For a while he kept his vow faithfully:
till the tribulations of Destiny came on.
افو شدوب دوخ رذن رب ىتدم
اضق تاناحتما دمآ رد ات
On this account He has commanded, saying,
“Make the exception: attach ‘if God will’ to your promise.
Every instant I give to the heart a diferent desire,
every moment I lay upon the heart a diferent brand.
At every dawn I have a new employment:
nothing turns aside from that which I have willed.”
It has come down in the Traditions
that the heart is like a feather in a desert, the captive of a violent blast.
Te wind drives the feather recklessly in every direction,
now lef, now right, with a hundred diversities.
In another Tradition,
“Deem this heart to be as water boiling in a cauldron from fre.”
At every time the heart has a diferent resolution:
that is not from it, but from a certain place.
Why, then, will you trust in the heart’s resolution and make a covenant,
that in the end you should be shamed?
Tis too is from the efect of the ordinance and decree;
you see the pit and cannot take precaution.
It is no wonder, indeed,
for the fying bird not to see the snare fall into destruction;
Te wonder is that it should see both the snare and the net-pin
and fall willy-nilly.
Eye open and ear open and the snare in front,
it is fying towards a snare with its own wings.
A comparison the bonds and snares of Destiny, though outwardly invisible,
are manifest in their efects.
You may see a nobleman’s son in a tattered cloak,
bareheaded, fallen into afiction.
Consumed with passion for some ne’er-do-well,
sold his furniture and properties
His household gone, become ill-famed and despised;
he walks along like misfortune, to the joy of his foes.
دينك انثتسا دومرف ببس نيز
دينز رب ناميپ هب دهاوخ ادخ رگ
مهد ىليم رگد ار لد نامز ره
مهن ىغاد رگد لد رب سفن ره
ديدج نأش انل حابصا لك
ديحي ل يدارم نع ء يش لك
تسا ىرپ نوچمه لد هك دمآ ثيدح رد
تسا ىرصرص ريسا ىنابايب رد
فازگ دنار فرط ره ار رپ داب
فلتخا دص اب تسار هگ و پچ هگ
نانچ ناد لد نيا رگيد ثيدح رد
ناغزاق ردنا شتآ ز ناشوج بآك
دوب ىيار رگد ار لد نامز ره
دوب ىياج زا كيل ىو زا هن نآ
لد ىار رب ىوش نميا ارچ سپ
لجخ رخآ ىوش ات ىدنب دهع
ردق و تسا مكح ريثات زا مه نيا
رذح ىناوتن و ىنيب ىم هاچ
بجع نيا نارپ غرم زا دوخ تسين
بطع رد دتفا و ماد دنيبن هك
دتو مه دنيب ماد هك بجع نيا
دتف ىم دهاوخن رو دهاوخب رگ
شيپ ماد و زاب شوگ و زاب مشچ
شيوخ رپ اب درپ ىم ىماد ىوس
اديپ رثا هب ناهنپ تروص هب اضق ماد و دنب هيبشت
ىا هداز رتهم قلد ردنا ىنيب
ىا هداتفا لب رد هنهرب رس
هتخوس ىراكبان ىاوه رد
هتخورفب دوخ كلما و هشمقا
راوخ و مان دب هدش هتفر نام و ناخ
راورابدا دور ىم نمشد ماك
He sees an ascetic, he will say, “O venerable sir,
bestow on me a benediction for God’s sake,
ايك ىا ديوگب دنيب ىدهاز
ادخ رهب زا راد ىم ىتمه
For I have fallen into this ugly misfortune
and have let wealth and gold and happiness go from my hand
A benediction, so that maybe I shall be delivered from this
and maybe escape from this dark clay.
He is begging this prayer of high and low, crying,
“Release and release and release!”
His hand is free and his foot free and there is no chain,
no custodian over him, and no iron.
From what chain are you seeking release,
and from what imprisonment art you seeking to escape?
Te hidden chain of fore-ordainment and destiny,
which none but the elect spirit may behold
Tough it is not visible, it is in ambush;
it is worse that prison and chains of iron,
Because that the ironsmith may break,
and the excavator may even dig up the bricks of the prison;
O wonder, this heavy hidden chain
the ironsmiths are powerless to shatter.
Vision of that chain belongs to Ahmad:
on the throat bound with a cord of palm-fbres.
He saw a load of frewood on the back of Abu Lahab’s wife
and said the carrier of faggots.
Te cord and the frewood no eye beheld but his,
for to him every unseen thing becomes visible.
All the rest interpret it, for this arises from senselessness,
and they are sensible—
But from the efect of that his back has been bent double,
and he is moaning before you,
A prayer! A benediction! Tat I may be delivered
and that I may escape from this hidden chain.”
He who sees these signs clearly,
how should not he know the damned from the blest?
He knows, and by command of the Almighty he conceals,
for it would not be lawful to divulge the secret of God.
ما هداتفا تشز رابدا نيا ردناك
ما هداد فك زا تمعن و رز و لام
مهراو نيز نم هك وب ات ىتمه
مهج رب هك دوب هريت لگ نيز
صاخ و ماع زا وا دهاوخ ىم اعد نيا
صلخلا و صلخلا و صلخلاك
ىن دنب و زاب ىاپ و زاب تسد
ىنهآ ىن شرس رب لكوم ىن
صلخ ىيوج ىم دنب نيمادك زا
صانم ىيوج ىم سبح نيمادك زا و
ىفتخم ىاضق و ريدقت دنب
ىفص ناج زجب نآ دنيبن هك
تسا نمكم رد نآ تسين اديپ هچ رگ
تسا نهآ دنب و نادنز زا رتدب
دنكشب ار نآ رم رگنهآ هكنا ز
دنك رب نادنز تشخ مه رگ هرفح
نارگ ناهنپ دنب نيا بجع ىا
نارگنهآ نآ ريسكت زا زجاع
دسر ار دمحا دنب نآ نديد
لْ ب َ ح هتسب ىولگ رب
بهل وب لايع تشپ رب ديد
بطح ى هلامح تفگ مزيه گنت
ديدن ىمشچ وا زج ار مزيه و لبح
ديدپان ره وا رب ديآ ديدپ هك
دننك ىليوات هلمج شنايقاب
دنمشوه ناشيا و تسا ىشوه ىب ز نياك
وت ود شتشپ نآ ريثات زا كيل
وت شيپ وا هدش نلان و هتشگ
مهراو ات ىتمه ىياعد هك
مهج نوريب ناهن دنب نيا زا ات
ديدپ اهتملع نيا دنيب هك نآ
ديعس زا ار ىقش وا دنادن نوچ
للجلا وذ رما هب دشوپ و دناد
للح قح زار فشك دشابن هك
Tis discourse has no end. Tat dervish, through hunger,
became feeble and his body a prisoner.
ريقف نآ درادن ناياپ نخس نيا
ريسا نت و نوبز دش تعاجم زا
تلهم ىب نديسر قح لامشوگ و تخرد زا دورما ندنك هب هدرك رذن ريقف ندش رطضم
How the dervish who had made the vow was reduced to plucking the pears fom the tree,
and how God’s chastisement came without delay.
For fve days the wind did not cause a single pear to drop,
and on account of the fre of hunger his patience was feeing.
He espied several pears on a bough,
once more he acted with patience and restrained himself.
Te wind came and lowered the end of the bough
and caused his carnal nature to prevail for the eating of that.
Hunger and weakness and the strength of Destiny’s pull
made the ascetic unfaithful to his vow.
When he had plucked fruit from the pear-tree,
he became frail in his vow and promise.
At the same instant God’s chastisement arrived:
it opened his eye and pulled his ear.
How the Shaykh was suspected of being in company with thieves and had his hand cut of.
In that place there were twenty thieves and more,
dividing the things they had stolen.
Te perfect had been informed by an informer:
the prefect’s men quickly fell upon them.
He cut of on the spot the lef feet and right hands of them all,
and a great hubbub arose.
Te ascetic’s hand too was cut of by mistake;
he was about to make his foot also fall,
Just in time, a very elect cavalier came up and shouted at the ofcer,
“Look out, O dog!
Tis is such-and-such a Shaykh and Abdal of God:
why have you severed his hand?”
Te ofcer rent his garment and went speedily to the prefect
and gave him the information at once.
Te prefect came bare-footed, begging pardon.
“I did not know,” he said; “God will bear me witness.
تخيرن ىدورما داب نآ زور جنپ
تخيرگ ىم ىروبص شعوج شتآ ز
ديد دنچ ىدورم ىخاش رس رب
ديشكاو ار دوخ و درك ىربص زاب
درك ريز رس ار خاش دمآ داب
درك ريچ نآ ندروخ رب ار عبط
اضق بذج توق و فعض و عوج
افو ىب شرذن ز ار دهاز درك
تسكس هويم نبدورما زا هك نوچ
تسس شيوخ دهع و رذن ردنا تشگ
ديسر قح لامشوگ مد نآ رد مه
ديشك وا شوگ و داشگب وا مشچ
ار شتسد نديرب و نادزد اب ار خيش نآ ندرك مهتم
شيب و اج نآ دندب نادزد زا تسيب
شيوخ تاقورسم دندرك ىم شخب
دوب هدرك هگآ زامغ ار هنحش
دوز دنداتفا رب هنحش مدرم
تسار تسد و پچ ىاپ اج نادب مه
تساخب ىياغوغ و ديربب ار هلمج
طلغ دش هديرب مه دهاز تسد
طقس ندرك مه تساوخ ىم ار شاپ
نيزگ سب ىراوس دمآ نامز رد
نيبب گس ىاك ناوع رب دز رب گناب
ادخ لادبا و تسا خيش نلف نيا
ادج ىدرك ارچ وت ار وا تسد
تفر زيت هماج ديردب ناوع نآ
تفت شيهاگآ داد هنحش شيپ
هاوخ رذع هنهرب اپ دمآ هنحش
هاوگ نم رب ادخ متسنادن هك
Pray now absolve me from this foul deed,
O generous man and chief of the inhabitants of Paradise!”
تشز راك نيز ارم رم نك لحب نيه
تشهب لها رورس و ميرك ىا
He said, “I know the cause of this knife:
I recognise my sin.
I violated the sanctity of His oaths:
therefore His judgement took my right hand away.
I broke my covenant and knew it was evil,
so that that ill-omened audacity reached my hand.
May my hand and my foot and brain and skin be ofered in sacrifce,
O governor, to the decree of the Beloved!
It was my lot. I absolve you from this.
You did not know: you have no guilt.
And He that knew He is the One whose command is carried into execution:
where is the power of struggling with God?”
Oh, many the bird fying in search of grain
whose gullet was cut by its gullet!
Oh, many the bird that, through its belly and pangs of hunger,
was made captive in a cage on the edge of a terrace!
Oh, many the fsh that, because of its gullet’s greed,
was caught by a hook in water hard to reach!
Oh, many the chaste woman in a curtained bower
that was brought to open shame by the misfortune of lust and gluttony!
Oh, many the learned and honest judge
that was disgraced by greed and bribery!
No, in the case of Harut and Marut
that wine debarred them from ascending to Heaven
On this account Bayazid took precaution:
he observed in himself remissness in the ritual prayer.
Tat possessor of the marrow meditated concerning the cause, he
perceived that the cause was much water-drinking.
He said, “For a year I will not drink water.”
He acted accordingly, and God bestowed on him the power.
Tis was his least penance for the Religion’s sake:
he became a sultan and the Pole of the Gnostics.
Since the ascetic’s hand had been cut of by reason of his gullet,
he closed the door of complaint.
ار شين نيا ببس مناد ىم تفگ
ار شيوخ هانگ نم مسانش ىم
وا ناميا تمرح متسكش نم
وا ناتسداد درب منيمي سپ
تسا دب متسناد و دهع متسكش نم
تسد هب تارج ىموش نآ ديسر ات
تسوپ و زغم و ام ىاپ و ام تسد
تسود مكح ىادف ىلاو ىا داب
للح مدرك ارت نيا دوب نم مسق
لابو دوبن ارت ىتسنادن وت
تساور نامرف وا تسناد وا هكنا و
تساجك نديچيپ ناماس ادخ اب
وج هناد هديرپ ىغرم اسب ىا
وا قلح مه وا قلح هديرب هك
صغم ز و هدعم ز ىغرم اسب ىا
صفق سوبحم ماب رانك رب
تسد رود بآ رد ىهام اسب ىا
تسش ذوخأم ولگ صرح زا هتشگ
هدب هدرپ رد روتسم اسب ىا
هدش اوسر ولگ و جرف ىموش
وخ كين ربح ىضاق اسب ىا
ور درز وا ىتوشر و ولگ زا
بارش نآ تورام و توراه رد هكلب
باب دس دش ناشخرچ جورع زا
زارتحا درك نيا رهب زا ديزياب
زامن ردنا ىلهاك دوخ رد ديد
بابل وذ نآ درك هشيدنا ببس زا
بآ زا رايسب ندروخ تلع ديد
بآ دروخ مهاوخن ىلاس ات تفگ
بات داد شيادخ و درك نانچ نآ
نيد رهب دب وا دهج هنيمك نيا
نيفراعلا بطق و ناطلس وا تشگ
تسد قلح ىارب دش هديرب نوچ
تسبب ىوكش رد ار دهاز درم
His name amongst the people came to be Shaykh Aqta:
the calamities of his gullet made him well-known by this.
قلخ شيپ شمان تشگ عطقا خيش
قلح تافآ نيدب شفورعم درك
تسد ود هب وا نتفاب ليبنز و عطقا خيش تامارك
Te miraculous gifs of Shaykh Aqta,
and how he used to weave palm-leaf baskets with both hands
A visitor found him in his hut,
that he was weaving a basket with both hands.
He said to him, “O enemy of your own life,
you have come putting your head into my hut.
Why have you made such hot haste?”
He replied, “From excess of love and longing.”
Ten he (the Shaykh) smiled and said,
“Now come in, but keep this secret, O noble sir.
Till I die, do not tell this to any one,
neither to a comrade nor to a beloved nor to a worthless fellow.”
Aferwards other folk, through his window,
became acquainted with his weaving.
He said, “O Creator, You know the wisdom.
I conceal, You have revealed it.”
Te Divine inspiration came to him: “Tere were a number of people
who were beginning to disbelieve in you in this afiction,
Saying, maybe he was a hypocrite in the Way,
so that God made him infamous among humankind.’
I do not wish that that party should become infdels
and in thinking evil fall into perdition;
We divulged this miracle—,
that We give you a hand in your working-time—
To the end that these wretched evil-thinking men
may not be turned back from the Lord of Heaven
Formerly, indeed, without these miracles
I was giving you consolation from My Person;
Tis miracle I have given you for their sake,
and on that account have I bestowed on you this lamp.
You are past being afraid of bodily death
and dismemberment of the limbs.
Vain imagination concerning the dismemberment of head and foot
has gone from you: there has come to you, for a defense against imagi-
nation, a shield exceeding strong.”
تفايب رياز ىكي ار وا شيرع رد
تفاب ليبنز ىم تسد ود ره هب واك
شيوخ ناج ىودع ىا ار وا تفگ
شيپ هدرك رس ىدمآ مشيرع رد
قابس ردنا باتش ىدرك ارچ نيا
قايتشا و رهم طارفا زا تفگ
ايب نونكا تفگ و درك مسبت سپ
ايك ىا ار نيا راد ىفخم كيل
ىسك اب نيا وگم نم مريمن ات
ىسخ هن ىبيبح هن ىنيرق هن
شنزور زا رگد ىموق نآ زا دعب
شنديفاب رب دنتشگ علطم
راگدرك ىناد وت ار تمكح تفگ
راكشآ ىدرك وت ناهنپ منك نم
دندب ىدنچ كي هك شماهلا دمآ
دندش ىم ركنم وت رب مغ نيا رد هك
قيرط رد وا دوب سولاس رگم هك
قيرف ردنا درك شاوسر ادخ هك
دنوش رفاك همر ناك مهاوخن نم
دنور دب نامگ رد تللض رد
راكشآ ميدركب ار تمارك نيا
راك تقو ردنا تسد تميهد هك
نامگ دب ناگراچ ىب نآ هك ات
نامسآ بانج زا دندرگن در
شيپ ز اهتمارك نيا ىب ارت نم
شيوخ تاذ زا ىمداد ىلست دوخ
تمداد ناشيا رهب تمارك نيا
تمداهنب نآ رهب زا غارچ نيو
نت گرم زك ىا هتشذگب نآ زا وت
ندب ىازجا قيرفت و ىسرت
تفر وت زا اپ و رس قيرفت مهو
تفز كين تديسر رپسا مهو عفد
اپ و تسد عطق رب نوعرف نارحاس تارج ببس
Te reason why the magicians of Pharaoh had courage
to sufer the amputation of their hands and feet
Is it not that the accursed Pharaoh
threatened punishment on the earth,
Saying, “I will cut of your hands and feet on opposite sides,
then I will hang you up: I will not hold you exempt”?
He thought that they were in the same imagination
and terror and distraction and doubt,
So that they would be trembling and terrifed and afrighted
by the vain imaginings and threats of the carnal soul
He did not know that they had been delivered
and were seated at the window of the light of the heart;
Tey had recognised their shadows from their selves,
and were brisk and alert and happy and exulting;
If the mortar of the Sky
should pound them small a hundred times in this miry place,
Since they had seen the origin of this composition,
they were not afraid of the derivatives of imagination.
Tis world is a dream—do not rest in opinion;
if in dream a hand go, it is no harm.
If in dream a pruning-fork has cut of your head,
not only is your head in its place but your life is prolonged.
If in dream you see yourself in two halves,
you are sound in body when you rise, not sick.
Te sum: in dreams it is no harm for the body to be maimed
or to be torn into two hundred pieces.
Te Prophet said of this world, which is substantial in appearance,
that it is the sleeper’s dream.
You have accepted this conventionally;
the travellers have beheld this clairvoyantly, without the Prophet.
You are asleep in the daytime: do not say that this is not sleep.
Te shadow is derivative; the origin is nothing but the moonlight.
Know, O comrade that your sleep and waking
is as though a sleeper should dream that he has gone to sleep.
نيعل نوعرف هك هن ار نارحاس
نيمز رب تسايس ديدهت درك
فلخ زا ناتاپ و تسد مربب هك
فاعم ناتمرادن مزيوآ رد سپ
نامه رد ناشياك تشادنپ ىمه وا
نامگ و ساوسو و دنفيوخت و مهو
سرت و فيوخت و هزرل ناشدوب هك
سفن تاديدهت و اهمهوت زا
دنا هتسر ناشياك تسناد ىمن وا
دنا هتسشنب لد رون ى هچيرد رب
دنا هتسناد دوخ ز ار دوخ ى هياس
دنا هتسجرب و شگ و تسچ و كباچ
ناشراب دص رگا نودرگ نواه
ناشرازلگ نيا ردنا دبوك درخ
دنا هديد نوچ ار بيكرت نيا لصا
دنا هديسرت مك مهو عورف زا
تسيا هم نظ ردنا تسا باوخ ناهج نيا
تسين كاب ىتسد باوخ رد دور رگ
زاگ ديربب ترس ردنا باوخ هب رگ
زارد ترمع مه تساج رب ترس مه
مين ود ار دوخ رد باوخ ىنيبب رگ
ميقس ىن ىزيخب نوچ ىتسرد نت
ندب ناصقن باوخ ردنا لصاح
ندش هراپ دص ود ىن و كاب تسين
تسا مئاق تروص هب هك ار ناهج نيا
تسا مئان ملح هك ربمغيپ تفگ
لوبق ىدرك وت ديلقت هر زا
لوسر ىب اديپ هديد نيا ناكلاس
تسين باوخ نياك وگم ىباوخ رد زور
تسين باتهم زج لصا تسا عرف هياس
دضع ىا ناد نآ تيراديب و باوخ
دش باوخ رد واك هتفخ دنيبب هك
He thinks, “Now I am asleep,”
unaware that he is in the second sleep.
ما هتفخ مد نيا هك هدرب نامگ وا
مود باوخ رد تسواك نآ ز ربخ ىب
If the potter breaks a pot,
he himself will restore it when he wishes.
Te blind man at every step is afraid of the pit:
he walks on the road with a thousand fears;
Te seeing man has seen the width of the road,
so he knows the hole and the pit;
His legs and knees do not tremble at any time:
how should he look sour because of any afiction?
“Arise, O Pharaoh!
For we are not such as to stop at every cry and ghoul.
Rend our mantle! Tere is One who will sew;
and if not, truly the more naked we are, the better for us.
Without raiment we would fain clasp this Beauteous One to our bosoms,
O enemy good-for-nothing!
Tere is nothing sweeter than to be stripped of the body
and the temperament, O stupid uninspired Pharaoh!”
How the mule complained to the camel, saying,
“I am ofen falling on my face, while you fall but seldom.”
Said the mule to the camel,
“O good friend, in hill and dale and in the obscure track
You do not tumble on your head but go happily along,
while I am tumbling on my head, like one who has lost his way.
At every moment I am falling on my face,
whether in a dry place or a wet.
Declare to me what is the cause of this
that I may know how I must live.”
He said, “My eye is clearer than yours;
furthermore, it is also looking from on high:
When I come up to the top of a high hill,
I regard attentively the end of the pass;
Ten too God reveals to my eye
all the lowness and lofiness of the way,
دنكشب ار ىا هزوك رگ رگ هزوك
دنك مياق دوخ زاب دهاوخب نوچ
هاچ سرت دشاب ماگ ره ار روك
هار هب ديآ ىم سرت نارازه اب
ار هار ضرع ديد انيب درم
ار هاچ و كاغم وا دنادب سپ
ىمد ره دزرلن شيوناز و اپ
ىمغ ره زا وا دراد ىك شرت ور
ميتسين نآ ام هك انوعرف زيخ
ميتسيب ىلوغ و ىگناب ره هب هك
تسه هدنزود ردب ار ام ى هقرخ
تسا هب رت هنهرب ار ام دوخ هن رو
رانك ردنا ار بوخ نيا سابل ىب
راكبان ىودع ىا ميرآ رد شوخ
جازم ز و نت زا ديرجت زا رتشوخ
جيگ ماهلا ىب نوعرف ىا تسين
ردان هب لا ىتفا ىمن وت و متفا ىم ور رد رايسب نم هك رتش شيپ رتسا تياكش
قيفر شوخ ىاك رتش اب رتسا تفگ
قيقد هار رد و بيش و زارف رد
ىور ىم شوخ و رس رد ىياين وت
ىوغ نوچ رد رس هب ميآ ىمه نم
ىمد ره رد ور هب متفا ىمه نم
ىمن ردنا هاوخ و ىكشخ رد هاوخ
تسيچ هك نم اب وگ زاب ار ببس نيا
تسيزب دياب نوچ هك نم منادب ات
تسا رت نشور وت ز نم مشچ تفگ
تسا رظان ىدنلب زا مه نآ زا دعب
دنلب ىهوك رس رب ميآ رب نوچ
دنمشوه منيبب هبقع رخآ
هار ىيلاب و ىتسپ همه سپ
هلا مه ديامناو ار ما هديد
I take every step with sight
and am delivered from stumbling and falling,
مهن شنيب رس زا ار مدق ره
مهراو نداتفوا و راثع زا
You do not see two or three steps in front of you:
you see the bait, but you do not see the pain of the snare.
Are the blind and the seeing equal before you
in their abiding and their alighting and their journeying?”
When God gives a spirit to the embryo in the womb,
He implants in its temperament drawing particles together.
By means of food it draws the particles together
and weaves the warp and woof of its body:
Till forty years, God will have made it desirous
of drawing particles together in growth.
Te incomparable King taught the spirit to draw particles together:
how should He not know how to draw particles together?
Te assembler of these motes was the Sun:
He knows how to seize your particles without nutrition.
At the moment when you emerge from sleep,
He quickly recalls the departed consciousness and sensation.
To the end that you may know that those have not become absent from Him,
they come back when He commands them to return.
How by permission of God the particles of the ass of ‘Uzayr were assembled
afer putrefaction and recompounded before the eyes of ‘Uzay
“Hey, ‘Uzayr, look upon your ass
which has rotted and crumbled beside you
We will collect its parts in your presence—
its head and tail and ears and legs.”
Tere is no hand, and He is putting the parts together
and giving a unity to the pieces.
Consider the art of a Tailor
who sews old rags without a needle:
ماگ هس ود كي دوخ شيپ ىنيبن وت
ماد جنر ىنيبن و ىنيب هناد
ريصبلا و مكيدل ىمعلا يوتسي
ريسملا و لوزنلا و ماقملا يف
دهد ناج قح مكش رد ار نينج نوچ
دهن وا جازم رد ازجا بذج
دنك ىم ازجا بذج وا شروخ زا
دنت ىم ار دوخ مسج دوپ و رات
اهوزج بذج هب شلاس لهچ ات
امن رد دشاب هدرك شصيرح قح
درك ميلعت ار حور ازجا بذج
درف هاش ازجا بذج دنادن نوچ
دوب ديشروخ اه هرذ نيا عماج
دوبر دناد ار تازجا اذغ ىب
باوخ ز وت ىيآ رد هك ىنامز نآ
باتش دناوخ ار هتفر سح و شوه
دشن بياغ وا زا ناك ىنادب ات
دع هك ديامرفب نوچ ديآ زاب
ريزع مشچ شيپ ندش بكرم مه رد و
لا نذاب نديسوپ زا دعب ملسلا هيلع ريزع رخ ىازجا عامتجا
ترخ ردنا رگن رد اريزع نيه
ترب هديزير و تس هديسوپب هك
ار شازجا ميروآدرگ وت شيپ
ار شاپ و شوگ ود و مد و رس نآ
دهن ىم مه رب وزج و ىن تسد
دهد ىم ىعامتجا ار اه هراپ
ىنز هراپ تعنص رد رگنرد
ىنزوس ىب نهك دزود ىمه واك
No thread or needle at the time of sewing;
He sews in such wise that no seam is visible.
زرخ تقو ىن ىنزوس و نامسير
زرد تسين اديپ هك دزود نانچ نآ
“Open your eyes and behold the resurrection plainly,
that there may not remain in you doubt concerning the Day of Judgement,
And that you may behold My unitive power entire,
so that at the time of death you will not tremble with anxiety,
Even as at the time of sleep
you are secure from the passing of all the bodily senses:
At the time of sleep you do not tremble for your senses,
though they become scattered and ruined.”
How a certain Shaykh showed no grief at the death of his sons.
Formerly there was a Shaykh, a Director,
a heavenly Candle on the face of the earth,
One like a prophet amongst religious communities,
an opener of the door of the garden of Paradise
Te Prophet said that a Shaykh who has gone forward
is like a prophet amidst his people.
One morning his family said to him,
“Tell us, O man of good disposition; how are you hard-hearted?
We with backs double are mourning
for the death and loss of your sons:
Why are not you weeping and lamenting?
Or have you no pity in your heart?
Since you have no pity within,
what hope for us is there now from you?
We are in hope of you,
O guide that you will not leave us to perish.
When the throne is set up on the Day of Resurrection,
it is you that are our intercessor on that grievous day.
On such a merciless day and night
we are hopeful of your kindness.
Our hands will cling to your skirt at that moment
when security remains not to any sinner.”
نيبب اديپ ار رشح اشگب مشچ
نيد موي رد تا ههبش دنامن ات
مامت ار ما ىعماج ىنيبب ات
مامتها ز ندرم تقو ىزرلن ات
ىنميا نتفخ تقو هك نانچمه
ىنت ىاهسح هلمج تاوف زا
باوخ تقو ىزرلن دوخ ساوح رب
بارخ و ناشيرپ ددرگ ىم هچ رگ
شيوخ نادنزرف گرم رب ىخيش ندركان عزج
نيا زا شيپ ىيامنهر ىخيش دوب
نيمز ىور رب عمش ىنامسآ
ناتما نايم رد ربميپ نوچ
نانجلا راد ى هضور ىاشگ رد
شيپ هتفر خيش هك ربمغيپ تفگ
شيوخ موق نايم دشاب ىبن نوچ
وا تيب لها شتفگ ىحابص كي
وخ كين ىا وگب ىنوچ لد تخس
وت نادنزرف رجه و گرم ز ام
وت ود تشپ اب ميراد ىم هحون
ارچ ىراز ىمن ىيرگ ىمن وت
ارت لد ردنا تسين تمحر هك اي
نورد رد دشابن ىمحر ارت نوچ
نونك وت زا نامتسديموا هچ سپ
اوشيپ ىا مياوت ديموا هب ام
انف رد ار ام وت ىراذگنب هك
تخت رشح زور دنيارايب نوچ
تخس زور نآ ىيوت ام عيفش دوخ
راهنيز ىب بش و زور نانچ رد
راوديموا مياوت ماركا هب ام
نامز نآ تست نماد و ام تسد
ناما ار مرجم چيه دنامن هك
Te Prophet has said, “On the Day of Resurrection
how should I leave the sinners to shed tears?
زيختسر زور هك ربمغيپ تفگ
زير كشا ار نامرجم مراذگ ىك
I will intercede with my soul for the disobedient,
that I may deliver them from the heavy torment.
I will deliver by my eforts the disobedient and those who have committed
capital sins from punishment for breaking their covenant.
Te righteous of my community are, in truth,
free from my intercessions on the Day of Woe;
No, they have intercessions,
and their words go like an efective decree.
No burdened one shall bear another’s burden,
I am not burdened: God has exalted me.”
O youth, the Shaykh is he that is without a burden
and is like a bow in the hand in receiving God.
Who is a “Shaykh”? An old man that is, white-haired.
Do you apprehend the meaning of this “hair,” O hopeless one?
Te black hair is his self-existence:
till not a single hair of his self-existence remains.
When his self-existence has ceased, he is “old”,
whether he be black-haired or grizzled.
Tat “black hair” is the attribute of men;
that “hair” is not the hair of the beard or the hair of the head.
Jesus in the cradle raises a cry, saying,
“Without having become a youth, I am a Shaykh and a Pir.”
If he has been delivered from a part of the attributes of men,
he is not a Shaykh; he is grey, O son.
When there is not on him a single black hair which is our attribute,
he is a Shaykh and accepted of God;
If, when his hair is white, he is with himself, he is not a Pir and is not
the elect of God;
And if a single hair-tip of his attributes is surviving,
he is not of heaven: he belongs to the world.
ناج هب مشاب نايصاع عيفش نم
نارگ ى هجنكشا ز ناشمناهر ات
دهج هب ار ريابك لها و نايصاع
دهع ضقن باتع زا مناهر او
دنغراف دوخ متما ناحلاص
دنزگ زور نم ىاهتعافش زا
دوب اهتعافش ار ناشيا هكلب
دور ىم ذفان مكح نوچ ناشتفگ
تشادن رب ىريغ رزو رزاو چيه
تشارف رب ميادخ رزاو مين نم
ناوج ىا تسا خيش تسا رزو ىب هك نآ
نامك فك ردنا وچ قح لوبق رد
ديپس وم ىنعي ريپ دوب هك خيش
ديما ىب ىا نادب وم نيا ىنعم
وا ىتسه هيس ىوم نآ تسه
وم ىات دنامن شا ىتسه ز ات
تسوا ريپ دنامن شا ىتسه هك نوچ
تسوم ود دوخ اي وا دشاب وم هيس رگ
رشب فصو هيس ىوم نآ تسه
رس ىوم و شير ىوم وم نآ تسين
ريفن دراد رب دهم ردنا ىسيع
ريپ و ميخيش ام هتشگان ناوج هك
رشب فاصوا ضعب زا ديهر رگ
رسپ ىا دشاب لهك دوبن خيش
تسام فصو ناك هيس ىوم ىكي نوچ
تسادخ لوبقم و خيش ىو رب تسين
تسا دوخ اب را ديپس شيوم دوب نوچ
تسا دزيا صاخ هن و تسا ريپ هن وا
تسا ىقاب شفصو ز ىيوم رس رو
تسا ىقافآ وا تسا شرع زا هن وا
دوخ نادنزرف گرم رب نتسيرگان رهب خيش نتفگ رذع
How the Shaykh excused himself for not weeping on the death of his sons.
Te Shaykh said to her, “Do not think, O gracious one,
that I have not pity and afection and a compassionate heart.
I have pity for all the unbelievers,
though the souls of them all are ungrateful.
I have pity and forgiveness for dogs, saying,
‘Why do they sufer chastisement from the stones?
I utter a prayer for the dog that bites, crying,
‘O God, deliver him from this disposition!
Keep also these dogs in that thought,
so that they may not be stoned by the people.’”
He brought the saints on to the earth,
in order that He might make them a mercy to created beings.
He calls the people to the Portal of Grace;
he calls unto God, saying, “Give release in full!”
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!”
To the common belongs the particular mercy;
the universal mercy belongs to the hero.
His particular mercy has been united with the universal:
the mercy of the Sea is the guide on the ways.
O particular mercy, become joined to the universal:
deem the universal mercy the true guide, and go.
So long as he is a part, he does not know the way to the Sea:
he makes out every pool to be like unto the Sea.
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?
He becomes united with the Sea,
then he guides to the Sea, like a torrent or river.
And if he calls, it is in a conventional fashion;
it is not from vision and the revelation of any aid.
She said, “Ten, since you have pity on all,
and are like the shepherd around this fock,
قيفر ىا رادنپم ار وا تفگ خيش
قيفش لد و رهم و محر مرادن هك
تسا تمحر ار ام رافك ى همه رب
تسا تمعن رفاك هلمج ناج هچ رگ
تسا شياشخب و تمحر مناگس رب
تسا شلام ناشاهگنس زا ارچ هك
اعد ميوگ دزگ ىم هك ىگس نآ
ادخ ىا شناهراو وخ نيا زا هك
راد هشيدنا نآ رد مه ار ناگس نيا
راسگنس قيلخ زا دنشابن هك
نيمز رب ار ايلوا دروايب نآ ز
م ْ حَ ر ناشدنك ات
صاخ هاگرد ىوس دناوخ ار قلخ
صلخ نك رفاو هك دناوخ ار قح
دنپ رهب وس نيا زا ديامنب دهج
دنبم رد ايادخ ديوگ دشن نوچ
ار ماع رم دوب ىوزج تمحر
ار مامه دوب ىلك تمحر
لك هب هتشگ نيرق شوزج تمحر
لبس ىداه دوب ايرد تمحر
وش هتسويپ لك هب ىوزج تمحر
ور و نيب ىداه وت ار لك تمحر
رحب هار دنادن وا تسا وزج هك ات
رحب هابشا ز دنك ار ىريدغ ره
درب هر ىك مي هار دنادن نوچ
دروآ نوچ ار قلخ ايرد ىوس
وا هاگ نآ رحب هب ددرگ لصتم
وج و ليس نوچمه رحب ات درب هر
دوب ىديلقت هب توعد دنك رو
دوب ىدييات و ىحو و نايع زا هن
همه رب ىراد محر نوچ سپ تفگ
همر نيا درگ هب ىناپوچ وچمه
How mourn you not for your own sons,
when Death, the Bleeder, has pierced them with his lancet?
شيوخ دنزرف رب هحون ىرادن نوچ
شين هب دز ناشلجا داصف هك نوچ
Since the evidence of pity is tears in the eyes,
why are your eyes without moisture and tearless?”
He turned towards his wife and said to her,
“Old woman, verily the season of December is not like July.
Whether they all are dead or living,
when are they absent and hid from the eye of the heart?
Inasmuch as I see them distinct before me,
for what reason should I tear my face as you do?
Although they are outside of Time’s revolution,
they are with me and playing around me.
Weeping is caused by severance or by parting;
I am united with my dear ones and embracing them.
People see them in sleep;
I see them plainly in waking state.
I hide myself for a moment from this world;
I shake the leaves of sense perception from the tree.”
Sense-perception is captive to the intellect, O reader;
know also that the intellect is captive to the spirit.
Te spirit sets free the chained hand of the intellect
and brings its embarrassed afairs into harmony.
Te senses and thoughts are like weeds on the clear water—
covering the surface of the water.
Te hand of the intellect sweeps those weeds aside;
the water is revealed to the intellect.
Te weeds lay very thick on the stream, like bubbles;
when the weeds went aside, the water was revealed.
Unless God looses the hand of the intellect,
the weeds on our water are increased by sensual desire.
Every moment they cover the water:
that desire is laughing, and your intellect is weeping;
When piety has chained the hands of desire,
God looses the hands of the intellect.
So, when the intellect becomes your captain and master,
the dominant senses become subject to you.
تساه هديد كشا محر هاوگ نوچ
تسارچ هيرگ و من ىب وت ى هديد
زوجع ىا شتفگب و درك نز هب ور
زومت نوچمه ىد لصف دشابن دوخ
دنا ىح رگ ناشيا دندرم رگ هلمج
دنا ىك لد مشچ ز ناهنپ و بياغ
شيوخ شيپ نيعم ناشمنيب وچ نم
شير وت نوچمه منك ار ور ور هچ زا
نامز رود زا دننوريب هچ رگ
نانك ىزاب نم درگ و دنا نم اب
قارف زا اي دوب نارجه زا هيرگ
قانع و تسا لاصو منازيزع اب
ناشدننيب ىم باوخ ردنا قلخ
نايع منيب ىمه ىراديب هب نم
منك ناهنپ ىمد ار دوخ ناهج نيز
منك ناشفا تخرد زا ار سح گرب
نلف ىا دشاب لقع ريسا سح
نادب مه دشاب حور ريسا لقع
درك زاب ناج ار لقع ى هتسب تسد
درك زاس مه ار هتسب ىاهراك
افص بآ رب هشيدنا و اهسح
ار بآ ىور هتفرگب سخ وچمه
درب ىم وس كي هب سخ نآ لقع تسد
درخ شيپ دوش ىم اديپ بآ
بابح نوچ وج رب دوب هبنا سب سخ
بآ تشگ اديپ تفر وس كي وچ سخ
ادخ دياشگن لقع تسد هك نوچ
ام بآ رب اوه زا ديازف سخ
وا هديشوپ دنك مد ره ار بآ
وت لقع نايرگ و نادنخ اوه نآ
اوه تسد ود تسب ىوقت هك نوچ
ار لقع تسد ود ره دياشگ قح
دش وت موكحم هريچ ساوح سپ
دش وت مودخم و رلاس درخ نوچ
He, without being asleep, puts his senses to sleep,
so that the unseen things may emerge from the Soul.
دنك ردنا باوخ باوخ ىب ار سح
دنز رب رس ناج ز اهبيغ هك ات
Even in your waking state he dreams dreams
and the gates of Heaven will open to you.
Story of the blind old man’s reading the Qur’an in font and regaining his sight when he read
Once upon a time a dervish Shaykh
saw a Qur’an in the house of a blind old man.
He became his guest in Tamúz:
the two ascetics were together for several days.
He said, “Oh, I wonder what the Book is for,
as this righteous dervish is blind.”
In this refection, his perplexity increased:
“No one lives here except him.
He is alone, he has hung a Book.
I am not unmannerly or muddled
As to ask. Nay, hush! I will be patient,
in order that by patience I may gain my object.”
He showed patience and was in a quandary for some time,
it was disclosed, for patience is the key to joy.
How Luqman, when he saw David, on whom be peace, making rings, refained fom questioning him,
with the intention that this act of self-control should be the cause of relief.
Luqman went to David, the pure of heart,
and observed that he was making rings of iron,
Tat the exalted King
was casting all the steel rings into each other.
He had not seen the armourer’s handicraf,
he remained in astonishment and his curiosity increased—
“What can this be?
I will ask him what he is making with the interfolded rings.”
اهباوخ دنيبب ىراديب هب مه
اهباب دياشگ رب نودرگ ز مه
تئارق تقو ندش انيب و ور رد ار فحصم ريرض خيش ندناوخ ى هصق
ريقف خيش نآ مايا رد ديد
ريرض ىريپ ى هناخ رد ىفحصم
زومت تقو وا دش نامهم وا شيپ
زور دنچ هتشگ عمج دهاز ود ره
تسارچ فحصم بجع ىا اجنيا تفگ
تسار شيورد نيا تسانيبان هك نوچ
دوزف ششيوشت هشيدنا نيا ردنا
دوب و شاب اجنيا تسين ار وا زج هك
هتخيوآ ىفحصم اهنت تسوا
هتخيمآ اي خاتسگ مين نم
منك ىربص شمخ ىن مسرپب ات
منز رب ىدارم رب ىربص هب ات
جرح رد ىدنچ دوب و درك ربص
جرفلا حاتفم ربصلاك دش فشك
ربص هك تين نيا اب ندرك لاؤس زا تخاس ىم اه هقلح ملسلا هيلع دواد هك ديد نوچ نامقل ندرك ربص
دشاب جرف بجوم لاؤس زا
افص دواد ىوس نامقل تفر
اه هقلح نهآ ز درك ىم واك ديد
دنگف ىم رد رگد مه اب ار هلمج
دنلب هاش نآ دلوپ نهآ ز
دوب هديد مك وا دارز تعنص
دوزف شساوسو و دنام ىم بجع رد
وا زا مسرپاو دوب دياش هچ نياك
وت هب وت ى هقلح ز ىزاس ىم هچ هك
Again he said to himself, “Patience is better:
patience is the quickest guide to the object of one’s quest.”
تسا رتيلوا ربص تفگ دوخ اب زاب
تسا ربهر رتوز دوصقم ات ربص
When you ask no question, the sooner will it be disclosed to you:
the bird, patience, fies faster than all.
And if you ask, the more slowly will your object be gained:
what is easy will be made difcult by your impatience.
When Luqman kept silence;
straightway that was fnished by David’s crafsmanship.
Ten he fashioned a coat of mail
and put it on in the presence of the noble and patient Luqman.
“Tis,” he said, “is an excellent garment, O young man,
for warding of blows on the battle-feld and in war.”
Luqman said, “Patience too is of good efect,
for it is the protection and defence against pain everywhere.”
He has joined sabr with haqq;
O reader, recite attentively the end of Wa’l-‘asr.
God created hundreds of thousands of elixirs;
Man has not seen an elixir like patience.
Te remainder of the story of the blind man and his reading the Qur’an
Te guest showed patience,
and of a sudden the difcult case was unveiled to him all at once.
At midnight he heard the sound of the Qur’an;
he sprang up from sleep and beheld a marvel—
Tat the blind man was reading correctly from the Qur’an.
He became impatient and sought from him that matter.
“Oh, wonderful!” he cried. “You with sightless eyes,
how are you reading, seeing the lines?
You have touched that which you are reading:
you have laid your hand upon the words of that.
Your fnger, in motion,
makes it evident that you have your eye resting on the words.”
He replied, “O you who have been separated from the body’s ignorance,
do you feel this wonder at the work of God?
دوش تفشك رتدوز ىسرپن نوچ
دوب رت نارپ هلمج زا ربص غرم
دوش لصاح رتريد ىسرپب رو
دوش لكشم تا ىربص ىب زا لهس
نامز رد مه دزب نت نامقل هك نوچ
نآ دواد تعنص زا مامت دش
وا ديشوپ رد و ديزاس هرز سپ
وخ ربص ميرك نامقل شيپ
ىتف ىا تسا سابل وكين نيا تفگ
ار مخز عفد گنج و فاصم رد
تسا ىمد وكين مه ربص نامقل تفگ
تسا ىمغ اج ره عفاد و هانپ هك
نلف ىا درك نيرق قح اب ار ربص
ناوخب هگآ ار رصعلا و رخآ
ديرفآ قح ايميك نارازه دص
ديدن مدآ ربص وچمه ىيايميك
ناهگان و درك ربص نامهم درم
نامز رد لكشم لاح شتشگ فشك
دينش ار نآرق زاوآ بش مين
ديدب ار بياجع نآ باوخ زا تسج
تسرد ىدناوخ ىم روك فحصم ز هك
تسج لاح نآ وا زا و ربص ىب تشگ
روك مشچ اب بجع ىا ايآ تفگ
روطس ىنيب ىمه ىناوخ ىمه نوچ
ىا هداتفا نآ رب ىناوخ ىم هچ نآ
ىا هداهنب نآ فرح رب ار تسد
دنك ىم اديپ ريس رد تعبصا
دنتسم ىراد فرح رب رظن هك
ادج نت لهج ز هتشگ ىا تفگ
ادخ عنص زا ىراد ىم بجع نيا
وا ندناوخ فحصم و انيبان تياكح ى هيقب
I begged of God, crying, ‘O You whose help is sought,
I am covetous of reading the Book as of life.
ناعتسم ىاك متساوخ رد قح ز نم
ناج وچمه مصيرح نم تئارق رب
I do not know it by heart: at the time of reading it,
bestow on my two eyes an untroubled light.
Give me back my eyes at that moment,
so that I may take the Book and read it plain.’
From the Divine Presence came the cry:
‘O man of work, O you that have hope of Me in every grief,
You have the good thought and the fair hope
that at each moment bids you mount higher.
Whenever you intend to read the Qur’an
or want the lection from copies,
At that moment I will restore your eye,
in order that you may read, O venerable being.’
Even so He did,
and whenever I open the Book to read,
Tat all-knowing One who never becomes forgetful of His work,
that honoured Sovereign and Maker,
Tat incomparable King at once gives my sight back to me,
like a lamp that makes an end of the night.”
On this account the saint has no objection:
whatever He takes away, He sends compensation.
If He burns your vineyard, He will give you grapes;
in the midst of mourning He will give you festivity.
To the handless paralytic He gives a hand,
to the mine of grief He gives the heart of an intoxicated one.
“We will not submit” and objection have gone from us,
since there is coming a great recompense for what has been lost.
Inasmuch as heat comes to me without fre,
I am content if his fre kills me.
Inasmuch as He gives light without, any lamp—
if your lamp is gone, why are you lamenting?
هدب ىرون ارم ظفاح متسين
هرگ ىب ندناوخ تقو هديد ود رد
نامز نآ ار ما هديد ود هد زاب
نايع مناوخ و فحصم مريگب هك
راك درم ىاك ادن ترضح زا دمآ
راوديموا ام هب ىجنر ره هب ىا
ارت شوخ ىديما و تسا نظ نسح
آ رترب مد ره هب ديوگ ارت هك
تدشاب ندناوخ دصق هك نامز ره
تدياب تئارق اهفحصم ز اي
ارت مشچ مهداو مد نآ رد نم
ارهوج مظعم ىناوخ ورف ات
نم هك ىهاگ نآ ره و درك نانچمه
ندناوخ ردنا فحصم مياشگاو
راك ز لفاغ دشن هك ىريبخ نآ
راگدرك و هاشداپ ىمارگ نآ
درف هاش نآ مشنيب دشخب زاب
درون بش غارچ نوچمه نامز رد
ضارتعا ار ىلو دوبن ببس نيز
ضايتعا دتسرف دناتسب هچ ره
دهد تروگنا تغاب دزوسب رگ
دهد تروس ىمتام نايم رد
دهد ىتسد ار تسد ىب لش نآ
دهد ىتسم لد ار اهمغ ناك
تفرب ام زا ضارتعا و ملسن ل
تفز دوقفم زا ديآ ىم ضوع نوچ
دسر ىمرگ ارم شتآ ىب هك نوچ
دشك ار ام شتآ رگ ميضار
ىنشور وا دهد نوچ ىغارچ ىب
ىنك ىم ناغفا هچ دش تغارچ رگ
نادرگب ار مكح نيا هك دننكن هبل و اعد و ماكحا هب دنا ىضار هك ايلوا زا ىضعب تفص
Description of some saints who are content with the ordainments
and do not beseech to change this decree.
Now listen to a story of those travellers on the Way
who have no objection in the world.
Tose of the saints who make invocation are in sooth diferent: s
ometimes they sew and sometimes they tear.
I know another class of saints
whose mouths are closed to invocation.
Because of the content that is subservient to those noble ones,
it has become unlawful for them to seek to avert Destiny.
In Destiny they experience a peculiar delight:
it would be infdelity for them to crave release.
He has revealed to their hearts such a good opinion
that they do not put on the blue garb on account of any sorrow.
How Buhlul questioned a certain dervish.
Buhlul said to a certain dervish,
“How are you, O dervish? Inform me.”
He said, “How should that one be,
according to whose desire the work of the world goes on?—
According to whose desire the torrents and rivers fow,
and the stars move in such wise as he wills;
And Life and Death are his ofcers,
going to and fro according to his desire.
He sends condolence wherever he will;
he bestows felicitation wherever he will.
Te travellers on the Way according to his pleasure;
they that have lost the Way in his snare.
No tooth fashes with laughter in the world
without the approval and command of that imperial personage.”
He said, “O King, you have spoken truly: it is even so:
this is manifest in your radiance and aspect.
ناورهر نآ ى هصق نونكا ونشب
ناهج رد ىضارتعا دنرادن هك
دنرگيد دوخ اعد لها ايلوا ز
دنرد ىم ىهاگ و دنزود ىهگ هك
ايلوا ز مسانش ىم رگيد موق
اعد زا دشاب هتسب ناشناهد هك
مارك نآ مار تسه هك اضر زا
مارح دش ناشاضق عفد نتسج
صاخ دننيب ىمه ىقوذ اضق رد
صلخ ندرك بلط ديآ ناشرفك
دوشگ ناشيا لد رب ىنظ نسح
دوبك ى هماج ىمغ زا دنشوپن هك
ار شيورد نآ لولهب ندرك لاؤس
ار شيورد ىكي نآ لولهب تفگ
ارم نك فقاو شيورد ىا ىنوچ
نادواج هك ىسك دشاب نوچ تفگ
ناهج راك دور وا دارم رب
دنور وا دارم رب اهوج و ليس
دنوش نآ دهاوخ هك ناس نآ ز نارتخا
وا ناگنهرس ،گرم و ىگدنز
وك هب وك هناور وا دارم رب
تيزعت دتسرف دهاوخ اجك ره
تينهت دشخبب دهاوخ اجك ره
وا ماك رب مه هار ناكلاس
وا ماد رد مه هار زا ناگدنام
ناهج رد ددنخن ىنادند چيه
ناور نامرف نآ رما و اضر ىب
نينچمه ىتفگ تسار هش ىا تفگ
نيا تساديپ وت ىاميس و رف رد
You are this and a hundred times as much, O veracious one; but ex-
pound this and explain it very well,
كيل و قداص ىا ىنيدنچ دص و نيا
كين كين نك نايب ار نيا نك حرش
In such fashion that the virtuous and the man given to vanity
may assent when it comes to their ears
Expound it in your discourse in such a way
that the understanding of the common may proft thereby.”
Te perfect speaker is like one who distributes trays of delicacies,
and whose table is every sort of food,
So that no guest remains without provisions,
each one gets his nourishment separately:
Like the Qur’an which is sevenfold in meaning,
and in this there is food for the elect and for the vulgar.
He said, “Tis at least is evident to the vulgar,
that the world is subject to the command of God.
No leaf drops from a tree
without the predestination and ordainment of that Ruler of Fortune.
No morsel goes from the mouth towards the stomach
till God says to that morsel, ‘Enter!’
Te inclination and desire which is Man’s nose-rein—
its movement is subject to the command of that Self-sufcient One.
In the earth and heavens
not an atom moves a wing, not a straw turns,
Save by His eternal and efectual command.
To expound is impossible, and presumption is not good.
Who may number all the leaves of the trees?
How may the Infnite become amenable to speech?
Hear this much,:
since all action only comes to pass by the command of the Maker,
When the predestination of God becomes the pleasure of His servant,
he becomes a willing slave to His decree,
Without tasking himself, and not on account of the reward and recompense;
nay, his nature has become so goodly.
He does not desire his life for himself
or to the end that he may enjoy the life that is found sweet.
Wherever the Eternal Command takes its course,
living and dying are one to him.
لوضف درم و لضاف هك نانچ نآ
لوبق درآ دسر وا شوگ هب نوچ
ملك ردنا نك حرش شنانچ نآ
ماع لقع دبايب هرهب نآ زا هك
دوب ىشاب ناوخ وچ لماك قطان
دوب ىشآ ى هنوگ ره رپ شناوخ
اون ىب نامهم چيه دنامن هك
ادج دوخ ىاذغ دباي ىسك ره
تسوت تفه ىنعم هب هك نآرق وچمه
تسوا رد معطم ار ماع و ار صاخ
ماع شيپ دش نيقي ىراب نيا تفگ
مار تسا نادزي رما رد ناهج هك
تخرد زا دتفين رد ىگرب چيه
تخب ناطلس نآ مكح و اضق ىب
ولگ ىوس دشن همقل ناهد زا
اولخدا هك قح ار همقل ديوگن ات
تسا ىمدآ مامز ناك تبغر و ليم
تسا ىنغ نآ رما مار نآ شبنج
ىا هرذ اهنامسآ و اهنيمز رد
ىا هرپ ددرگن دنابنجن رپ
شذفان ميدق نامرف هب زج
شوخ تسين ىدلج و درك ناوتن حرش
مامت ار ناتخرد گرب درمش هك
مار قطن رد دوش ىك تياهن ىب
راك ىلك نوچ هك ونشب ردق نيا
راگدرك رما هب زج ددرگن ىم
دش هدنب ىاضر قح ىاضق نوچ
دش هدنهاوخ ىا هدنب ار وا مكح
باوث و دزم ىپ هن فلكت ىن
باطتسم دش نينچ وا عبط هكلب
دوخ رهب دهاوخن دوخ ىگدنز
ذلتسم تايح قوذ ىپ ىن
تسا ىكلسم ار مدق رما اجك ره
تسا ىكي ششيپ ىگدرم و ىگدنز
He lives for God’s sake, not for riches;
he dies for God’s sake, not from fear of pain.
جنگ رهب ىن ديز ىم نادزي رهب
جنر و فوخ زا هن درم ىم نادزي رهب
His faith is for the sake of His will,
not for the sake of Paradise and its trees and streams.
His abandonment of infdelity is also for God’s sake,
not for fear lest he go into the Fire.
Tat disposition of his is like this originally:
it is not discipline or by his efort and endeavour.
He laughs at the moment when he sees pleasure:
to him Destiny is even as sugared sweetmeat.”
Te servant whose disposition and character is this—
does not the world move according to his command and behest?
Ten why should he make entreaty and cry in prayer,
“O God, avert this destiny”?
For God’s sake his death and the death of his children
are to him like sweetmeat in the gullet.
To that loyal one the death-agony of his children
is like honey cakes to a destitute old man.
Why, then, should he invoke,
unless perchance he see the pleasure of the Judge in invocation?
Tat righteous servant does not make
that intercession and invocation from his own mercifulness.
He has burned up his own mercifulness
at the moment when he has lighted the lamp of love of God.
Love is the Hell-fre of his attributes,
and it has burnt up the attributes of self, hair by hair.
When did any night-traveller understand this distinction
except Daquqi? So that he sped into this empire.
وا تساوخ ىارب شناميا تسه
وج و راجشا و تنج ىارب هن
دوب قح ىارب مه شرفك كرت
دور شتآ رد هك نآ ميب ز هن
وا ىوخ نآ لصا ز دمآ نينچ نيا
وا ىوج و تسج هب هن تضاير هن
اضر دنيب وا هك ددنخ ناهگ نآ
اضق ار وا ركش ىاولح وچمه
دوب نيا تقلخ و ىوخ شك ىا هدنب
دور شنامرف و رما رب ناهج هن
اعد اي وا دنك هبل ارچ سپ
اضق نيا دنوادخ ىا نادرگب هك
وا نادنزرف گرم و وا گرم
ولگ رد اولح وچ ششيپ قح رهب
افو اب نآ رب نادنزرف عزن
اون ىب خيش شيپ فياطق نوچ
رگم لا اعد ديوگ ارچ سپ
رگداد ىاضر دنيب اعد رد
دوخ محر زا هن اعد نآ و تعافش نآ
دشر بحاص ى هدنب نآ دنك ىم
تسا هتخوس مد نامه وا ار دوخ محر
تس هتخورفا قح قشع غارچ هك
وا و تسا قشع وا فاصوا خزود
وم هب وم ار دوخ فاصوا رم تخوس
تخانش ىك ىقورف نيا ىقورط ره
تخاتب تلود نيا رد ات ىقوقد زج
He would not make his abode in any one place;
he would not spend two days in a village.
ىتخاس مك ىنكسم ىماقم رد
ىتخادنا ىهد ردنا زور ود مك
He said, “If I stay two days in one house,
love of that dwelling-place is kindled in me.
I am afraid of being beguiled by the dwelling-place:
migrate, O my soul, and travel to independence.
I will not accustom my heart’s nature to locality,
in order that it may be pure in the trial.”
During the day he was in travel, during the night in ritual prayer:
his eye open on the King, and he like the falcon.
Severed from the creatures, not on account of ill nature;
isolated from man and woman, not because of dualism.
A compassionate man to the creatures and benefcial as water;
a goodly intercessor, and his prayers were answered
Kind to the good and the bad, and a sure refuge;
better than a mother, dearer than a father
Te Prophet said, “O sirs,
to you I am compassionate and kind as a father,
Because you all are parts of me.”
Why will ye tear the part away from the whole?
Te part is severed from the whole, it becomes useless;
the limb is severed from the body, it becomes carrion.
Till it is joined once more to the whole, it is dead:
it has no consciousness of life;
And if it moves, yet it has no support:
the newly severed limb also moves.
If the part be severed and fall asunder from this whole,
this is not the whole that is liable to defect.
Separation from it and conjunction with it are not predicable;
the defective thing has been mentioned for the sake of comparison.
زور ود مشاب رگ هناخ كي رد تفگ
زورف نم رد دنك نكسم نآ قشع
انأ هرذاحأ نكسملا ةرغ
انغلل رفاس سفن اي يلقنا
ناكملاب يبلق قلخ دوعأ ل
ناحتملا يف اصلاخ نوكي يك
زامن رد بش دب ريس ردنا زور
زاب وچمه وا زاب هاش ردنا مشچ
ىيوخ دب زا هن قلخ زا عطقنم
ىيود زا ىن نز و درم زا درفنم
بآ وچمه عفان و قلخ رب ىقفشم
باجتسم شياعد و ىعيفش شوخ
رقتسم و نابرهم ار دب و كين
ردپ زا رت ىهش ردام زا رتهب
ناهم ىا ار امش ربمغيپ تفگ
نابرهم و قيفش متسه ردپ نوچ
دينم ىازجا هلمج هك ببس نآ ز
دينك ىم رب ارچ لك زا ار وزج
دش راك ىب دش عطق لك زا وزج
دش رادرم دش عطق نت زا وضع
رگد راب لك هب ددنويپن ات
ربخ ناج زا شدوبن دشاب هدرم
دنس دوخ ار نآ تسين دبنجب رو
دنك شبنج مه هديربب ون وضع
دور وس كي درب رگ لك نيزا وزج
دوش صقان واك تسا لك نآ هن نيا
لاقم رد دياين وا لصو و عطق
لاثم رهب دش هتفگ صقان زيچ
Te story of Daquqi and his miraculous gifs
Tat Daquqi had a fair front;
he was a lord who loved and possessed miraculous gifs.
He walked on earth as the moon in heaven:
by him the spirits of the night-travellers became illumined.
شتامارك و ىقوقد ى هصق
ىا هجابيد شوخ تشاد ىقوقد نآ
ىا هجاوخ تمارك بحاص و قشاع
نامسآ رب هم وچ دش ىم نيمز رب
ناور نشور وز هتشگ ار ناور بش
ىقوقد ى هصق هب نتشگ زاب
Return to the story of Daquqi.
He once compared Ali to a lion,
the lion is not like him, though he used.
From comparison (mithál) and likeness (mithl) and the diference
between those push on, O youth, towards the story of Daquqi:
Tat one who in giving legal judgments was the Imam of the people
and in piety bore away the ball from the angels;
Tat one who checkmated the moon in wayfaring,
while the Religion was jealous of his religiousness
Notwithstanding such piety and devotions and performance of the
ritual prayer, he was always seeking the elect of God.
In travel his chief object was that he might come in touch
for a moment with an elect servant.
Whilst he was going along the road, he would be saying,
“O God, make me a companion of the elect.
O Lord, to those whom my heart knows I am a slave
and one who has girt his loins and is ready to do good service;
And those whom I know not, do You, O God of the soul,
make them kindly disposed to me who am debarred.”
Te Lord would say to him, “O most noble prince,
what passion is this and what unquenchable thirst is this?
You have My love: why are you seeking other?
When God is with you, how do you seek man?”
He would answer, “O Lord, O Knower of the secret,
You have opened in my heart the way of supplication.
If I am seated in the midst of the Sea,
yet I have set my desire on the water in the jug.
I am like David: I have ninety ewes,
and yet desire for my rival’s ewe has arisen in me.
Greed for Your love is glorious and grand;
greed for any besides You is shameful and corrupt.”
Te lust and greed of the manly is advancement,
while that of the efeminate is disgrace and irreligion.
دناوخ ريش ىلاثم رد ار ىلع رم
دنار هچ رگ دشابن وا لثم ريش
نارب نآ قرف و لثم و لاثم زا
ناوج ىا ىقوقد ى هصق بناج
دوب قلخ ماما ىوتف رد هك نآ
دوبر ىم هتشرف زا ىوقت ىوگ
درك تام ار هم ريس ردنا هك نآ
دروخ كشر نيد وا ىراد نيد ز مه
مايق و داروا و ىوقت نينچ اب
مادم ىدوب قح ناصاخ بلاط
ىدب نآ شدارم مظعم رفس رد
ىدز ىصاخ ى هدنب رب ىمد هك
هار هب ىتفر ىم وچ ىتفگ ىمه نيا
هلا ىا مناگصاخ نيرق نك
ملد دسانشب هك ار اهنآ بر اي
ملمجم و نايم هتسب و هدنب
ناج نادزي ىا وت مسانشن هكنا و
نابرهم نك ناشبوجحم نم رب
نيهم ردص ىا هك ىتفگ شترضح
نيا تساقستسا هچ و تسا قشع هچ نيا
رگد ىيوج ىم هچ ىراد نم رهم
رشب ىيوج نوچ تست اب ادخ نوچ
زار ىاناد ىا بر اي ىتفگب وا
زاين هار ملد رد ىدوشگ وت
ما هتسشنب رگا رحب نايم رد
ما هتسب مه وبس بآ رد عمط
تسارم هجعن دون مدواد وچمه
تساجب مه مفيرح ى هجعن رد عمط
هاج و تسا رخف وت قشع ردنا صرح
هابت و گنن وت ريغ ردنا صرح
دوب ىشيپ نارن صرح و توهش
دوب ىشيك دب و گنن نازيه نآ و
Te greed of men is by the forward way,
greed in the efeminate goes backward.
دوب ىشيپ هر زا نادرم صرح
دور سپ ىوس صرح ثنخم رد
Te one greed belongs to the perfection of manliness,
while the other greed is a disgrace and disgusting.
Ah, there is a very occult mystery here
that Moses sets out to go towards a Khizr.
By God, do not tarry in anything that you have gained,
like one sufering from dropsy who is never sated with water.
Tis court is the Infnite Plane. Leave the seat of honour behind:
the Way is your seat of honour.
Te mystery of Moses seeking Khizr, notwithstanding his perfection as a prophet
and as one nigh unto God
Tis discourse has no end, O uncle.
Tell the story of Daquqi.
Learn from him with whom God spoke, O noble sir!
See what Kalim says in his longing!
“Notwithstanding such a dignity and such a prophetic ofce,
I am a seeker of Khizr, quit of self-regard.”
“O Moses, you have forsaken your people;
you have wandered distraught in search of a blessed man.
You are an emperor delivered from fear and hope:
how long will you wander? How long will you seek? To what destination?
Yours is with you, and you are conscious of this.
O sky, how long will you traverse the earth?”
Moses said, “Do not make this reproach,
and do not waylay the Sun and the Moon.
I will fare as far as the meeting-place of the two seas,
that I may be accompanied by the Sovereign of the time.
I will make Khizr a means to my purpose:
that or I will go onward and journey by night a long while.
I will fy with wings and pinions for years:
what are years? For thousands of years.”
“I will fare,” meaning, “Is it not worth that? Do not deem the passion
for the Beloved to be less than the passion for bread.”
تسا ىدرم لامك زا صرح ىكي نآ
تسا ىدرس و حاضتفا صرح رگد نآ و
ناهن سب اجنيا تسه ىرس هآ
ناود ىسوم دوش ىرضخ ىوس هك
تسين ريس شبآ زك ىقستسم وچمه
تسيام لاب ىتفاي هچ نآ ره رب
هاگراب نيا تسا ترضح تياهن ىب
هار تست ردص راذگب ار ردص
تبرق و توبن لامك اب ملسلا امهيلع ار رضخ ىسوم ندرك بلط رس
ومع ىا درادن ناياپ نخس نيا
وگب ار ىقوقد نآ ناتساد
ميرك ىا زومايب قح ميلك زا
ميلك ىقاتشم ز ديوگ ىم هچ نيب
ىربمغيپ نينچ و هاج نينچ اب
ىرب ىنيب دوخ ز مرضخ بلاط
ىا هتشه ار دوخ موق وت ايسوم
ىا هتشگ رس ىيپ وكين ىپ رد
اجر و فوخ زا هتسر ىدابقيك
اجك ات ىيوج دنچ ىدرگ دنچ
نيا رب فقاو وت و تست اب وت نآ
نيمز ىياميپ دنچ انامسآ
دينك مك تملم نيا ىسوم تفگ
دينز هر مك ار هام و باتفآ
نم نيرحبلا عمجم ات مور ىم
نمز ناطلس بوحصم موش ات
اببس يرمل رضخلا لعجا
ابقح يرسأ و يضمأ وأ كاذ
اهلاب و رپ هب مرپ اهلاس
اهلاس نارازه دوب هچ اهلاس
نادب دزرا ىمن ىنعي مور ىم
نان قشع زا نادم مك ناناج قشع
ىقوقد ى هصق هب نتشگ زاب
Resuming the story of Daquqi
Tat Daquqi, God have mercy on him, said:
“I travelled a long time between His two horizons.
Years and months I went on my journey for love of the Moon,
unconscious of the way, lost in God.”
“Do you go bare-foot over thorns and stones?”
He said, “I am bewildered and beside myself and crazed.”
Do not regard these feet on the earth,
for assuredly the lover walks on his heart;
Te heart that is intoxicated with the Sweetheart,
what should it know of road and stage or of short and long?
Tat “long” and “short” are attributes of the body:
the faring of spirits is another faring.
Te journey of the spirit is unconditioned in respect of Time and Space:
our body learned from the spirit how to journey.
Now it has relinquished the bodily manner of journeying:
it moves unconditioned, masked in the form of conditionedness.
He said, “One day I was going along like him that yearns,
that I might behold in man the radiance of the Beloved,
Tat I might behold an ocean in a drop of water,
a sun enclosed in a speck.
When I came on foot to a certain shore,
the day had turned late, and it was eventide.
Te apparition of what seemed like seven candles in the direction of the shore.
Of a sudden I saw from afar seven candles
and hastened along the shore towards them.
Te light of the fame of each candle thereof
ascended beauteously to the lof of the sky.
I became amazed, even amazement became amazed:
the waves of bewilderment passed over the head of my understanding.
لا ةمحر ىقوقد نآ
هيقفاخ يف ىدم ترفاس تفگ
هام قشع زا رفس متفر هم و لاس
هلا رد ناريح هار زا ربخ ىب
گنس و راخ رب ىور ىم هنهرب اپ
گند و شيوخ ىب و مناريح نم تفگ
نيمز رب ار اهياپ نيا نيبم وت
نيقي قشاع دور ىم لد رب هكنا ز
زارد و هاتوك ز لزنم و هر زا
زاونلد تسم تسوا دناد هچ لد
تسا نت فاصوا هتوك و زارد نآ
تسا نتفر رگيد حاورا نتفر
ريد و رود رد دوب نوچ ىب ناج ريس
ريس ديزومايب ناج زا ام مسج
نونك وا درك اهر هنامسج ريس
نوچ لكش رد ناهن نوچ ىب دور ىم
راو قاتشم مدش ىم ىزور تفگ
راي راونا رشب رد منيبب ات
ىا هرطق رد ىمزلق منيبب ات
ىا هرذ ردنا جرد ىباتفآ
ماگ هب لحاس كي ىوس مديسر نوچ
ماش تقو و زور هتشگ هگ ىب دوب
لحاس ىوس عمش تفه لاثم ندومن
ناهگان مديد رود زا عمش تفه
نادب مديباتش لحاس نآ ردنا
نآ زا ىعمش ىكي ره ى هلعش رون
نامسآ نانع ات شوخ هدش رب
تشگ هريخ مه ىگريخ متشگ هريخ
تشذگ رس زا ار لقع تريح جوم
You have journeyed from the seed to rationality:
it was not by a step or stage or moving from one place to another.
لقع هب ات هفطن ز ىدرك رفس وت
لقن هن لزنم ىن دوب ىماگ هب ىن
‘What kind of candles are these He has lighted,
so that the eyes of His creatures are screened from them?’
تس هتخورفا اهعمش هنوگچ نيا
تس هتخود اهنيا زا قلخ ى هديد ود نياك
Te people had gone to seek a lamp in the presence of that candle
which was surpassing the moon.
Wonderful! Tere was a bandage over their eyes:
they were bound by He guides aright those whom He will.
How the seven candles became what seemed like one candle.
Ten I saw the seven become one,
its light cleaving the bosom of the sky.
Ten again that one became seven once more:
my intoxication and bewilderment waxed mighty.
Such connections between the candles
as may not come on my tongue and my speech.
Tat which one look perceives,
it is impossible during Years to show it forth by the tongue.
Tat which intellectual apprehension sees in one moment,
it is impossible during Years to hear it by the ear.
Since it has no end, go to yourself,
for, I cannot reckon any praise of You.
I advanced farther, running
what thing those candles are of the signs of the Divine Majesty.
I was going, beside myself and dumbfounded and deranged,
till I fell down from making haste and speed.
In this, senseless and witless,
I lay fallen awhile upon the dust of the earth.
Ten I came back to my senses and rose up:
you would say that in my faring I had neither head nor foot.
How those candles appeared to the eye as seven men.
Te seven candles appeared to the eye as seven men:
their light was mounting to the azure vault.
Beside those lights the daylight was dregs:
by their intensity they were obliterating lights.
دوب هتشگ ىغارچ نايوج قلخ
دوزف ىم هم رب هك ىعمش نآ شيپ
اه هديد رب بجع دب ىدنب مشچ
م ي
دْ هَ ي درك ىم ناشدنب
عمش كي لاثم رب عمش تفه نآ ندش
كي تفه دش ىم هك مديد ىم زاب
كلف بيج وا رون دفاكش ىم
دش تفه رگيد راب كي نآ زاب
دش تفز نم ىناريح و ىتسم
اهعمش نايم ىتلاصتا
ام تفگ و نابز رب دياين هك
نآ كاردا دنك نديد كي هك نآ
نابز زا ندومن ناوتن اهلاس
شوه كاردا شدنيب مد كي هك نآ
شوگب نآ ندونش ناوتن اهلاس
كيلا ور درادن ىناياپ هك نوچ
كيلع ام ءانث يصحأ ل هكنا ز
اهعمش ناك ناود متفر رتشيپ
ايربك ناشن زا تسا زيچ هچ ات
بارخ و شوهدم و شيوخ ىب مدش ىم
باتش و ليجعت ز مداتفيب ات
نيا ردنا لقع ىب و شوه ىب ىتعاس
نيمز كاخ رس رب مداتفوا
متساخرب مدمآ شوه اب زاب
متساپ ىن رس هن ىيوگ شور رد
درم تفه رظن رد اهعمش نآ ندومن
درم تفه دش رظن ردنا عمش تفه
دروجل فقس هب دش ىم ناشرون
درد زور رون راونا نآ شيپ
درتس ىم ار اهرون تبلص زا
تخرد تفه اهعمش نآ ندش زاب
How those candles now became seven trees.
Ten each man assumed the shape of a tree:
my eye was happy in their greenery.
On account of the denseness of the leaves no boughs were visible;
the leaves too had become scant on account of the plenteous fruit.
Every tree had thrown its boughs above the Sidra: what of the Sidra?
Tey had reached beyond the Void.
Te root of each had gone into the bottom of the earth:
assuredly it was lower than the Ox and the Fish.
Teir roots were more smiling of face than the boughs:
the intellect upside down by their shapes.
From the fruit that was bursting forcibly
fashes of light would spurt forth, like juice.
How those trees were invisible to the people.
More wondrous was this that hundreds of thousands of people
were passing through the desert and plain beside them
Hazarding their lives (ready to sacrifce everything) in desire for shade,
and making a parasol out of a woollen garment,
And not seeing the shade of those at all.
A hundred spittings on distorted eyes!
Te wrath of God had sealed their eyes,
so that he should not see the moon, should see Suha.
He sees a mote, not the sun;
yet he is not despairing of the grace and loving kindness of God.
Te caravans are without food, and these fruits are dropping ripe:
O God, what magic is this?
With parched throats the people, having fallen pell-mell to plunder,
were gathering the rotten apples,
Every leaf and bud of those boughs said continually,
‘Oh, would that my people knew!’
تخرد لكش دش درم كي ره زاب
تخب كين ناشيا ىزبس زا ممشچ
خاش تسين اديپ گرب ىهبنا ز
خارف ى هويم زا هتشگ مگ مه گرب
هدز هردس رب خاش ىتخرد ره
هدش نوريب لخ زا دوب هچ هردس
نيمز رعق رد هتفر كي ره خيب
نيقي دب ىهام و واگ زا رتريز
رت ىور نادنخ خاش زا ناشخيب
ربز و ريز ناشلاكشا نآ زا لقع
روز ز ىديفاكش رب هك ىا هويم
رون قرب ىتسج هويم زا بآ وچمه
قلخ مشچ زا ناتخرد نآ ندوب ىفخم
تشذگ ىم ناشيا رب هك رت بجع نيا
تشد و ارحص زا قلخ نارازه دص
دنتخاب ىم ناج هياس ىوزرآ ز
دنتخاس ىم ناب هياس ىميلگ زا
چيه دنديد ىمن ار نآ ى هياس
چيپ چيپ ىاه هديد رب وفت دص
اه هديد رب قح رهق هدرك متخ
اهس دنيب ار هام دنيبن هك
هن ديشروخ و دنيب ار ىا هرذ
هن ديمون مرك و فطل زا كيل
اه هويم نيا و اون ىب اهناوراك
ادخ ىا تسا رحس هچ دزير ىم هتخپ
قلخ دنديچ ىه هديسوپ بيس
قلح كشخ امغي هب هداتفا مهرد
نوصغ نآ ى هفوكش و گرب ره هتفگ
نوملعي ي
مْ و
تْ ي
ل اي مد هب مد
From the direction of every tree was coming the cry,
‘Come towards us, O ye folk of evil fortune,’
تخرد ره ىوس ز دمآ ىم گناب
تخب روش قلخ دييآ ام ىوس
From jealousy there was coming to the trees the cry,
‘We have bandaged their eyes; nay, there is no refuge.’
If anyone had said to them ‘Go in this direction,
that you may be made happy by these trees,’
Tey all would have said, ‘By Divine destiny
this poor intoxicated wretch has become mad:
Trough long melancholy and through austerities
the brain of this poor wretch has turned putrid, like an onion.’
He would have remained in astonishment, saying, ‘O Lord, what is the matter?
What is this veil and misguidance that is upon the people?’
Te people of every sort, with manifold discernment and understanding,
do not move a foot in that direction.
By one consent the intelligent and acute amongst them
have become incredulous of such a garden as this and undutiful.
Or have I become mad and crazy?
Has the Devil cast something upon my head?
At every moment I rub my eyes,
whether I am dreaming and beholding a phantom in time.
How can it be a dream? I go up the trees, I eat their fruit:
how should I not believe?
Again, when I look at the incredulous ones
who turn aside from this orchard,
Devoting their lives with the utmost indigence and penury
because of their desire for half an unripe grape;
Tese destitute folk uttering grievous lamentation
in their longing and greed for a single leaf,
Tese hundred thousand on thousands of people
feeing from this tree and these fruits—
Once more I say, ‘Marvellous! Am I beside myself ?
Have I laid hold of a bough of phantasy?’”
Repeat until when the Messengers despaired
down to they thought they had been belied (kudhibú).
Recite with this reading (kudhibú), for the omission of the tashdíd
in kudhibú signifes that he deems himself debarred.
رجش رب تريغ ز دمآ ىم گناب
رزو ل
ك ميتسب ناشمشچ
ديور وس نياك ناشتفگ ىم ىسك رگ
ديوش دعستسم راجشا نيا زا ات
تسم نيكسم نياك دنتفگ ىم هلمج
تس هدش هناويد
لا ءاضق زا
زارد ىادوس ز نيكسم نيا زغم
زايپ نوچ دساف تشگ تضاير زو
تسيچ لاح بر اي دنام ىم بجع وا
تسيچ للضا و هدرپ نيا ار قلخ
لقع و ىار دص اب نوگانوگ قلخ
لقن دنرآ ىمن وس نآ مدق كي
قافتا ز ناشناكريز و نلقاع
قاع و ىغاب نينچ نيز ركنم هتشگ
هدش هريخ و هناويد منم اي
هدز رس رب ارم رم ىزيچ ويد
نم هك هظحل ره هب ملام ىم مشچ
نمز ردنا لايخ منيب ىم باوخ
مور ىم ناتخرد رب دوب هچ باوخ
مورگن نوچ مروخ ىم ناشاه هويم
ناركنم رد مرگنب نم نوچ زاب
نارك ناتسب نيز دنريگ ىمه هك
راقتفا و جايتحا لامك اب
راپس ناج هروغ مين ىوزرآ ز
تخرد گرب كي صرح و قايتشا ز
تخس هآ ناياون ىب نيا دننز ىم
رامث نيز و تخرد نيز تميزه رد
رازه ردنا رازه دص قيلخ نيا
مدوخ ىب نم بجع ميوگ ىم زاب
مدز رد ىلايخ خاش رد تسد
لُ سّ رلا
أْ ي
ت ْ سا ام ذ
إ ىتح
ق ْ مُ ه
أ اونظي ات
بذك فيفخت هك ناوخ تئارق نيا
بجتحم دنيب شيوخ هك دوب نيا
Te souls of the prophets fell into misgiving
through the concurrence of disbelief of the wicked;
ايبنا ناج داتفا نامگ رد
ايقشا ىركنم قافتا ز
Our aid came to them afer doubting.
Take leave of them and climb the tree of the spirit.
Eat and give it to everyone that has an allotted portion:
at each moment and each instant there are lessons in magic.
“Te people are saying, ‘Oh, how wonderful! What is this cry?—
since the wilderness is devoid of trees and fruit.
We have been fooled by the words of the madmen
that beside us there are gardens and trays.
We rub our eyes, no garden is here;
it is either a desert or a difcult road.
Oh, how wonderful! Tis tale is so long: how should it be vain?
And if it really is, where?
I, like them, am saying, ‘Oh, how wonderful!
Why has the action of the Lord put such a seal?’”
By these contentions Mohammed was astonished;
Abu Lahab also remained in astonishment.
Between this astonishment and that astonishment
there is a profound diference. What the Almighty King will do.
O Daquqi, advance more quickly. Listen, be silent!
Inasmuch as there is a dearth of ears, how long will you speak, how
How the seven trees became one.
He said, “I, the fortunate one, pushed forward;
again all the seven became one tree.
At every moment they were becoming seven and a single one:
what I was becoming like, through bewilderment.
Afer that, I beheld the trees in the ritual prayer,
drawn up in line and arranged like the congregation:
One tree in front like the Imam,
the others standing behind it.
Tat standing and kneeling and bowing low on the part of the trees
seemed to me very marvellous.
انرصن ككشتلا دعب مهءاج
آ رب ناج تخرد رب وگ ناشكرت
تسا ىزور شك نادب هد ىم و روخ ىم
تسا ىزومآ رحس هظحل ره و مد ره
تسيچ گناب نيا بجع ىا نايوگ قلخ
تسا ىهت رب و تخرد زا ارحص هك نوچ
ناييادوس مد زا ميتشگ جيگ
ناوخ و تسا غاب امش كيدزن هب هك
تسين غاب اجنيا ميلام ىم مشچ
تسا ىهر لكشم اي تسا نابايب اي
وگو تفگ نيا زارد نيدنچ بجع ىا
وك تسه دوخ رو هدوه ىب دوب نوچ
بجع ىا ناشيا وچ ميوگ ىمه نم
بر عنص دز ارچ ىرهم نينچ نيا
بجع رد دمحم اهعزانت نيز
بهل وب هدنام زين بجعت رد
فرژ تسا ىقرف بجع نآ ات بجع نيز
فرگش ناطلس درك دهاوخ هچ ات
شومخ نيه نار رتزيت ىقوقد ىا
شوگ تسا طحق نوچ دنچ ىيوگ دنچ
تخرد تفه نآ ندش تخرد كي
تخب كين نم رتشيپ مدنار تفگ
تخرد كي هلمج تفه نآ دش زاب
ىمد ره دش ىم درف دش ىم تفه
ىمه تريح زا متشگ ىم ناسچ نم
زامن رد ناتخرد مديد نآ زا دعب
زاس هدرك تعامج نوچ هديشك فص
ماما دننام شيپ زا تخرد كي
مايق رد وا سپ ردنا نارگيد
دوجس نآ و عوكر نآ و مايق نآ
دومن ىم متفگش سب ناتخرد زا
Ten I called to mind the word of God: He said,
concerning the stalkless plants and the trees, ‘they bow down.’
نامز نآ ار قح لوق مدرك داي
نادجسي ار رجش و مجنلا تفگ
Tose trees had neither knee nor waist:
what is such a regulation of the ritual prayer!
Te Divine inspiration came, saying,
‘O illustrious one, are you still wondering at Our action?’
How the seven trees became seven men.
Afer a long while those became seven men,
all seated for the sake of God who is single.
I keep rubbing my eyes who are those seven heroes
and what they have of this world.
When by the road I came near,
I saluted them alertly.
Te company answered that salutation, saying,
‘O Daquqi, glory and crown of the noble!’
‘Why,’ said I, ‘how did they recognise me?
Tey never set eyes on me before this.’
At once they knew of my unspoken thought,
and looked covertly at one another,
And smilingly answered,
‘O honoured one is this hidden from you even now?
How should the mystery of lef and right
be hidden from the heart that is in bewilderment with God?’
I said, ‘If they are open to the realities,
how are they acquainted with names of letters attached to the form?’
He said, ‘If a name vanishes from a saint,
know that that is from absorption, not from ignorance.’
Aferwards they said,
‘We desire to follow your leadership, O holy friend.’
‘Yes,’ said I, but awhile—
for I have certain difculties from the revolution of Time—
In order that they may be solved by means of holy companionships;
for through companionship a grape grows from the earth.
نايم هن وناز هن ار ناتخرد نيا
نانچ نآ تسا زامن بيترت هچ نيا
زورف اب ىاك ادخ ماهلا دمآ
زونه ام راك ز ىراد بجع ىم
تخرد تفه نآ ندش درم تفه
درم تفه اهنآ تشگ ىريد دعب
درف نادزي ىپ هدعق رد هلمج
نلسرا تفه نآ هك ملام ىم مشچ
ناهج زا دنراد هچ و دننايك ات
هار ز نم مديسر ىكيدزن هب نوچ
هابتنا زا ملس ار ناشيا مدرك
ملس نآ باوج مدنتفگ موق
مارك جات و رخفم ىقوقد ىا
دنتخانشب ارم نوچ رخآ متفگ
دنتخادنن رظن نم رب نيا زا شيپ
دوز دنتسنادب نم ريمض زا
دورف زا دنديرگنب ار رگدكي
زيزع ىاك نادنخ دنداد مخساپ
زين وت رب نونكا تس هديشوپب نيا
تسادخ اب ريحت رد واك ىلد رب
تسار و پچ زار هديشوپ دوش ىك
دنفكشب قياقح ىوس را متفگ
دنفقاو ىمسر فرح مسا ز نوچ
ىلو زا بيغ دوش ىمسا رگا تفگ
ىلهاج زن ناد قارغتسا ز نآ
تسوزرآ ار ام دنتفگ نآ زا دعب
تسود كاپ ىا وت هب ندرك ادتقا
نم هك تعاس كي كيل ىرآ متفگ
نمز رود زا مراد ىتلكشم
كاپ ىاهتبحص هب لح نآ دوش ات
كاخ ز ىروگنا ديور تبحص هب هك
A seed graciously consorted
in solitary intercourse with the dark earth;
مژد كاخ اب زغم رپ ى هناد
مرك زا درك ىتبحص و ىتولخ
It efaced itself entirely in the earth,
so that no colour or scent or red or yellow remained to it.
Afer that efacement its constriction ceased:
it opened its wings and expanded and sped on its way.
Inasmuch as it became selfess in the presence of its origin,
the form departed and its real essence was displayed.’
Tey nodded so, ‘Listen, ’it is for you to command,’
and from their nodding so a fame arose in my heart.
When for a while I had taken part with that elect company in contemplation
and had been separated from myself,
At that very hour my spirit was freed from hours;
because hours make the young old.”
All changes have arisen from the hours:
he that is freed from the hours is freed from change.
When for an hour you escape from the hours, relation abides not:
you become familiar with that which is without relation.
Te hours are not acquainted with timelessness,
because for him there is no way there except bewilderment.
In this world of search and seeking
every set of people have been tied in the stable peculiar to them,
And over each stable a trainer has been appointed;
save by permission no recalcitrant comes.
If, from vain desire, he should break away from the stable
and intrude into the stable of others,
At once the nimble and goodly stablemen
seize the corner of his halter and drag.
O cunning one, if you behold not your keepers,
behold your choice involuntary.
You are making a choice, and your hands and feet are loosed:
why are you imprisoned, why?
You have betaken yourself to denying the keeper:
you have called it ‘threats of the feshly soul.’
درك وحم ىلك كاخ رد نتشيوخ
درز و خرس و وب و گنر شدنامن ات
دنامن وا ضبق وحم نآ سپ زا
دنارب بكرم دش طسب و داشگ رپ
دش شيوخ ىب نوچ شيوخ لصا شيپ
دش شينعم ى هولج تروص تفر
تسارت نامرف نيه دندرك نينچ رس
تساخب ندرك نينچ رس زا لد فت
ىبتجم هورگ نآ اب ىتعاس
ادج دوخ زا و متشگ بقارم نوچ
ناج تسر تعاس ز تعاس نآ رد مه
ناوج دنادرگ ريپ تعاس هكنا ز
تس هتساخ تعاس ز اهنيولت هلمج
تسرب تعاس زا هك نيولت زا تسر
ىوش نوريب ىتعاس تعاس ز نوچ
ىوش نوچ ىب مرحم دنامن نوچ
تسين هاگآ ىتعاس ىب زا تعاس
تسين هار ريحت زج وس نآ سك نآ ز
وا صاخ ى هليوط رب ار رفن ره
وجتسج ناهج ردنا دنا هتسب
ىضيار هليوط ره رب بصتنم
ىضفار دياين ىروتسد هب زج
دلسگب هليوط زا رگ سوه زا
دنك رد رس نارگيد ى هليوط رد
شوخ تسچ نايچروخآ نامز رد
شك و دنريگ وا راسفا ى هشوگ
رايع ىا ىنيبن رگ ار ناظفاح
رايتخا ىب نيبب ار ترايتخا
اپ و تسد و ىنك ىم ىرايتخا
ارچ ىسبح ارچ تتس هداشگ رب
ىا هدرب ظفاح راكنا رد ىور
ىا هدرك شسفن تاديدهت مان
تماما هب ىقوقد نتفر شيپ
How Daquqi went forward to act as Imam.
Tis discourse has no end. “Run quickly! Listen,
the prayer is come. Go forward, O Daquqi!
O unique one, come; perform the twofold kneeling,
that Time may be adorned by you.
O clear-sighted Imam,
the Imam must always be clear sighted.”
According to the religious Law it is objectionable, O worthy,
to put forward a blind man in the ofce of Imam.
Tough he knows the Qur’an by heart and be quick and learned in divinity,
the clear-sighted man is superior, even if he be a fool.
Te blind man has no abstention from flth:
the eye is the source of abstention and precaution.
He does not see the dirt in passing by.
May no true believer have blind eyes!
Te man outwardly blind is in outward flthiness;
the man inwardly blind is in inward flthiness.
Tis outward flthiness may be removed by some water;
that inward flthiness increases.
It cannot be washed away save by water of the eye,
when the inward flthinesses have become manifest.
Since God has called the infdel “flth,”
that flthiness is not on his outward part.
Te infdel’s outward part is not defled by this;
that flthiness is in disposition and religion.
Te smell of this outward flth comes twenty paces;
but the smell of that flth from Rayy to Damascus;
No, its smell goes up to the heavens
and mounts to the brain of the houris and Rizwán.
What I am saying is according to the measure of your understanding:
I die in grief for a sound understanding.
Te understanding is the water, and the bodily existence the jug:
when the jug is cracked, the water spills from it.
ود زيت درادن ناياپ نخس نيا
ور شيپ ىقوقد دمآ زامن نيه
رازگرب هناگود نيه هناگي نيا
راگزور وت زا ددرگ نيزم ات
لص رد نشور مشچ ماما ىا
اوشيپ ردنا دياب نشور مشچ
ايك ىا هوركم تسه تعيرش رد
ار روك ندرك شيپ تماما رد
هيقف و تسچ و دشاب ظفاح هچ رگ
هيفس دشاب رگ و هب نشور مشچ
رذق زا دوبن زيهرپ ار روك
رذح و زيهرپ لصا دشاب مشچ
روبع رد دنيبن ار ىديلپ وا
روك مشچ ادابم ار نموم چيه
تسا رهاظ ى هساجن رد رهاظ روك
تسا رس تاساجن رد نطاب روك
دور ىبآ زا رهاظ ى هساجن نيا
دوش ىم نوزفا نطاب ى هساجن نآ
نآ نتسش ناوتن مشچ بآ هب زج
نايع دش نطاوب تاساجن نوچ
ادخ ار رفاك تس هدناوخ سجن نوچ
ار و رهاظ رب تسين تساجن نآ
نيز تسين ثولم رفاك رهاظ
نيد و قلخا رد تسه تساجن نآ
ماگ تسيب ديآ شيوب تساجن نيا
ماش هب ات ىر زا شيوب تساجن نآ و
دور رب اهنامسآ شيوب هكلب
دوش رب ناوضر و روح غامد رب
تست مهف ردق هب ميوگ ىم هچ نيا
تسرد مهف ترسح ردنا مدرم
وبس نت دوجو و تسا بآ مهف
وا زا بآ دزير تسكشب وبس نوچ
Tis jug has fve deep holes:
neither water nor snow will stay in it.
فرژ تسا خاروس جنپ ار وبس نيا
فرب هن دوخ دنام بآ هن وا ردنا
You have heard, too, the command, “Close your eyes tightly”;
you have not walked aright.
Your speech bears away your understanding by the mouth;
your ear is like sand: it drinks your understanding.
Similarly, your other holes
are drawing the hidden water of your understanding.
If you expel the water from the sea without compensation,
you will make the sea a desert.
It is late; otherwise, I would declare the state of the case
the entrance of compensations and substitutes,
Where comes to the sea
those compensations and substitutes afer expenditures
Hundreds of thousands of animals drink of it;
from outside also the clouds take it away;
Again the sea draws those compensations—
whence is known to the righteous.
We began the stories in haste;
in this Masnavi they are lef without the issue.
O Light of God, noble Husamu’ddin, a king whose like
the sky and the elements have never brought to birth,
Seldom have you come into soul and heart,
O you at whose advent heart and soul are abashed.
How ofen have I praised the people of the past!
Of necessity, you were my quest in them.
Truly the invocation knows its own house:
attach the praise to the name of whomsoever you will.
God has set down these tales and parables
for the purpose of concealing the praise from the unworthy.
Even if that praise is abashed before you,
yet God accepts the exertion of one that has little.
God accepts a crust and absolves,
for from the eyes of a blind man two drops are enough.
Birds and fshes know the ambiguous style,
in which I have praised compendiously this person of goodly name,
مكراصبأ هضغ اوضغ رمأ
مس وت ىداهنن تسار ىدينش مه
درب ار تمهف قطن تناهد زا
دروخ ار تمهف تسا گير نوچ شوگ
ترگيد ىاهخاروس نينچمه
ترمضم مهف بآ دناشك ىم
ىنك نوريب ار بآ ايرد ز رگ
ىنك نوماه ار رحب نآ ضوع ىب
ار لاح ميوگب هن را تسا هگ ىب
ار لادبا و ار ضاوعا لخدم
ار رحب اهلدب و اهضوع ناك
اهجرخ دعب ز ديآ اجك زا
دنروخ ىم وز روناج نارازه دص
دنرب ىم شنورب زا مه اهربا
دشك ىم اهضوع نآ ايرد زاب
دشر باحصا دنناد ،اجك زا
باتش زا ميدرك زاغآ اه هصق
باتك نيا نورد صلخم ىب دنام
دار نيدلا ماسح قحلا ءايض ىا
دازن ىهاش وت وچ ناكرا و كلف هك
لد و ناج رد ىدمآ ردان هب وت
لجخ وت مودق زا ناج و لد ىا
ىضم ام موق حدم مدرك دنچ
اضتقا ز ىدوب وت اهنآ ز نم دصق
اعد دوخ دسانش ار دوخ ى هناخ
انث نك ىهاوخ هك ره مان هب وت
لحمان زا حيدم نامتك رهب
لثم و تاياكح نيا تس هداهن قح
لجخ دمآ مه وت زا حدم نآ هچ رگ
لقملا دهج ادخ دريذپب كيل
فاعم دراد ىا هرسك دريذپ قح
فافك هرطق ود روك ى هديد ود زك
ار ماهبا نآ دناد ىهام و غرم
ار مان شوخ نيا لمجم مدوتس هك
To the end that the sighs of the envious may not blow upon him,
and that he may not bite the idea of Husamu’ddin with the teeth.
دزو مك نادوسح هآ وا رب ات
دزگ مك نادند هب ار شلايخ ات
Where should the envious man fnd even the idea of him?
When did a parrot rest in the abode of a mouse?
Tat idea of Husamu’ddin arises from cunning practice:
it is the hair of his eyebrow, not the new moon.
I sing your praise outside of the fve and the seven.
Now write “Daquqi went forward.”
How Daquqi went forward to lead that company.
In the salutations and benedictions
addressed to the righteous praise of all the prophets is blended.
Te praises are all commingled:
the jugs are poured into one basin.
Inasmuch as the object of praise Himself is not more than One,
from this point of view religions are but one religion.
Know that every praise goes to the Light of God
and is lent to forms and persons.
How should folk praise except Him who has the right?—
but they go astray on a vain fancy.
Te Light of God in relation to phenomena is as a light shining upon a wall—
the wall is a link for these splendours:
Necessarily, when the refection moved towards its source,
he who had gone astray lost the moon and ceased from praise;
Or a refection of the moon appeared from a well,
and he put his head into the well and was praising that same:
In truth he is a praiser of the moon,
although his ignorance has turned its face towards its refection.
His praise belongs to the moon, not to that refection,
that becomes infdelity when the matter is misapprehended;
For that bold man was led astray by perdition:
the moon was above, while he fancied it was below.
Te people are distracted by these idols,
and they repent of the lust which they have indulged,
دوسح دباي اجك ار شلايخ دوخ
دونغ ىك ىطوط شوم قاثو رد
لايتحا زا دوب وا لايخ نآ
لله ىن نآ تسا ىو ىوربا ىوم
تفه و جنپ زا نورب ميوگ وت حدم
تفر شيپ ىقوقد نونكا سيون رب
موق نآ تماما هب ىقوقد نتفر شيپ
نيحلاصلا ملس و تايحت رد
نيجع دمآ ايبنا ى هلمج حدم
هتخيمآ ىگلمج دش اهحدم
هتخير رد نگل كي رد اه هزوك
تسين شيب كي زج حودمم دوخ هكنا ز
تسين شيك كي زج ىور نيز اهشيك
دور قح رون هب ىحدم ره هك ناد
دوب تيراع صاخشا و روص رب
دننك ىك ار قحتسم زج اهحدم
دنوش ىم هرمگ تشادنپ رب كيل
ىطياح رب هتفات ىرون وچمه
ىطبار نوچ ار راونا نآ طياح
دنار لصا ىوس هياس نوچ مرجل
دنامب شياتسا ز و درك مگ هم لاض
دومناو ىهام سكع ىهاچ ز اي
دوتس ىم ار نآ و درك رد هچ هب رس
وا تسا هام حدام تقيقح رد
ور درك شسكع هب وا لهج هچ رگ
ار سكع نآ ىن تسار هم وا حدم
ارجام دش طلغ نوچ نآ دش رفك
ريلد نآ هرمگ تشگ تواقش زك
ريز تشادنپ وا و دوب لاب هب هم
دنوش ىم ناشيرپ ناقلخ ناتب نيز
دنوش ىم ناميشپ هدنار توهش
Because he has indulged his lust with a phantom
and has remained farther away from the Reality.
تسا هدنار ىلايخ اب توهش هكنا ز
تسا هدناماو رترود تقيقح زو
Your desire for a phantom is like a wing,
so that by means of that wing he may ascend to the Reality.
When you have indulged a lust, your wing drops of;
you become lame, and that phantom fees from you.
Preserve the wing and do not indulge such lust,
to the end that the wing of desire may bear you to Paradise.
Te people fancy they are enjoying themselves:
they are tearing out their wings for the sake of a phantom.
I have become a debtor for the explanation of this topic.
Give me time, I am destitute; on that account I keep silence.
How the company followed the leadership of Daquqi.
Daquqi advanced to perform the prayer:
the company was the satin robe and he the embroidered border.
Tose kings followed his leadership,
in a row behind that renowned exemplar.
When they pronounced the takbirs,
they went forth from this world, like a sacrifce.
O Imam, the meaning of the takbirs is this:
“We have become a sacrifce, O God, before You.”
At the moment of slaughtering you say Allah Akbar:
even so in slaughtering the feshly soul which ought to be killed.
Te body is like Ishmael, and the spirit like Abraham:
the spirit has pronounced the takbir over the noble body.
By lusts and desires the body was killed,
by bismillah in the ritual prayer it was sacrifced.
Whilst performing the prayer drawn up in ranks before God,
as at the Resurrection, and engaged in self-examination and prayers,
Standing in God’s presence and shedding tears,
like one who rises erect on rising from the dead.
God will say, “What have you produced for Me
during this term of respite which I gave you?
دوب رپ نوچ وت ليم ىلايخ اب
دوش رب تقيقح رب رپ نادب ات
تخيرب ترپ ىتوهش ىدنارب نوچ
تخيرگ وت زا لايخ نآ و ىتشگ گنل
نارم توهش نينچ و راد هگن رپ
نانج ىوس درب تليم رپ ات
دننك ىم ترشع دنرادنپ قلخ
دننك ىم رب دوخ رپ ىلايخ رب
مدش هتكن نيا حرش راد ماو
مدز نت نآ ز مرسعم هد متلهم
ىقوقد سپ زا موق ندرك ادتقا
زامن رد ىقوقد نآ دش رد شيپ
زارط وا دمآ سلطا نوچمه موق
راطق ناهاش نآ دندرك ادتقا
رادمان ىادتقم نآ ىپ رد
دندش نورقم اهريبكت اب هك نوچ
دندش نوريب ناهج زا نابرق وچمه
ماما ىا تسا نيا ريبكت ىنعم
ميدش نابرق ام وت شيپ ادخ ىاك
ىنك ىم ربكا
لا حبذ تقو
ىنتشك سفن حبذ رد نينچمه
ليلخ نوچمه ناج و ليعامسا وچ نت
ليبن مسج رب ريبكت ناج درك
زآ و اهتوهش ز نت هتشك تشگ
زامن رد لمسب
لا مسب هب دش
هدز اهفص قح شيپ تمايق نوچ
هدمآ تاجانم رد و باسح رد
زير كشا نادزي شيپ هداتسيا
زيختسر زيخ تسار لاثم رب
ارم ىدروآ هچ ديوگ ىمه قح
ارت نم مداد هك تلهم نيا ردنا
In what have you brought your life to its end?
In what have you consumed your food and strength?
ىا هدرب ناياپ هچ رد ار دوخ رمع
ىا هدرك ىناف هچ رد توق و توق
Where have you dimmed the lustre of your eye?
Where have you dissipated your fve senses?
You have expended eyes and ears and intellect and the pure celestial substances:
what have you purchased from the earth?
I gave you hands and feet as spade and mattock.
When did those become of themselves?”
Even so hundreds of thousands of such sorrowful messages
come from the Lord.
At the time of standing (in prayer) these words return,
and from shame he is bent double in the genufection.
From shame the power of standing remains not, and from abashment
he recites a litany of glorifcation while his knees are bowed.
Ten comes the command,
“Lif up your head from the genufection and tell over answer to God.”
Te shamefaced one lifs up his head from the genufection;
then that man whose works are unripe falls on his face.
Again the command comes to him,
“Lif up your head from the prostration and give an account of your deeds.”
Once more the shamefaced one lifs up his head,
and falls again on his face, as a snake.
Again He says,
“Lif up your head and relate, for I will inquire of you, hair by hair.”
He has no power to stand on foot,
since the words of awe addressed to him have smitten his soul;
So he sits down because of that heavy burden.
Te Lord says to him, “Speak plainly!
I gave you bounty: tell, what were your thanks?
I gave you capital: come, show the interest.”
He turns his face to the right hand in the salutation—
towards the spirits of the prophets and those of the noble,
Meaning to say, “O kings, intercession,
for this vile one’s feet and mantle are stuck fast in the mire”
ىا هدوسرف اجك هديد رهوگ
ىا هدولاپ اجك رد ار سح جنپ
شرع ىاهرهوگ و شوه و شوگ و مشچ
شرف ز وت ىديرخ هچ ىدرك جرخ
دنلك و ليب نوچ تمداد اپ و تسد
دندش ىك نآ دوخ ز مديشخبب نم
نيگدرد ىاهماغيپ نينچمه
نينچ ترضح زا ديآ نارازه دص
عوجر دراد اهتفگ نيا مايق رد
عوكر رد وا ات ود دش تلاجخ ز و
دنامن تلجخ زا نداتسا توق
دناوخب ىحيبست مرش زا عوكر رد
رس رادرب دسر ىم نامرف زاب
رمش رب قح خساپ و عوكر زا
راسمرش نآ عوكر زا درآ رب رس
راك ماخ نآ دتف ور ردنا زاب
رس رادرب شديآ نامرف زاب
ربخ هدرك زا هداو و دوجس زا
راسمرش هر رگد وا درآ رب رس
رام وچمه ور رد زاب دتفا ردنا
وگ زاب و رآ رب رس ديوگ زاب
وم هب وم وت زا تسج مهاوخب هك
شدوبن نداتسيا اپ توق
شدز ناج رب ىتبيه باطخ هك
نارگ راب نآ ز هدعق دنيشن سپ
نايب اب وگ نخس ديوگ شترضح
دوب هچ تركش وگب مداد تتمعن
دوس ىامنب نيه هيامرس تمداد
ملس رد درآ تسار تسد هب ور
مارك نآ و ايبنا ناج ىوس
ميئل نياك تعافش ناهاش ىا ىنعي
ميلگ و ىاپ شدنام لگ رد تخس
ى هبساحم تبيه زا تمايق رد تسار تسد ىوس ملس تراشا نايب
نتساوخ تعافش و تناعتسا ايبنا زا و قح
Explaining that the salutation towards the right hand at the Resurrection indicates
dread of being examined by God and seeking help and intercession fom the prophets
Te prophets say, “Te day for remedy is past;
the remedy and the strong implement were there.
You are an untimely bird. Leave, O miserable one,
go, and do not wade in our blood.”
He turns his face to the lef hand towards his family and kinsfolk:
they say to him, “Be silent!
Listen, answer for yourself to the Creator. Who are we?
Sire, keep your hands of us!”
No succour comes either from this side or from that:
the soul of this desperate man is a hundred pieces.
Te wretched personage loses hope of all;
then he lifs up both hands in supplication,
Crying, “O God, I have lost hope of all:
You are the First and the Last and the ultimate Bourn.”
Behold in the ritual prayer these goodly indications,
in order that you may know these will certainly come to pass.
From the ritual prayer, which is the egg, hatch the chick;
do not peck like a bird without reverence or propriety.
How during the ritual prayer Daquqi heard cries of distress fom a ship that was about to sink
Daquqi made ready to act as Imam:
he began to perform the ritual prayer on the shore,
While that company stood up behind him.
Look you, a goodly company, and an elect Imam!
Of a sudden his eye turned towards the sea,
because he heard “Help! Help!” from the direction of the sea.
He saw amidst the waves a ship in fate,
and in tribulation and an evil plight.
تفر هراچ زور دنيوگ ايبنا
تفز رازفا تسد و دوب اج نآ هراچ
ور تخب دب ىا ىماگنه ىب غرم
وشم ردنا ام نوخ وگ ام كرت
پچ تسد ىوس هب دنادرگب ور
پخ هك شدنيوگ شيوخ و رابت رد
راگدرك اب وگ شيوخ باوج نيه
رادب ام زا تسد هجاوخ ىا ميا هك ام
دش هراچ وس نآ زا هن وس نيزا هن
دش هراپ دص لد هراچ ىب نآ ناج
ايك نيكسم دش ديمون همه زا
اعد ردنا تسد ود ره درآ رب سپ
ادخ ىا متشگ ديمون همه زك
اهتنم و ىيوت رخآ و لوا
نيبب اهتراشا شوخ نيا زامن رد
نيقي دش دهاوخب نياك ىنادب ات
زامن ى هضيب زا رآ نوريب هچب
زاس و ميظعت ىب غرم وچ نزم رس
ندش تساوخ قرغ هك ىتشك نآ ناغفا زامن نايم رد ىقوقد ندينش
زاس درك تماما رد ىقوقد نآ
زامن رد دمآ رد لحاس نآ ردنا
مايق رد وا ىپ رد تعامج نآ و
ماما هديزگب و موق ابيز تنيا
داتف ايرد ىوس شمشچ ناهگان
داد داد ايرد ىوس زا دينش نوچ
ىيتشك وا ديد جوم نايم رد
ىيتشز و لب رد و اضق رد
Night, clouds and huge waves:
these three types of darkness, and fear of the whirlpool.
ميظع جوم مه و ربا مه و بش مه
ميب باقرغ زا و ىكيرات هس نيا
A ferce wind, like Azra’il, arose;
the waves tossed on lef and right.
Te people in the ship were faint with terror:
cries of woe had arisen,
And in lamentation they were beating their heads with their hands:
infdel and deist—they all had become sincere,
Making heartfelt promises and vows to God
with a hundred humble entreaties in that hour
Bare-headed in the prostrate attitude were those whose faces,
because of perversity, had never seen the qibla at all.
Tey said, “Tis worship of God is useless”;
in that hour they saw a hundred lives therein.
Tey had entirely abandoned hope of all—
of friends and maternal and paternal uncles and father and mother.
At that moment ascetic and reprobate had become God-fearing
as a wicked man at the time of the death-agony.
Neither on the lef nor on the right was there any help for them:
when expedients are dead, is the time to invoke God.
Tey were in invocation and lament and moaning:
a black smoke went up from them to heaven.
Ten the Devil cried in enmity,
“Away! Away! O dog-worshippers, two maladies.
Death and woe! O unbelievers and hypocrites,
this will befall in the end,
Afer deliverance you will rejoice
to become peculiar devils for the sake of your lust,
And will not remember that in the day of peril
God took your hands from His decree.”
Tis cry was coming from the Devil;
but these words are unheard except by a good ear.
Mustafa, the Pole and the Emperor and the Sea of Purity,
has told us truly,
Tat what the ignorant will see in the end
the wise see from the frst step
تساخ لييارزع وچمه ىداب دنت
تسار و پچ ردنا تفوشآ اهجوم
هتساك تباهم زا ىتشك لها
هتساخرب اهليو او ى هرعن
دندز ىم رس رب هحون رد اهتسد
دندش صلخم همه دحلم و رفاك
نامز نآ عرضت دص اب ادخ اب
ناج هب هدرك اهرذن و اهدهع
چيه هك اهنآ دوجس رد هنهرب رس
چيپ چيپ زا ديدن هلبق ناشيور
ىگدنب نيا تس هدياف ىب هك هتفگ
ىگدنز دص نآ رد هديد نامز نآ
مامت هديربب ديموا همه زا
مام و اباب مع و لاخ و ناتسود
ىقتم مد نآ دش قساف و دهاز
ىقش ندنك ناج ماگنه رد وچمه
تسار ز ىن و دوب هراچ ناشپچ ز ىن
تساعد ماگنه درم نوچ اه هليح
هآ و ىراز رد و ناشيا اعد رد
هايس دود هدش ناشيا ز كلف رب
نيب نيب توادع زا مد نآ ويد
نيتلع ناتسرپ گس ىاك دز گناب
قافن و راكنا لها ىا كسج و گرم
قافتا نيا ندب دهاوخ تبقاع
صلخ دعب زا دشاب رت ناتمشچ
صاخ ويد توهش رهب زا ديوش هك
رطخ رد ىزور هك ديان ناتداي
ردق زا نادزي تفرگب ناتتسد
كيل ويد زا ادن دمآ ىمه نيا
كين شوگ زج دونشن ار نخس نيا
ىفطصم ام اب تس هدومرف تسار
افص ىايرد و هاشنهاش و بطق
تبقاع دهاوخ ديد لهاج هچناك
تبترم لوا ز دننيب نلقاع
If matters are hidden and secret at the beginning,
the wise man sees at frst, while that obstinate one at last.
رس و تسا بيغ رگا زاغآ ز اهراك
رصم نآ رخآ و ديد لوا لقاع
Te beginning thereof is concealed,
and both the wise man and the ignorant will see the end in manifestation;
If you, O rebellious one, do not see the hidden event—
when did the torrent sweep away your prudence?
What is prudence? To think ill of this world.
He at every moment will see a sudden calamity.
Te ideas of the prudent man
It is as when a lion has suddenly come up
and seized a man and dragged him into the jungle.
At that carrying of, what will he think of ? Consider,
and think of the same thing, O you who are learned in the Religion.
Te lion, Destiny, is dragging into the jungles our souls
which are preoccupied with business and trades.
Tat is like that the people have fear of poverty,
plunged up to their throats in the briny water.
If they should fear the Creator of poverty,
treasures would be opened to them on the earth.
Trough fear of afiction they all are in the very essence of afiction:
in their quest for existence they have fallen into non-existence.
Daquqi’s entreaty and intercession for the deliverance of the ship
When Daquqi beheld that turmoil,
his pity was stirred and his tears fowed fast.
He said, “O Lord, do not look at their deeds!
Take their hands, O auspicious King!
Bring them back well and safe to the shore,
O You whose hand reaches sea and land!
O Gracious One, O Merciful and Everlasting One,
pass over this wickedness committed by devisers of evil!
نآ رخآ و دشاب هديشوپ شلوا
نايع رد دنيبب لهاج و لقاع
دونع ىا بيغ ى هعقاو ىنيبن رگ
دوبر ردنا ىك بليس ار مزح
ناهج رب ىنامگ دب دوب هچ مزح
ناهگان ىلب دنيب مد هب مد
مزاح درم تاروصت
ديسر ىريش ناهگان هك نانچ نآ
ديشك هشيب رد و دوبرب ار درم
نيبب ندرب نآ رد دشيدنا هچ وا
نيد داتسا ىا شيدنا نامه وت
اه هشيب رد اضق ريش دشك ىم
اه هشيپ و راك لوغشم ام ناج
قلخ دنسرت ىم رقف زك نانچ نآ
قلح هب ات هتفر روش بآ ريز
نيرفآ رقف نآ زا ىدنسرتب رگ
يمز رد ىتشگ فشك ناشاهجنگ
مغ نيع رد مغ فوخ زا ناش هلمج
مدع رد هداتف ىتسه ىپ رد
ىتشك صلخ رد ىقوقد تعافش و اعد
ديدب ار تمايق نآ ىقوقد نوچ
ديود وا كشا و ديشوج وا محر
ناشلعف ردنا رگنم بر اي تفگ
ناشن وكين هش ىا ريگ ناشتسد
رب زاب لحاس هب ناشتملس شوخ
رب و رحب رد وت تسد هديسر ىا
ىدمرس ميحر ىا و ميرك ىا
ىدب نيا نلاگس دب زا راذگ رد
O You who have given, free of cost, a hundred eyes and ears, and,
without bribe, have dispensed intellect and understanding;
شوگ و مشچ دص ناگيار هدادب ىا
شوه و لقع هدرك شخب توشر ز ىب
Who have bestowed the gif before the merit,
having sufered from us the whole of ingratitude and transgression:
O Almighty One,
You are able to pardon our great sins in privacy.
We have burnt ourselves from lust and greed,
and even this invocation we have learned from You.
In reverence for Your having taught to invoke
and for having lighted the lamp amidst darkness like this.”
Tus was the invocation running on his tongue at that time,
like faithful mothers.
Te tears were fowing from his eyes,
and that invocation was going up to Heaven from him beside himself.
Tat unconscious invocation is, in truth, diferent:
that invocation is not from him, it is spoken by the Judge.
God is making that invocation, since he is non-existent (fana):
the invocation and the answer are from God.
Tere is not present the medium, namely, the created person:
body and spirit are unaware of making that supplication.
Te servants of God are merciful and long-sufering:
they possess the disposition of God in regard to putting things right.
Tey are kind and honest ones,
helpers in the hard plight and the heavy day.
Listen; seek this company, O aficted one!
Listen; hold them a prize before the afiction.
Trough the breath of that hero the ship was saved,
while the people in the ship thought by their own eforts,
Tat maybe in dread
their arm had skillfully shot an arrow at the target.
Foxes, in the chase, are saved by their legs,
but the foxes inconsiderately deem that from their tails.
Tey play fondly with their tails, thinking,
“Tese save our lives in the ambuscade.”
O fox, preserve your legs from brickbats;
when you have no legs, what use is your tail, O bold-eyed one?
اطع هديشخب قاقحتسا زا شيپ
اطخ و نارفك هلمج ام زا هديد
ميظع ناهانگ ام زا ميظع ىا
ميرح رد ندرك وفع ىناوت وت
ميتخوس ار دوخ صرح و زآ ز ام
ميتخومآ وت ز مه ار اعد نيو
ىتخومآ اعد هك نآ تمرح
ىتخورفا غارچ تملظ نينچ رد
اعد شظفل رب تفر ىم نينچمه
افو اب ناردام نوچ نامز نآ
اعد نآ و شمشچ ود زا تفر ىم كشا
امس رب دمآرب ىم ىو زا دوخ ىب
تسا رگيد دوخ نآ دوخ ىب ىاعد نآ
تسا رواد تفگ تسين وا ز اعد نآ
تسانف وا نوچ دنك ىم قح اعد نآ
تسادخ زا تباجا نآ و اعد نآ
نايم ردنا ىن قولخم ى هطساو
ناج و مسج ندرك هبل نآ ز ربخ ىب
رابدرب و ميحر قح ناگدنب
راك حلصا رد دنراد قح ىوخ
نارگيراي ناتوشر ىب نابرهم
نارگ زور رد و تخس ماقم رد
لتبم ىا ار موق نيا وجب نيه
لب زا شيپ ناشراد تمينغ نيه
ناولهپ نآ مد زا ىتشك تسر
نامگ دوخ دهج هب ار ىتشك لها و
رذح رد ناشيا ىوزاب رگم هك
رنه زا ىريت تخادنا فده رب
راكش رد ار ناهبور دناهر اپ
رارغ ناهابور دنناد مد ز نآ و
نياك دنزاب دوخ مد اب اهقشع
نيمك رد ار ام ناج دناهر ىم
خولك زا راد هگن ار اپ اهبور
خوش مشچ ىا دوس هچ مد دوبن وچ اپ
We are like foxes, and the noble are our legs:
they save us from a hundred kinds of vengeance.
مارك ام ىاپ و ميهابور وچ ام
ماقتنا نوگ دص ز نامدناهر ىم
Our subtle contrivance is as our tails:
we play fondly with our tails, lef and right.
We wag our tails in argumentation and cunning,
in order that Zayd and Bakr may remain amazed at us.
We have sought to excite the amazement of the people;
we have eagerly grasped at Divinity,
Tat by means of guile we may gain possession of hearts;
we do not see that we are in a ditch
You are in the ditch and in the pit, O scoundrel:
keep your hands of the moustache of others!
When you arrive at a fair and beauteous garden,
afer that lay hold of the people’s skirts and lead them.
O you, who dwell in the prison of the four and the fve and the six,
lead others also to a goodly place!
O you who, like an ass-servant, are the comrade of the ass’s rump,
you have found a spot to kiss: take us!
Since servitude to the Beloved has not been granted you,
from where has arisen in you the wish for sovereignty?
In your desire that they should say to you “Bravo!”
you have tied a bowstring on the neck of your soul.
O fox, abandon this tail, contrivance,
and devote your heart to the lords of the heart.
Under the protection of the lion, roast-meat will not fail;
O fox, do not hasten towards the carcass.
O heart, you will be regarded by God at the moment when,
like a part, you go towards your Whole.
God says, “Our regard is on the heart;
it is not on the external form, which is water and earth.”
You say, “I too have a heart”;
the heart is above the empyrean, it is not below.
Certainly in the dark earth also there is water,
but it is not proper for you to wash your hands with that water,
Because, though it is water, it is overcome by the earth.
Do not, then, say of your heart, “Tis too is a heart.”
تسام مد نوچ ام كيراب ى هليح
تسار و پچ مد اب ميزاب اهقشع
ركم و للدتسا ز مينابنجب مد
ركب و ديز ام زا دنام ناريح هك ات
ميدش ناقلخ ىناريح بلاط
ميدز تيهولا ردنا عمط تسد
ميوش اهلد كلام نوسفا هب ات
ميوگ ردناك ام مينيب ىمن نيا
نابتلق ىا ىهچ رد و ىوگ رد
نارگيد لابس زا راداو تسد
شوخ و ابيز ىسر ىناتسب هب نوچ
شك و ريگ ناقلخ ناماد نآ زا دعب
شش و جنپ و راچ سبح ميقم ىا
شكب مه ار نارگيد ىياج زغن
رخ نوك فيرح هدنبرخ وچ ىا
ربب ار ام ىتفاي ىهاگ هسوب
تسد تسود ىگدنب تدادن نوچ
تس هتساخ تياجك زا ىهاش ليم
ىهز تدنيوگ هك نآ ىاوه رد
ىهز تناج ندرگ رد ىا هتسب
لهب ار تليح مد نيا اهبور
لد نادنوادخ رب لد نك فقو
بابك ديان مك ريش هانپ رد
باتش مك هفيج ىوس وت اهبور
ىوش هگ نآ قح روظنم لد وت
ىور دوخ لك ىوس ىوزج وچ هك
تسا لد رب نامرظن ديوگ ىمه قح
تسا لگ و بآ نآ هك تروص رب تسين
تسه زين لد ارم ىيوگ ىمه وت
تسپ هب ىن دشاب شرع زارف لد
تسه بآ مه نيقي هريت لگ رد
تسد بآ دياشن تبآ نآ ز كيل
تسا لگ بولغم تسا بآ رگ هكنا ز
تسا لد مه نياك وگم ار دوخ لد سپ
Te heart that is higher than the heavens
is the heart of the saint or the prophet.
تسا رترب اهنامسآ زك ىلد نآ
تسا ربمغيپ اي لادبا لد نآ
Tat has become cleansed of earth and purifed;
it has come to growth and has been made complete.
It has taken leave of earth and has come to the Sea;
it has escaped from the prison of earth and has become of the Sea.
Our water has remained imprisoned in earth.
Listen, O Sea of Mercy, draw us out of the clay!
Te Sea says, “I draw you into myself,
but you art vainly pretending to be the sweet water.
Your vain pretence is keeping you deprived of fortune:
abandon that fancy and enter into me.”
Te water in the earth desires to go into the Sea;
the earth has seized the water’s foot and is dragging.
If it releases its foot from the hand of the earth,
the earth will be lef dry, and it becomes absolutely free.
What is that drawing back of the water by the earth?
Your drawing the dessert and unmixed wine.
Even so every lust in the world,
whether it be riches or power or bread—
Each of these things produces intoxication in you,
and when you gain it not, it inficts a headache upon you.
Tis headache of grief has become a proof
that your intoxication was caused by that missed object.
Do not partake of these but according to the measure of necessity,
lest they grow predominant and become rulers over you.
You scornfully refused, saying, “I am the owner of a heart:
I have no need of anyone else, I am united.”
Tat is as though the water in the earth should scornfully refuse,
saying, “I am the water, and why should I seek aid?”
You fancied this polluted was the heart;
consequently you averted your heart from those possessed of hearts.
Do you indeed think it possible that this heart
which is in love with milk and honey should be that heart?
Te deliciousness of milk and honey is the refection of the heart:
from that heart the sweetness of every sweet thing is derived.
هدش ىفاص لگ ز نآ هتشگ كاپ
هدش ىفاو هدمآ ىنوزف رد
هدمآ رحب ىوس هدرك لگ كرت
هدش ىرحب لگ نادنز زا هتسر
نيه تس هدنام لگ سوبحم ام بآ
نيط ز ار ام نك بذج تمحر رحب
مشك دوخ رد ارت نم ديوگ رحب
مشوخ بآ نم هك ىفل ىم كيل
ارت دراد ىم مورحم وت فل
آ رد نم رد نك تشادنپ نآ كرت
دور ايرد رد هك دهاوخ لگ بآ
دشك ىم و بآ ىاپ هتفرگ لگ
لگ تسد زا دوخ ىاپ دناهر رگ
لقتسم دش وا و كشخ دنامب لگ
ار بآ لگ زا تسيچ نديشك نآ
ار بان بارش و لقن وت بذج
ناهج ردنا ىتوهش ره نينچمه
نان هاوخ و ناج هاوخ و لام هاوخ
دنك ىتسم ارت اهنيز ىكي ره
دنز ىم ترامخ نآ ىباين نوچ
تس هدش نآ ليلد مغ رامخ نيا
تس هدب تا ىتسم دوقفم نآ دب هك
ريگم نيز ترورض ى هزادنا هب زج
ريما وت رب و بلاغ ددرگن ات
ملد بحاص نم هك وت ىديشك رس
ملصاو مرادن ىريغ تجاح
دشك رس لگ رد بآ هك نانچ نآ
ددم ميوج ارچ و بآ منم هك
ىتشادنپ ار هدولآ نيا وت لد
ىتشادرب لد لها ز لد مرجل
نيا دشاب لد نآ هك ىراد اور دوخ
نيبگنا و ريش قشع رد دوب واك
تسا لد سكع نيبگنا و ريش فطل
تسا لصاح لد زا شوخ نآ ار ىشوخ ره
Hence the heart is the substance, and the world is the form:
how should the heart’s shadow be the object of the heart’s desire?
ضرع ملاع و رهوج لد دوب سپ
ضرغ ار لد دوب نوچ لد ى هياس
Is that the heart that is enamoured of riches and power,
or is submissive to this black earth and water,
Or to vain fancies which it worships in the darkness
for the sake of fame?
Te heart is nothing but the Sea of Light:
is the heart the place for vision of God—and then blind?
Te heart is not in hundreds of thousands noble or common;
it is in a single one: which is he? Which?
Leave a fragment of the heart and seek the heart,
in order that by means of it that fragment may become as a mountain.
Te heart is encompassing this realm of existence
and scattering gold in benefcence and bounty.
It chooses to lavish blessings derived from the Blessedness of God
upon the people of the world.
Whoever’s skirt is right and ready,
the largesse of the heart comes to that person.
Your skirt is supplication and presence:
beware, do not put in your skirt the stone of iniquity,
In order that your skirt may not be torn by those stones
and that you may distinguish the sterling coin from the colours.
You have flled your skirt with stones from this world,
and also with stones of silver and gold, as children.
Inasmuch as from that fancy of silver and gold there was no gold,
the skirt of your sincerity was rent and your sorrow increased.
How should the stone appear to the children as stone,
till Reason lays hold of their skirts?
Te Pir is Reason, not that white hair:
hair is not contained in this fortune and hope.
هاج و تسا لام قشاع واك ىلد نآ
هايس بآ و لگ نيا نوبز اي
وا تاملظ رد هك ىتلايخ اي
وگو تفگ ىارب ناشدتسرپ ىم
رون ىايرد نآ ريغ دشابن لد
روك هاگ نآ و ادخ هاگ رظن لد
ماع و صاخ نارازه دص ردنا لد ىن
مادك نآ تسا مادك دشاب ىكي رد
وجب ار لد لهب ار لد ى هزير
وا زا ىهوك نوچ هزير نآ دوش ات
دوجو ى هطخ نيا ردنا تسا طيحم لد
دوج و ناسحا زا دناشفا ىمه رز
راثن اهتملس قح ملس زا
رايتخا ز ملاع لها رب دنك ىم
دعم و تسا تسرد نماد ار هك ره
دسر ىم سك نادب لد راثن نآ
روضح و تسا زاين نآ وت نماد
روجف گنس نآ نماد رد هنم نيه
اهگنس نآ ز تنماد دردن ات
اهگنر زا ار دقن ىنادب ات
ناهج زا نماد وت ىدرك رپ گنس
ناكدوك نوچ رز و ميس گنس ز مه
دوبن رز نوچ رز و ميس لايخ زا
دوزف مغ و ديرد تقدص نماد
گنس گنس ار ناكدوك ديامن ىك
گنچ هب ناشنماد لقع دريگن ات
ديپس ىوم نآ هن دمآ لقع ريپ
ديما و تخب نيا رد دجنگ ىمن وم
ناريح و بيغ ى هدرپ رد ندش اديپان و ناشيا نديرپ و ىقوقد تعافش و اعد رب تعامج نآ ندرك راكنا
نيمز رب اي دنتفر اوه رب هك ىقوقد ندش
How the company took ofence at Daquqi’s invocation and intercession, and few away
and disappeared in the Veil of the Unseen World; and how Daquqi was bewildered
whether they had gone into the air or on the earth.
“When the ship was saved and attained to their desire,
simultaneously the prayer of that company was fnished.
Tey began to murmur to one another, saying,
‘O father, which of us is this busybody?’
Each one spoke in secret to the other,
concealed behind Daquqi’s back,
And each one said, ‘I did not make this invocation just now,
either externally or internally.’
He said, ‘It would seem that this Imam of ours, by grief,
has meddled in ofering a prayer.’
Said the other, ‘O you who are familiar with certainty,
so it appears to me too.
He has been meddlesome: by distress
he has interfered with Him who chooses, the Absolute One.’
When I looked behind
to see what those noble ones were saying,
I did not see one of them in their place:
they had all gone from their place.
Neither on the lef nor on the right nor above nor below:
my keen eye was unable to fnd the company.
You might say that they were pearls had become water:
there was neither footprint nor any dust in the desert.
At that moment they all entered into the tents of God:
into what garden had the troop gone?
I remained in amazement as to how God caused this company
to be concealed from mine eye.”
In such wise did they vanish from his eye,
like the plunge of fshes into the water of a stream.
During Years he continued to grieve for them;
during ages he shed tears in longing for them.
ماك هب دمآ و ىتشك نآ ديهر نوچ
مامت مه تعامج نآ زامن دش
رگدمه اب ناشداتفا ىجفجف
ردپ ىا ام زا تسيك ىلوضف نياك
رس دنتفگ رگد نآ اب ىكي ره
رتتسم ىقوقد تشپ سپ زا
نونك متسدركن نم كي ره تفگ
نورد زا ىن نورب زا ىن اعد نيا
درد ز ام ماما نياك انام تفگ
دركب ىتاجانم هنلوضفلا وب
نيقي راي ىا هك رگيد نآ تفگ
نينچ نيا ديامن ىم مه ارم رم
ضابقنا زا تسا هدوب ىلوضف وا
ضارتعا قلطم راتخم رب درك
مرگنب ات سپس مدرك هگن نوچ
مرك لها نآ دنيوگ ىم هچ هك
ماقم رد مديدن ار ناشيا زا كي
مامت دوخ ماقم زا دندوب هتفر
ريز هن لاب ىن تسار ىن پچب ىن
ريچ موق رب دشن نم زيت مشچ
تشگ بآ ىيوگ دندوب اهرد
تشد هب ىدرگ ىن و اپ ناشن ىن
همه مد نآ دندش قح بابق رد
همر نآ دنتفر هضور نيمادك رد
ار موق نياك مدنام ريحت رد
ام مشچ رب قح ديناشوپب نوچ
وا مشچ زا دندش ناهنپ نانچ نآ
وج بآ رد نايهام ى هطوغ لثم
دنامب ناشيا ترسح رد اهلاس
دنار كشا ناشيا قوش رد اهرمع
You may say, “How should a man of God bring into view
the thought of human beings beside God?”
رظن ردنا قح درم ىيوگب وت
رشب ركذ ادخ اب درآ رد ىك
You are in a hole here, O so-and-so,
because you have regarded them as fesh, not as spirit.
You have come to ruin, O foolish man,
because like the vulgar you regarded them for these human beings.
You have regarded in the same way as the accursed Iblis:
he said, “I am of fre, Adam is of earth.”
Bandage your satanic eye for one moment: how long, pray,
will you regard the form? How long, how long?
O Daquqi with streaming eyes, come,
do not abandon hope: seek them!
Come; seek, for search is the pillar of fortune:
every success consists in fxing the heart.
Unconcerned with all the business of the world,
keep saying with your soul ku, ku, like the dove.
Consider this well, O you who are veiled,
that God has tied “invocation” to “I will answer.”
Whoever’s heart is purged of infrmity;
his invocation will go unto the Lord of glory.
Explaining further the story of him who in the time of David, on whom be peace, sought to receive
lawful means of livelihood without working or taking trouble,
and how his prayer was answered favourably.
Te story has come into my mind
how that poor man used to moan and lament day and night,
And beg of God a lawful means of livelihood
without pursuit and trouble and work and movement.
We have formerly related a part of what happened to him, but hin-
drance intervened and became fvefold.
Too we shall tell it. Where will it fee,
since wisdom has poured from the clouds of God’s bounty?
Te owner of the cow espied him and said
“Hey, O you to whose unrighteousness my cow has fallen a prey,
نلف ىا اج نيا دبسخ ىم نيا زا رخ
ناج هن ار ناشيا وت ىديد رشب هك
ماخ درم ىا تس هدش ناريو نيا زا راك
ماع وچ ار اهنيا رم ىديد رشب هك
نيعل سيلبا هك ىديد نامه وت
نيط ز مدآ مشتآ زا نم تفگ
دنبب مد كي ار هناسيلبا مشچ
دنچ دنچ رخآ تروص ىنيب دنچ
وج وچمه مشچ ود اب ىقوقد ىا
وجب ار ناشيا ديموا ربم نيه
تسا نتسج تلود نكر هك وجب نيه
تسا نتسب ردنا لد رد ىداشگ ره
هتخادرپ ناهج راك ى همه زا
هتخاف نوچ ناج هب وگ ىم وك و وك
بجتحم ىا نيا ردنا رگنب كين
بجتسأ رب قح تسب ار اعد هك
للتعا زا دش كاپ لد ار هك ره
للجلا وذ ات دور ىم شياعد نآ
ملسلا هيلع دواد دهع رد جنر و بسك ىب للح ىزور بلاط نآ تياكح ندرك حرش زاب
وا ىاعد ندش باجتسم و
ريقف ناك تياكح نآ دمآ مداي
ريفن و ناغفا درك ىم بش و زور
للح ىزور تساوخ ىم ادخ زو
لاقتنا و بسك و جنر و راكش ىب
وا لاح ىضعب ميتفگ نيا زا شيپ
وت جنپ دش و دمآ قيوعت كيل
تخيرگ دهاوخ اجك شمييوگب مه
تخيرب تمكح قح لضف ربا ز نوچ
نيه تفگ و ديدب شواگ بحاص
نيهر هتشگ نم واگ تملظ هب ىا
Hey, tell why did you kill my cow?
Fool! Pickpocket! Deal fairly.”
ارم واگ وگب ىتشك ارچ نيه
آ ردنا فاصنا رارط هلبا
He said, “I was begging God for daily bread
and preparing a qibla of supplication.
Tat ancient prayer of mine was answered.
She was my portion of daily bread: I killed her. Behold the answer!”
He came angrily and seized his collar; having lost patience,
he struck him in the face with his fst several times.
How both the adversaries went to David, on whom be peace.
He led him to the Prophet David, saying,
“Come, O you crazy fool and criminal!
Drop silly argument, O impostor;
let intelligence into your body and come to your senses!
What is this that you are saying? What is the prayer?
Do not laugh at my head and beard and your own, O scoundrel!”
He said, “I have ofered prayers to God,
I have borne much toil and pain in this supplication.
I possess the certainty the prayer has been answered.
Dash your head against the stones, O foul-spoken one!”
He cried, “Hey, gather round, O Moslems!
Behold the drivel and raving of this imbecile!
O Moslems, for God’s sake,
how should prayer make my property belong to him?
If it were so, by means of a single prayer of this kind
the whole world would carry of possessions by force.
If it were so, the blind beggars
would have become grandees and princes;
Tey are day and night in invocation and praise,
uttering entreaties and crying, ‘O God, give unto us!
Unless You give, assuredly no one will give:
O Opener, do You open the lock of this!’
Supplication and prayer is the means whereby the blind earn their livelihood,
they get no gif but a crust of bread.”
متساوخ ىم قح ز ىزور نم تفگ
متسارآ ىم هبل زا ار هلبق
باجتسم دش ما هنهك ىاعد نآ
باوج كن متشك دوب نم ىزور
تفرگ شنابيرگ دمآ مشخ ز وا
تفكشان شيور هب دز ىتشم دنچ
ملسلا هيلع ربماغيپ دواد دزن مصخ ود ره نتفر
ىبن دواد هب ات شديشك ىم
ىبغ جيگ ملاظ ىا ايب هك
اغد ىا نك اهر دراب تجح
آ شيوخ اب و روآ نت رد لقع
دنخم دوب هچ اعد ىيوگ ىم هچ نيا
دنول ىا شيوخ و نم شير و رس رب
ما هدرك اهاعد قح اب نم تفگ
ما هدروخ نوخ ىسب هبل نيا ردنا
باجتسم دش اعد مراد نيقي نم
باطخ ركنم ىا گنس رب نزب رس
نيملسم اي نيه دييآ درگ تفگ
نيهم نيا راشف و دينيب ژاژ
ارم لام اعد ناناملسم ىا
ادخ رهب دنك وا نآ زا نوچ
نيدب ملاع همه ىدوب نينچ رگ
نيك هب ىدندرب كلما اعد كي
ريرض نايادگ ىدوب نينچ رگ
ريما و ىدندب هتشگ مشتحم
انث و دنياعد ردنا بش و زور
ادخ ىا هد ناموت هك نايوگ هبل
نيقي دهدن سك چيه ىهدن وت ات
نيا دنب اشگب وت هدنياشگ ىا
اعد و هبل دوب ناروك بسكم
اطع زا دنباين ىنان بل زج
Te people said, “Tis Moslem speaks the truth,
and this prayer-monger is one who seeks to act unjustly.
تسوگ تسار ناملسم نيا دنتفگ قلخ
تسوج ملظ اهاعد ى هدنشورف نيو
How should this prayer be a means of acquiring property?
When forsooth did the religious Law enter this on the roll?
Even as the delicious savour of the cry Am not I (your Lord)?
subsists in the heart of every true believer till the Resurrection,
A thing becomes your property by sale and donation
or by bequest and gif or by some means of this kind.
In what book is this new statute?
Give back the cow or go to prison!”
He was turning his face to Heaven,
“No one knows my experience save You.
You put that prayer into my heart,
You raised dreams.”
Not idly was I uttering that prayer:
like Joseph, I had dreamed dreams.”
Joseph saw the sun and the stars
bowing low before him, like servants.
He relied upon the true dream:
in the dungeon and prison he sought nothing but that.
Because of his reliance upon that,
he cared nothing for servitude or reproach or more or less.
He relied upon his dream
which was shining in front of him like a candle.
When they cast Joseph into the well,
there came to his ear a cry from God—
“O paladin, one day you will become king,
so that you may rub this wrong upon their faces.”
He who utters this cry is not visible,
but the heart recognized the Speaker from the efect
From that allocution a strength and peace and support
fell into the midst of his soul.
Trough that majestic cry the well became to him
a rose-garden and banquet, as the fre to Abraham.
By means of that strength he cheerfully endured
every afiction that came to him aferwards—
كلم بابسا زا دشاب ىك اعد نيا
كلس هب دوخ تعيرش ار نيا ديشك ىك
تْ س
أ گناب نآ قوذ هك نانچمه
تسه رشح ات ىنموم ره لد رد
اطع اي تيصو اي ششخب و عيب
ارت ىكلم دوش نيا سنج ز اي
ون عرش نيا تسا رتفد نيمادك رد
ور سبح اي هد زاب وت ار واگ
ور درك ىم نامسآ ىوس هب وا
وت ريغ دنادن ار ام ى هعقاو
ىتخادنا اعد نآ نم لد رد
ىتخارفا ملد ردنا ديما دص
اعد نآ هفازگ مدرك ىمن نم
اهباوخ مدوب هديد فسوي وچمه
نارتخا و باتفآ فسوي ديد
ناركاچ نوچ نانك هدجس وا شيپ
تسرد باوخ رب دوب شدامتعا
تسجن ىم ار نآ زج نادنز و هچ رد
مغ چيه شدوبن نآ دامتعا ز
مك و شيب و ملم ز و ىملغ زا
شيوخ باوخ رب وا تشاد ىدامتعا
شيپ ز شديزورف ىم ىعمش وچ هك
هاچ هب ار فسوي دندنكفا رد نوچ
هلا زا ار وا عمس دمآ گناب
ناولهپ ىا ىوش هش ىزور وت هك
ناشيور رد افج نيا ىلامب ات
رظن رد ديان گناب نيا لياق
رثا ز ار لياق تخانشب لد كيل
ىدنسم و ىتحار و ىتوق
ىدن نآ ز شداتف ناج نايم رد
ليلج گناب نادب ىو رب دش هاچ
ليلخ رب شتآ وچ ىمزب و نشلگ
ديسر ىم شتآ زا دعب هك افج ره
ديشك ىم ىداش هب توق نادب وا
So that they do not rebel in tribulation
or shrink from the commands and prohibitions of God.
ضارتعا ناشلب رب دشابن ات
ضابقنا ناشقح ىهن و رما ز ىن
Te rose-jam digests the morsel,
that is, the decree, which bestows bitterness;
He that does not rely upon the rose-jam
vomits the morsel in disgust.
Anyone who has dreamed of the Day of Alast
is drunk in the path of devotional works, drunken:
Like a drunken camel, he is bearing this sack without fagging
and without questioning and without fatigue;
Te froth round his muzzle, namely, his confession of faith,
has become a witness to his intoxication and heart-burning.
Trough the strength the camel becomes like a ferce lion;
beneath the heavy burden he eats little.
In longing for the she-camel a hundred starvations on him;
the mountain seems to him a strand of hair.
He who has not dreamed such a dream in Alast
does not become a servant and seeker in this world;
Or if he does become, always changing and shifing in vacillation:
he gives thanks for one moment and utters complaints for a Year.
He steps forward and backwards in the Way of the Religion
with a hundred vacillations and without certainty.
I owe the exposition of this. Lo, the pledge; and if you are in haste,
hear from Have not We opened….?
Since the explanation of this subject has no end,
proceed to the litigant of the cow.
He said, “Te impostor has called me blind because of this crime:
O God, ‘it is a very satanic inference.
When have I been praying in the fashion of the blind?
When have I begged of anyone except the Creator?
Te blind man in his ignorance has hope of creatures;
I of You, by whom every difcult thing is easy.
Tat blind fellow has reckoned me amongst the blind:
he has not seen my soul’s humble supplication and my entire devotion.
Tis blindness of mine is the blindness of love:
it is Love makes one blind and deaf, O Hasan.
دهن ىم ىخلت هك ىمكح ى همقل
دهد ىم شراوگ ار نآ ركش لگ
دنتسم دوبن هك ار نآ ركش لگ
دنك ىم ىق وا راكنا ز ار همقل
تْ س
أ زور زا ديد ىباوخ هك ره
تسم تاعاط هر رد دشاب تسم
لاوج نيا تسم رتشا نوچ دشك ىم
للم ىب و نامگ ىب و روتف ىب
وا زوپ درگ هب شقيدصت كفك
وا زوس لد و ىتسم هاوگ دش
هدش رن ريش وچ توق زا رتشا
هدش روخ كدنا راب لقث ريز
وا رب هقاف دص هقان ىوزرآ ز
وم رات ششيپ هوك ديامن ىم
ديدن ىباوخ نينچ واك نآ
تْ س
أ رد
ديرم و هدنب دشن ايند نيا ردنا
هلد دص ددرت ردنا دشب رو
هلگ ىلاس و شتسا ركش نامز كي
نيد هار رد سپ ىاپ و شيپ ىاپ
نيقي ىب ددرت دص اب دهن ىم
ورگ كن منيا حرش راد ماو
ونش ْ حَ ر
ن ْ م
أ ز تتسا باتش رو
نارك ىنعم نيا حرش درادن نوچ
نار واگ ىعدم ىوس هب رخ
اغد نآ مرج نيز دناوخ مروك تفگ
ادخ ىا تسا سايق هناسيلب سب
ما هدرك ىم ىك هناروك اعد نم
ما هدروآ ىك هيدك قلاخ هب زج
لهج ز دراد عمط ناقلخ زا روك
لهس راوشد ره تست زك وت ز نم
ديرمشب ناروك ز مروك ىكي نآ
ديدن مصلخا و ناج زاين وا
نم ىروك نيا تسا قشع ىروك
نسح ىا تسا مصي و ىمعي بح
I am blind to aught other than God; I am seeing by Him:
this is what Love demands, it is well. Say.
ودب انيب ادخ ريغ زا مروك
وگب دشاب نيا قشع ىاضتقم
Do not You, who are seeing, deem me to be one of the blind:
I am revolving round Your grace, O Axis.
Just as You did show a dream to the veracious Joseph,
and it became a support to him,
To me too Your grace showed a dream:
that endless prayer of mine was not an idle play.
Creatures do not understand my hidden thoughts
and they regard my words as drivel.
Tey have the right, for who knows the mystery of the Unseen
save the Knower of secrets and the Coverer of faults?”
His adversary said to him, “Turn your face to me! Tell the truth!
Why have you turned your face towards Heaven, uncle?
You are employing fraud, you are casting error:
you are prating of love and nearness.
Inasmuch as you are spiritually dead,
with what face have you turned your face towards the heavens?”
An uproar arose on this account in the city,
that Moslem laid his face on the ground.
Crying, “O God, do not put this servant to shame:
if I am wicked, yet do not divulge my secret.
You know, and the long nights during which I was calling unto You
with a hundred supplications.
Albeit this has no worth in the sight of the people,
in Your sight it is like a shining lamp.”
How David, on whom be peace, heard what both the litigants had to say,
and interrogated the defendant
When the prophet David came forth, he said,
“Hey, what is this about? What is it?”
Te plaintif said, “O prophet of God, justice!
My cow strayed into his house.
He killed my cow. Ask him why he killed my cow,
and explain what happened.”
رادم مناروك ز ىيانيب هك وت
رادم ىا تفطل درگ رب مرياد
ار قيدص فسوي هك نانچ نآ
اكتم شتشگ و ىدومنب باوخ
دومن ىباوخ مه وت فطل ارم رم
دوبن ىزاب مدح ىب ىاعد نآ
ارم رارسا قلخ دنادن ىم
ارم راتفگ دنناد ىم ژاژ
بيغ زار دناد هك و تسا ناشقح
بيع راتس و رس ملع ريغ
وگب قح نك نم هب ور شتفگ مصخ
ومع ىدرك نامسآ ىوس هچ ور
ىنگفا ىم طلغ ىرآ ىم ديش
ىنز ىم تبرق فل و قشع فل
ىا هدرم لد نوچ ىور نيمادك اب
ىا هدرك اهنامسآ ىوس ىور
نيا زا هداتفا رهش رد ىلغلغ
نيمز رب ور دهن ىم ناملسم نآ
نكم اوسر ار هدنب نيا ادخ ىاك
نكم اديپ نم رس مه مدب رگ
زارد ىاهبش و ىناد ىمه وت
زاين دص اب ار وت مدناوخ ىمه هك
تسين ردق دوخ رگا ار نيا قلخ شيپ
تسا ىنشور غارچ نوچمه وت شيپ
هيلع ىعدم زا ندرك لاؤس و مصخ ود ره نخس ملسلا هيلع دواد ندينش
نورب دمآ ىبن دواد هك نوچ
نوچ لاوحا نيا تسا نوچ نيه تفگ
لا ىبن ىا تفگ ىعدم
داتف رد وا ى هناخ رد نم واگ
ارچ هك شسرپب ار مواگ تشك
ارجام نك نايب وا تشك نم واگ
David said to him, “Speak, O noble one!
How did you destroy the property of this honourable person?
مركلا وب ىا وگب شدواد تفگ
مرتحم كلم وت ىدرك فلت نوچ
Take care! Do not talk incoherently, bring forward plea,
in order that this claim and cause may be laid aside.”
He said, “O David, for seven Years
I was day and night in invocation and entreaty.
Tis I was seeking from God:
‘O God, I want a means of livelihood lawful and without trouble.’
Men and women are acquainted with my lamentation;
the children describe this happening.
Ask whomsoever you will for information about this,
so that he may tell without torture and without harm.
Inquire of the people both and secretly
what this beggar with the tattered cloak used to say.
Afer all this invocation and outcry,
suddenly I saw a cow in my house.
My eye became dim, not on account of the food,
for joy that the supplication had been accepted.
I killed her that I might give (alms) in thankfulness
that He who knows things unseen had hearkened to my prayer.”
How David, on whom be peace, gave judgment against the slayer of the cow.
David said, “Wipe out these words
and declare a legal plea in this dispute.
Do you deem it allowable that, without any plea,
I should establish a wrong ordinance in the city?
Who gave you this? Did you buy or inherit her?
How will you take the crop? Are you the farmer?
Know, uncle that the acquisition is like agriculture:
unless you sow, the produce does not belong to you;
For you reap what you sow: that is yours.
Otherwise, this act of injustice is proved against you.
Go, pay the Moslem’s money, and don’t speak falsely.
Go, try to borrow, and pay, and don’t seek wrong.”
رايب تجح وگم هدنكارپ نيه
راك و ىوعد نيا ددرگ وس كي هب ات
لاس تفه مدوب دواد ىا تفگ
لاؤس رد و اعد ردنا بش و زور
ادخ ىاك نادزي ز متسج ىمه نيا
انع ىب و للح مهاوخ ىيزور
دنا فقاو نم ى هلان رب نز و درم
دنا فصاو ار ارجام نيا ناكدوك
ربخ نيا ىهاوخ هك ره زا سرپب وت
ررض ىب هجنكش ىب ديوگب ات
قلخ ز ناهنپ مه و سرپ اديوه مه
قلد هدنژ ىادگ نيا تفگ ىم هچ هك
ناغف نيا و اعد ى هلمج نيا دعب
ناهگان مديد هناخ ردنا ىواگ
تول رهب ىن دش كيرات نم مشچ
تونق دمآ لوبق هك نآ ىداش
نآ ركش رد مهد ات ار نآ متشك
ناد بيغ نآ دونش نم ىاعد هك
واگ ى هدنشك رب ملسلا هيلع دواد ندرك مكح
وشب ار اهنخس نيا دواد تفگ
وگب ىوعد نيا رد ىعرش تجح
ىتجح ىب نم هك ىراد اور وت
ىتنس لطاب رهش ردنا مهنب
ىثراو ىديرخ تديشخب هك نيا
ىثراح ىناتس ىم نوچ ار عير
ومع ناد تعارز نوچمه ار بسك
وت نآ ز دوبن لخد ىراكن ات
تست نآ نآ ىوردب ىراك هچناك
تسرد دش وت رب داد ىب نيا هن رو
وگم ژك ناملسم لام هدب ور
وجم لطاب هدب و ماو وجب ور
“O King,” he replied,
“you are saying to me the same thing as the oppressors say.”
ما ىيوگ ىم نيمه وت هش ىا تفگ
متس باحصا دنيوگ ىمه هك
How that person earnestly appealed against the judgment of David, on whom be peace.
He prostrated himself and said, “O You who knows ardour,
cast that fame into the heart of David!
Put in his heart that which You have secretly let fall into mine,
O my Benefactor!”
He said this and began to weep with loud cries of lamentation,
so that David’s heart was moved exceedingly’.
“Listen,” said he, “O demander of the cow,
give me a respite to-day and do not search into these matters of dispute,
So that I may go to a solitary place
and ask the Knower of mysteries about these matters, in prayer.
During prayer I am accustomed to turn thus:
the meaning of, ‘the delight I feel in the ritual prayer’.
Te window of my soul is opened,
and from the purity the Book of God comes without intermediary.
Te Book and the rain and the Light are falling through my window
into my house from my source.’’
Te house that is without a window is Hell:
to make a window, O servant, is the foundation of the Religion.
Do not ply the axe on every thicket:
oh, come and ply the axe in excavating a window.
Or do not you know that the light of the sun
is the refection of the Sun beyond the veil?
You know that the animals have seen the light of this:
what, then, is “I bestowed hounour on My Adam?”
“I am plunged in the Light, like the sun;
I cannot distinguish myself from the Light
My going to prayer and to that solitude
is for the purpose of teaching the people the Way.
I put crooked in order that this world may become straight”:
this is “War is deceit,” O brave knight.
ملسلا هيلع دواد ىرواد زا صخش نآ عرضت
زوس ىاناد ىاك تفگ و درك هدجس
زورف نآ زادنا دواد لد رد
ملد ردنا وت هچ نآ هن شلد رد
ملضفم ىا زار هب ىدنكفا ردنا
ىاه ىاه دش رد هيرگ و تفگب نيا
ىاج ز دش نوريب دواد لد ات
واگ ناهاوخ ىا زورما نيه تفگ
واكم ار ىواعد نيو هد متلهم
زامن رد تولخ ىوس نم مور ات
زار ىاناد زا لاوحا نيا مسرپ
تافتلا نيا زامن رد مراد ىوخ
تلصلا يف ينيع ةرق ىنعم
افص زا تس هداشگ مناج نزور
ادخ ى همان هطساو ىب دسر ىم
منزور زا رون و ناراب و همان
مندعم زا ما هناخ رد دتف ىم
تسا نزور ىب ناك هناخ نآ تسا خزود
تسا ندرك نزور هدنب ىا نيد لصا
ايب نز مك ىا هشيب ره ى هشيت
له نزور ندنك رد نز هشيت
باتفآ رون هك ىناد ىمن اي
باجح زا تسا نورب ديشروخ سكع
مه ديد ناويح هك ىناد نيا رون
ممدآ رب دوب ان ْ م ّ ر
ك هچ سپ
قرغ رون نورد مديشروخ وچ نم
قرف رون زا شيوخ درك منادن ىم
لخ نآ و زامن ىوس منتفر
ار قلخ رم هر تسا ميلعت رهب
ناهج نيا ددرگ تسار ات مهن ژك
ناولهپ ىا دوب نيا هعدخ و برح
Tere is not permission; otherwise, he would have poured out
and would have raised dust from the sea of the mystery.
زا درگ ىتخير هن رگ و ىروتسد تسين
ىتخيگنا زار ىايرد
David went on speaking in this tenor;
the understanding of the people was on the point of being burned up.
Ten someone pulled his collar from behind, saying,
“I have not any doubt as to His unity.”
He came to himself, cut short his discourse, closed his lips,
and set out for the place where he was alone.
How David went into seclusion in order that the truth might be made manifest.
He shut the door, and then went quickly to the prayer-niche
and the invocation that is answered.
God revealed the entire matter to him
and he became aware of him that was deserving of punishment.
Next day all the litigants came
and formed ranks before David.
Tus the questions in dispute came up again:
the plaintif at once uttered violent reproaches.
How David gave judgment against the owner of the cow, bidding him withdraw fom the case
concerning the cow; and how the owner of the cow reproached David, on whom be peace.
David said to him, “Be silent!
Go, abandon, and acquit this Moslem of your cow.
Inasmuch as God has thrown a veil over you, O youth,
depart and keep silence and acknowledge the obligation of concealment.”
He cried, “Oh, woe is me! What judgment is this, what justice?
Will you establish a new law on my account?
Te fame of your justice has gone so far
that earth and heaven have become fragrant.
Tis wrong has never been done to blind dogs;
rock and mountain are burst asunder of a sudden by this iniquity.”
قسن نيا دواد تفگ ىم نينچمه
قرتحم ناقلخ لقع نتشگ تساوخ
ىكي سپ زا ديشك شنابيرگ سپ
ىكش نم شا ىكي رد مرادن هك
درك هاتوك ار تفگ دمآ دوخ اب
درك هاگتولخ مزع و تسبب بل
دوش اديپ تسا قح هچ نآ ات دواد نتفر تولخ رد
باتش هگ نآ تفرب و تسب ورف رد
باجتسم ىاعد و بارحم ىوس
مامت شدومنب هچ نآ شدومن قح
ماقتنا ىازس رب فقاو تشگ
دندمآ نامصخ هلمج رگيد زور
دندز فص ربميپ دواد شيپ
تفر زاب اهارجام نآ نانچمه
تفز عينشت ىعدم نآ دز دوز
ملسلا هيلع دواد رب واگ بحاص عينشت و زيخرب واگ رس زا هك واگ بحاص رب دواد ندرك مكح
لهب ور نك شمخ شدواد تفگ
لحب نك تواگ ز ار ناملسم نيا
ناوج ىا وت رب ديشوپ ادخ نوچ
نادب ىراتس قح نك شمخ ور
داد هچ نيا تسا مكح هچ ليو او تفگ
داهن ىهاوخ ون عرش نم ىپ زا
نانچ تلدع ى هزاوآ تسا هتفر
نامسآ و نيمز دش رطعم هك
تفرن متسا نيا روك ناگس رب
تفت تفاكشب هك و گنس ىدعت نيز
In such fashion was he uttering reproaches publicly, crying,
“Listen, it is the time of injustice, Listen!”
لم رب دز ىم عينشت نينچمه
لصلا تسا ملظ ماگنه لصلاك
How David pronounced sentence against the owner of the cow, saying,
“Give him the whole of your property.”
Afer that, David said to him, “O rebellious man,
give the whole of your wealth to him immediately;
Otherwise, your plight will become grievous; I tell you in order that
your crime may not be made manifest through him.”
He put dust on his head and tore his raiment, crying,
“At every instant you are adding an injury.”
Once more he went on in this reproach;
then David called him to his presence,
And said, “Since it was not your fortune, O you whose fortune is blind,
little by little your wickedness has come to light.
Cacavisti, then the high seat and the place of honour.
Oh, may sticks and straw be withheld from such an ass as you are!
Go! Your children and your wife have become his slaves.
Say no more!”
He was dashing stones against his breast with both hands
and running up and down in his folly.
Te people too began to blame,
for they were unaware of the hidden of his action.
How should one that is subject, like a straw, to sensuality
know the oppressor from the oppressed?
He that cuts of the head of his wicked self—
he fnds the way to the oppressor from the oppressed.
Otherwise, that oppressor, which is the feshly soul within,
by frenzy, is the adversary of every oppressed person.
A dog always attacks the poor;
so far as it can, it inficts wounds upon the poor.
Know that lions feel shame, not dogs,
because he does not prey on his neighbours.
Te mob, which slays the oppressed and worships the oppressor—
their dog sprang forth from ambush towards David.
هد ىو هب ار دوخ لام ى هلمج هك واگ بحاص رب دواد ندرك مكح
دونع ىاك شتفگ دواد نآ زا دعب
دوز شخب ار وا شيوخ لام هلمج
تمتفگ ددرگ تخس تراك هن رو
تمتسا ىو زا رهاظ ددرگن ات
ديرد رب هماج و درك رس رب كاخ
ديزم ىملظ ىنك ىم مد ره هب هك
دنار عينشت نيا رب رگيد ىمد كي
دناوخ شيوخ شيپ هب شدواد زاب
روك تخب ىا دوبن تتخب نوچ تفگ
روهظ رد كدنا كدنا دمآ تملظ
هاگشيپ و ردص هاگ نآ ىا هدير
هاك و كاشاخ رخ وت نوچ زا غيرد ىا
وت تفج اب وت نادنزرف هك ور
وگم نوزفا دندش وا ناگدنب
تسد ود اب دز ىمه هنيس رب گنس
تسپ و لاب دوخ لهج زا ديود ىم
دندمآ تملم ردنا مه قلخ
دندب لفاغ وا راك ريمض زك
ىسك دناد ىك مولظم زا ملاظ
ىسخ نوچمه اوه ى هرخس دوب واك
درب ىپ سك نآ مولظم زا ملاظ
درب دوخ مولظ سفن رس واك
نورد زا تسا سفن هك ملاظ نآ هن رو
نونج زا وا دوب نامولظم مصخ
دنك نيكسم رب هلمح هرامه گس
دنز نيكسم رب مخز دناوت ات
نادب ار گس ىن تسار ناريش مرش
ناگياسمه زا ديص دريگن هك
تسرپ ملاظ شك مولظم ى هماع
تسج دواد ىوس ناسگس نيمك زا
Tat party turned their faces to David, saying,
“O chosen prophet, who have compassion on us,
قيرف نآ دندرك دواد رد ىور
قيفش ام رب ىبتجم ىبن ىاك
Tis is unworthy of you, for this is a manifest injustice:
you have abased an innocent man for nothing.”
How David, on whom be peace, resolved to summon the people to a certain plain,
in older that he might disclose the mystery and make an end of all arguments
He said, “O friends, the time has come
that his hidden secret should he displayed.
Arise, all, that we may go forth,
so that we may become acquainted with that hidden secret.
In such and such a plain there is a huge tree,
its boughs dense and numerous and curved.
Its tent and tent-pegs are very frm;
from its roots the smell of blood is coming to me.
Murder has been done at the bottom of that goodly tree:
this man of sinister fortune has killed his master.
Te clemency, of God has concealed that till now, at last;
through the ingratitude of that scoundrel,
Who never a single day looked upon his master’s family,
not at Nawroz and seasonal festivals,
And never searched afer the destitute with a single morsel of food,
or bethought him of the former obligations,
Untill for the sake of a cow
this accursed wretch is now felling his son to the earth.
He, of himself, has lifed the veil from his crime;
else God would have concealed his sin.”
In this cycle of woe the infdel and the profigate
rend their veils of their own accord.
Wrong is covered in the inmost thoughts of the soul:
the wrong-doer exposes it to men,
Saying, “Behold me! I have horns!
Behold the cow of Hell in full view!”
شاف تسا ىملظ نياك وت زا دياشن نيا
شل هب ار ىهانگ ىب ىدرك رهق
دنك عطق همه اهتجح و دنك اراكشآ زار هك ارحص نادب قلخ ندناوخ هب ملسلا هيلع دواد ندرك مزع
ديسر نآ نامز ناراي ىا تفگ
ديدپ ددرگ وا موتكم رس ناك
ميور نوريب ات ديزيخرب هلمج
ميوش فقاو ناهن رس نآ رب ات
تفز تسه ىتخرد ارحص نلف رد
تفچ و رايسب و هبنا شياهخاش
وا خيم و هاگ هميخ خسار تخس
وا خيب زا مديآ ىم نوخ ىوب
تخرد شوخ نآ نب ردنا تس هدش نوخ
تخب سوحنم نيا تس هتشك ار هجاوخ
نآ ديشوپ ادخ ملح نونك ات
نابتلق نآ ىركشان زا رخآ
ديدن ىزور ار هجاوخ لايع هك
ديع ىاهمسوم هن و زورون هب ىن
تسجن همقل كي هب ار ناياون ىب
تسخن ىاهقح ز وا دروان داي
نيعل نيا واگ كي رهب زا نونك ات
نيمز رب ار وا دنزرف دنز ىم
هانگ زا هدرپ تشادرب دوخ هب وا
هلا ار شمرج ديشوپ ىم هن رو
دنزگ رود نيا رد قساف و رفاك
دنرد ىم رب دوخ هب ار دوخ ى هدرپ
ناج رارسا رد تسا روتسم ملظ
نامدرم شيپ هب ملاظ دهن ىم
اهخاش مراد هك مدينيبب هك
لم زا دينيبب ار خزود واگ
ايند رد مه ملاظ رس رب نابز و اپ و تسد نداد ىهاوگ
How hands and feet and tongue give evidence concerning the secret of the wicked,
even in this world.
Even here, then, your hands and feet, in harm,
bear witness to your conscience.
Since your conscience becomes an overseer to you and says,
“Speak! Do not keep back your belief,”
And, especially at times of anger and quarrelling,
makes manifest your secret thought, hair by hair;
Since wrong and injustice become your overseer and say,
“Display me, O hands and feet,”
And since the witness to the secret thought seizes the reins—
in particular at times of emotion and anger and revenge—
Tat One, then, who appoints this as overseer,
that it may unfurl the banner of the secret on the feld—
Ten, He can also create, on the Day of Judgment,
other overseers for the purpose of unfolding.
O you who have entered most recklessly upon injustice and malice,
your true nature is evident: this is not needed.
It is not necessary to become celebrated for harm:
they are acquainted with your fery conscience.
Your feshly soul every moment emits a hundred sparks, saying,
“Behold me! I am of the people of the Fire.
I am a part of the Fire: I go to my whole;
I am not light, so that I should go to the Lord”—
Even as this unjust and ungrateful man
wrought so much confusion for the sake of a cow.
He carried of from him a hundred cows and a hundred camels:
this is the feshly soul: O father, cut yourself asunder from it.
Besides, never once did he make humble supplication to God:
never once did a cry of “O Lord!” come from him in sorrow—
“O God, content my adversary:
if I have inficted loss upon him do You bestow proft!
If I killed him by mistake, the blood-price falls on my kin:
You have been my spirit’s kin from Alast.”
دنزگ رد تياپ و تسد اجنيا مه سپ
دنهد ىم ىهاوگ وت ريمض رب
ريمض وت رب دوش ىم لكوم نوچ
ريگماو تداقتعا وت وگب هك
وگو تفگ و مشخ ماگنه رد هصاخ
وم هب وم ار ترس رهاظ دنك ىم
افج و ملظ دوش ىم لكوم نوچ
اپ و تسد ىا ارم نك اديوه هك
ماگل رس هاوگ دريگ ىمه نوچ
ماقتنا و مشخ و شوج تقو هصاخ
دنك ىم لكوم نياك سك نامه سپ
دنز ارحص رب زار ىاول ات
رشح زور رگيد ىاهلكوم سپ
رشن رهب زا ديرفآ دناوت مه
نيك و ملظ رد هدمآ تسد هد هب ىا
نيا تسين تجاح تساديپ ترهوگ
دنزگ رد نتشگ هرهش تجاح تسين
دنفقاو تنيشتآ ريمض رب
رارش دص درآ رب مد ره وت سفن
ران باحصا ز منم مدينيبب هك
مور دوخ لك ىوس مران وزج
موش ترضح ىوس هك مرون هن نم
سانشان قح ملاظ نياك نانچمه
سابتلا نيدنچ درك ىواگ رهب
رتش دص و درب واگ دص وا زا وا
ربب ىو زا ردپ ىا تسا نيا سفن
دركن ىراز ادخ اب ىزور زين
درد هب ىزور وا زا دمان ىبر اي
نك دونشخ ارم مصخ ادخ ىاك
نك دوس وت نايز مدرك شنم رگ
تسا هلقاع رب تيد متشك اطخ رگ

تْ س
أ زا ىدوب وت مناج ى هلقاع
رد رافغتسا هب دهدن ىم گنس
رح ناج ىا سفن فاصنا دوب نيا
He does not give stones in return for the pearls of contrition,
this, O noble spirit, is the justice of the feshly soul.
تخرد نآ ىوس هب قلخ نتفر نورب
How the people went forth to that tree.
When they went forth to that tree, he said,
“Tie his hands fast behind him,
In order that I may bring to light his sin and crime,
and may plant the banner of justice on the feld
O dog,” said he, “you have killed this man’s grandfather.
You are a slave: by this means you have become a lord.
You killed your master and carried of his property:
God has made manifest what happened to him.
Your wife was his handmaid;
she has acted unjustly towards this same master.
Whatever she bore to him, female or male—
all of them from beginning to end are the property of the heir.
You are a slave: your gains and goods are his property.
You demanded the Law: take the Law and go: it is well.
You killed your master miserably by violence,
your master was crying for mercy on this very spot.
In your haste you hid the knife under the soil,
because of the terrible apparition which you beheld.
Lo, his head together with the knife is under the soil!
Dig you back the soil, thus!
On the knife, too, the name of this dog is written,
dealt with his master so deceitfully and injuriously”
Tey did even so, and when they clef
they found in the soil the knife and the head.
Tereupon tumultuous lamentation arose amongst the people:
every one severed the girdle from his waist.
Afer that, he said to him, “Come, O demander of justice,
with that black face receive the justice due to you!’
تخرد نآ ىوس دنتفر نورب نوچ
تخس ديدنب سپس ار شتسد تفگ
منك اديپ وا مرج و هانگ ات
منز ارحص رب لدع ىاول ات
ىا هتشك ار وا دج گس ىا تفگ
ىا هتشگ ور نيز هجاوخ ىملغ وت
وا لام ىدرب و ىتشك ار هجاوخ
وا لاح اراكشآ نادزي درك
تسا هدوب كزينك ار وا تنز نآ
تسا هدومنب افج هجاوخ نيمه اب
رن هك اي هدام ديياز وز هچ ره
رسبرس اهنآ دشاب ثراو كلم
تسوا كلم تراك و بسك ىملغ وت
تسوكن ور ناتسب عرش ىتسج عرش
راز راز متسا هب ىتشك ار هجاوخ
راهنيز نايوگ هجاوخ اجنيا رب مه
كاخ ريز ىدرك باتشا زا دراك
كانمهس ىديدب هك ىلايخ زا
نيمز ريز رد دراك اب شرس كن
نينچمه ار نيمز نيا ديواك زاب
رب دراك هتشبن مه گس نيا مان
ررض و ركم نينچ هجاوخ اب درك
دنتفاكشب نوچ دندرك نانچمه
دنتفاي ار رس و دراك نآ نيمز رد
نامز نآ داتفا قلخ رد هلولو
نايم زا ديربب رانز ىكي ره
هاوخ داد ىا ايب شتفگ نآ زا دعب
هايس ىور نادب ناتسب دوخ داد
وا رب تجح مازلا زا دعب ار ىنوخ ملسلا هيلع دواد ندومرف صاصق
How David, on whom be peace, ordered that retaliation should be taken
on the murderer afer his conviction.
He ordered retaliation with that same knife:
how should contrivance deliver him from the knowledge of God?
Although God’s clemency bestows kindnesses,
yet when he has gone beyond bounds, He exposes.
Blood does not sleep:
the desire to investigate and lay bare a difculty falls into every heart.
Te craving prompted by the ordainment of the Lord of the Judgment
springs up in the conscience of all and sundry
“How was it with such-and-such? What happened to him?
What became of him? “Just as the sown seed shoots up from the loam
Tose inquiries, the pricking of beans and the investigation and discussion,
are the stirring of the blood.
When the mystery of his case had been divulged,
David’s miracles became doubly manifest
All the people came bare-headed
and cast their heads in prostration on the earth,
“We all have been blind from birth,
we have seen from you marvels of a hundred kinds.
Te stone came to speech with you overtly, and said,
‘Take me for Saul’s expedition’;
You came with three pebbles and a sling
and did rout a hundred thousand men:
Your pebbles broke into a hundred thousand pieces,
and each one drank the blood of an enemy.
Iron became as wax in your hand
when the fashioning coats of mail was made known to you.
Te mountains became your thankful accompanists: they chant
the psalms with you, as one who teaches the recitation of the Qur’an.
Hundreds of thousands of spiritual eyes were opened
and through your breath were made ready for the Unseen;
And that is stronger than all those, for this one is lasting:
you bestow the life that endures forever.’!
صاصق وا دومرفب شغيت نادب مه
صلخ قح ملع ز شركم دنك ىك
دنك اهاساوم هچ رگ قح ملح
دنك اديپ دشب دح زا نوچ كيل
ىلد ره رد دتف رد دبسخن نوخ
ىلكشم فشك ىوج و تسج ليم
نيد بر ىرواد ىاضتقا
نيا و نآ ريمض زا درآ رب رس
تشگ هچ شلاح دش هچ دش نوچ نلف ناك
تشك رازلگ زا دشوج هك نانچمه
اهتسجاو نآ دشاب نوخ ششوج
ارجام و ثحب و اهلد شراخ
وا راك رس تشگ اديپ هك نوچ
وت ود و شاف دش دواد ى هزجعم
دندمآ هنهرب رس هلمج قلخ
دندز ىم اهنيمز رب هدجس هب رس
ميا هدوب ىلصا ناروك همه ام
ميا هديد بياجع نوگ دص ام وت زا
ريهش دمآ نخس رد وت اب گنس
ريگب متولاط وزغ ىارب زك
ىدمآ نخلف و گنس هس هب وت
ىدز مهرب ار درم نارازه دص
دش هراپ نارازه دص تياهگنس
دش هراوخ نوخ ار مصخ ره ىكي ره
دش موم نوچ وت تسد ردنا نهآ
دش مولعم ار وت ىزاس هرز نوچ
روكش دش لئاسر وت اب اههوك
روبز ىرقم نوچ دنناوخ ىم وت اب
دش هداشگب لد مشچ نارازه دص
دش هدامآ ار بيغ وت مد زا
تسا مياد نياك همه نآ ز رت ىوق نآ و
تسا مياق دمرس هك ىشخب ىگدنز
Tis indeed is the soul of all miracles,
that it should bestow everlasting life on the dead.
دوخ تسا نيا تازجعم ى هلمج ناج
دبا ناج ار هدرم دشخبب واك
Te wicked man was killed and a whole world were quickened with life:
every one became anew a servant to God.
Explaining that Man’s feshly soul is in the position of the murderer who had become a claimant
on account of the cow, and that the slayer of the cow is the intellect, and that David is God
or the Shaykh who is God’s vicar, by means, of whose strength and support
it is possible to kill the wicked and be enriched with daily bread
that is not earned by labour and for which, there is no reckoning.
Kill your feshly soul and make the world alive;
it has killed its master: make it slave.
Listen! Your feshly soul is the claimant for the cow:
it has made itself a master and thief.
Te slayer of the cow is your intellect:
go, do not be ofended with the slayer of the cow, your body.
Te intellect is a captive and craves of God daily bread
without toil, and bounty on a tray.
Upon what does its daily bread without toil depend?
Upon its killing the cow is the origin of evil
Te feshly soul says, “How should you kill my ‘cow’?—
because the “cow” of the feshly soul is the form of the body.
Te intellect, the master’s son, is lef destitute,
the feshly soul, the murderer, has become a master and leader.
Do you know what the daily bread without toil is?
It is the food of spirits and the daily bread of the prophet.
But it depends upon sacrifcing the cow:
know the treasure in the cow, O you who dig in corners!
Yesternight I ate something; otherwise, I would have given the reins
entirely into the hand of your understanding.
Yesternight I ate something,” is an idle tale:
whatsoever comes is from the secret chamber.
Why have we fxed our eyes on causes, if we have learned
from those with beauteous eyes how to glance amorously?
دش هدنز ىناهج ملاظ دش هتشك
دش هدنب ار ادخ ون زا ىكي ره
دواد و تسا لقع هدنشك واگ نآ و دوب هتشگ واگ ىعدم هك تسا ىنوخ نآ ىاج هب ىمدآ سفن هك نآ نايب
ندش رگناوت و نتشك ار ملاظ دناوت وا ىراي و توق هب هك تسا قح بيان هك خيش اي تسا قح
باسح ىب و بسك ىب ىزور
نك هدنز ار ناهج شك ار دوخ سفن
نك هدنب ار وا تس هتشك ار هجاوخ
نيه تست سفن واگ ىعدم
نيهم و تس هدرك هجاوخ ار نتشيوخ
ور تست لقع واگ ى هدنشك نآ
وشم ركنم نت واگ ى هدنشك رب
قح ز دهاوخ ىمه و تسا ريسا لقع
قبط رب تمعن و جنر ىب ىزور
تسيچ فوقوم وا جنر ىب ىزور
تسا ىدب لصاك ار واگ دشكب هك نآ
نم واگ وت ىشك نوچ ديوگ سفن
نت شقن دشاب سفن واگ هكنا ز
اون ىب هدنام لقع ى هداز هجاوخ
اوشيپ و تشگ هجاوخ ىنوخ سفن
تسيچ هك ىناد ىم جنر ىب ىزور
تسا ىبن قازرا و تسا حاورا توق
واگ نابرق رب تسا فوقوم كيل
واك جنك ىا ناد واگ ردنا جنگ
مامت ىن رو ما هدروخ ىزيچ شود
مامز وت مهف تسد رد ىمداد
تسا هناسفا ما هدروخ ىزيچ شود
تسا هناخ ناهنپ ز ديآ ىم هچ ره
ميتخود هچ زا بابسا رب مشچ
ميتخومآ مشرك نامشچ شوخ ز رگ
Over the causes there are other causes: do not look at the cause;
let your gaze fall on the primary cause.
رگد ىبابسا بابسا رب تسه
رظن نكفا نآ رد رگنم ببس رد
Te prophets came in order to cut causes:
they fung their miracles at Saturn.
Without cause they split the sea asunder;
without sowing they found heaps of wheat.
Sand, too, was turned into four by their work;
goat’s hair became silk as it was pulled.
Te whole of the Qur’an consists in the cutting of of causes:
the glory of the poor and the destruction of Abu Lahab.
A swallow drops two or three pebbles
and shatters the mighty host of Abyssinia:
Te pebble of a bird that fies alof
lays low the elephant, riddled with holes.
“Infict the tail of the killed cow upon the murdered man,
in order that at the same moment he may come to life in the winding-sheet,
He whose throat was cut may spring up from his place
and seek his blood from the shedder of his blood
In like manner, from the beginning of the Qur’an to the end,
it is the abandonment of causes and means. Farewell.
Te explanation thereof is not by the meddlesome intellect:
do service, in order that it may become clear to you.
Te philosopher is in bondage to things perceived by the intellect
the pure is he that rides as a prince on the Intellect of intellect
Te Intellect of intellect is your kernel; your intellect is the husk:
the belly of animals is ever seeking husks.
He that seeks the kernel has a great loathing for the husk:
to the goodly the kernel is lawful, lawful.
When the intellect, the husk, ofers a hundred evidences,
how should the Universal Intellect take a step without having cer-
Te intellect makes books entirely black; the Intellect of intellect
keeps the horizons flled (with light) from the Moon.
It is free from blackness and whiteness:
the light of its moon rises upon heart and soul.
If this black and white has gotten power,
it is from the Night of Power that shone forth like a star.
دندمآ بابسا عطق رد ايبنا
دندز ناويك رب شيوخ تازجعم
دنتفاكشب ار رحب رم ببس ىب
دنتفاي مدنگ شاچ تعارز ىب
ناشيعس زا دش درآ مه اهگير
ناشك شك دمآ مشيربا زب مشپ
ببس عطق رد تسه نآرق هلمج
بهل وب كله و شيورد زع
دنكفا گنس هس ود ىليباب غرم
دنكشب ار شبح تفز ركشل
دنكفا خاروس خاروس ار ليپ
دنز رپ لاب هب واك ىغرم گنس
نز لوتقم رب هتشك واگ مد
نفك رد مد نامه هدنز دوش ات
شيوخ ىاج زا دهج هديربب قلح
شيوخ ىلاپ نوخ ز ديوج دوخ نوخ
مامت ات نآرق زاغآ ز نينچمه
ملسلا و تلع و تسا بابسا ضفر
دوب ازفا راك لقع زا هن نيا فشك
دوش اديپ ارت ات نك ىگدنب
ىفسلف دمآ تلوقعم دنب
ىفص دمآ لقع لقع راوسهش
تسوپ تست لقع و زغم تلقع لقع
تسوج تسوپ هشيمه ناويح ى هدعم
للم دص دراد تسوپ زا ىوج زغم
للح دمآ للح ار نازغن زغم
دهد ناهرب دص لقع رشق هك نوچ
دهن ناقيا ىب ماگ ىك لك لقع
هايس هرس كي دنك اهرتفد لقع
هام ز رپ دراد قافآ لقع لقع
تسا غراف ىديپس زو ىهايس زا
تسا غزاب ناج و لد رب شهام رون
تفاي ردق راديپس نيا و هايس نيا
تفات راورتخاك تسا ردق بش نآ ز
Te value of scrip and purse is from the gold:
without the gold, scrip and purse are docked
تسا رز زا هسيك و نايمه تميق
تسا رتبا هسيك و نايمه نآ رز ىب
Even as the worth of the body is from the soul,
the worth of the soul is from the radiance of the Soul of souls.
If the soul were now alive without radiance,
would He ever have called the infdels “dead?”
Come; speak! For the Logos is digging a channel to the end
that some water may reach a generation afer us.
Although every generation there is one who brings the word,
yet the sayings of them that have gone before are helpful
Is it not that the Pentateuch and the Gospel and the Psalms
have borne witness to the truth of the Qur’an, O thankful one?
Seek a livelihood without toil and without reckoning,
so that Gabriel may bring you apples from Paradise;
No, a livelihood from the Lord of Paradise, without headache
on the part of the gardener and without the toil of sowing
Inasmuch as in that bread the beneft of the bread is His gif,
He gives you that beneft, without making the husk a means.
Te savour is hidden; the outward form of the bread is like a table-cloth:
the bread that is without table-cloth is a portion for the saint.
How will you, notwithstanding endeavour and search, gain the spiritual
livelihood except through the justice of the Shaykh who is your David?
When the feshly soul sees your steps with the Shaykh,
willy-nilly it becomes submissive to you.
Ten did the owner of the cow become submissive,
when he was made aware of the words of David.
Te intellect, in chase, prevails over your currish feshly soul
at the time when the Shaykh is its helper.
Te feshly soul is a dragon with hundredfold strength and cunning:
the face of the Shaykh is the emerald that plucks out its eye
If you wish the owner of the cows to be abased,
goad him in that direction as asses, O contumacious man!
When he approaches him who is nigh unto God,
his tongue, a hundred ells long, is shortened.
A hundred tongues, and each tongue of him a hundred languages:
his fraud and guile come not into description.
دوب ناج زا نت ردق هك نانچمه
دوب ناناج وترپ زا ناج ردق
نونك وترپ ىب هدنز ناج ىدب رگ
نوتيم ار نارفاك ىتفگ چيه
دنك ىم وج هقطان هك وگب نيه
دسر ىبآ ام دعب ىنرق هب ات
دوب ىرآ نخس ىنرق ره هچ رگ
دوب ىراي نافلاس تفگ كيل
روبز و ليجنا و تاروت مه هك ىن
روكش ىا نآرق قدص هاوگ دش
بيسح ىب و وج جنر ىب ىزور
بيس ليربج دروآ تتشهب زك
تشهب دنوادخ زا ىقزر هكلب
تشك جنر ىب نابغاب عادص ىب
تسوا داد نان نآ رد نان عفن هكنا ز
تسوپ طيسوت ىب عفن نآ تدهدب
تسا ىا هرفس نوچ نان شقن ناهنپ قوذ
تسا ىا هرهب ار ىلو هرفس ىب نان
تسج و ىعس اب ىرب ىك ىناج قزر
تست دواد واك خيش لدع هب زج
وت ماگ دنيب خيش اب نوچ سفن
وت مار وا دوش نادند نب زا
دش هاگ نآ مار واگ نآ بحاص
دش هاگآ وا دواد مد زك
راكش رد ديآ بلاغ ىهاگ لقع
راي خيش دشاب هك تسفن گس رب
نف و روز دص اب تساهردژا سفن
نك هديد درمز ار وا خيش ىور
نوبز ىهاوخ ار واگ بحاص وت رگ
نورح ىا وس نآ نك شخيس نارخ نوچ
دوش لا ىلو كيدزن هب نوچ
دوش هتوك شزگ دص نابز نآ
تغل دص شنابز ره و نابز دص
تفص رد دياين شناتسد و قرز
Te claimant for the cow, the feshly soul, is eloquent
and brings forward hundreds of thousands of unsound pleas.
حيصف دمآ سفن واگ ىعدم
حيحصان درآ تجح نارازه دص
He deceives the city except the king:
he cannot waylay the sagacious king.
Te feshly soul has glorifcation of God,
and the Qur’an in its right hand; in its sleeve dagger and sword.
Do not believe its Qur’an and hypocritical ostentation;
do not make yourself its confdant and comrade;
It will take you to the tank to perform the ritual ablution,
and will cast you to the bottom thereof.
Te intellect is luminous and a seeker of good:
how does the dark feshly soul prevail over it?
Because it is at home, your intellect is a stranger:
the dog at his own door is a terrible lion.
Wait till the lions go to the jungle
and these blind dogs will believe there.
Te common folk of the city do not know the deceit of the feshly soul
and of the body: it is not subdued save by inspiration in the heart.
Every one that is its congener becomes its friend, except, to be sure,
the David who is your Shaykh;
For he has been transmuted, and whomsoever God has seated
in the abode of the heart, he is no more the body’s congener.
All the people are infrm by ambush:
it is certain that infrmity associates with infrmity.
Every worthless fellow pretends to be David;
everyone who lacks discernment lays hold of him:
He hears the bird’s note from a fowler and,
foolish bird; he keeps going in that direction.
He does not distinguish fact from fction: he is misguided.
Come; fee from him, even if he is spiritual.
What has grown and what has been tied on is one to him:
though he may claim intuitive certainty, he is in a (great) doubt.
If such a one is absolutely keen-witted,
when he has not this discernment, he is a fool.
Listen; fee from him as the deer from the lion:
do not hasten boldly towards him, O wise man!
ار هاش لا دبيرفب ار رهش
ار هاگآ هش دز دناتن هر
نيمي رد فحصم و حيبست ار سفن
نيتسآ ردنا ريشمش و رجنخ
نكم رواب وا سولاس و فحصم
نكم رسمه و رسمه وا اب شيوخ
وضو رهب دروآ تضوح ىوس
وا رعق رد ارت دزادنا ردنا و
تسا بلاط وكين و ىنارون لقع
تسا بلاغ نوچ وا رب ىناملظ سفن
بيرغ وت لقع هناخ رد وا هكنا ز
بيهم ريش دوب گس دوخ رد رب
دنور هشيب ىوس ناريش ات شاب
دنورگب اج نآ روك ناگس نيو
رهش ماع دنادن نت و سفن ركم
رهق بلقلا ىحو هب زج ددرگن وا
دوش وا راي تسوا سنج هك ره
دوب تخيش واك دواد رگم زج
دنامن نت سنج و تشگ لدبم واك
دناشن لد ماقم رد قح ار هك ره
نيمك زا دنا ىتلع هلمج قلخ
نيقب تلع دوش ىم تلع راي
دنك ىدواد ىوعد ىسخ ره
دنز ىو رد فك زييمت ىب هك ره
ريط زاوآ دونشب ىدايص زا
ريس ىوس نآ دنك ىم هلبا غرم
تسا ىوغ دسانشن لقن زا ار دقن
تسا ىونعم هچ رگا زيرگب وا زا نيه
تسا ىكي وا شيپ هتسب رب و هتسر
تسا ىكش رد وا دنك ىوعد نيقي رگ
تسا قلطم ىكذ رگ سك نينچ نيا
تسا قمحا دوبن زييمت نيا شنوچ
ريش ز وهآ نوچ زيرگب وا زا نيه
ريلد اناد ىا باتشم وا ىوس
ناقمحا زا هوك زارف ملسلا هيلع ىسيع نتخيرگ
How Jesus, on whom be peace, fed to the top of a mountain fom the fools.
Jesus, son of Mary, was feeing to a mountain:you would say that a
lion wished to shed his blood.
A certain man ran afer him and said, “Are you well? Tere is no one
in pursuit of you: why do you fee, like a bird?”
He still kept running with haste
so that on account of his haste he did not answer him.
He pushed on in pursuit of Jesus for the distance of one or two felds,
and then invoked Jesus with the utmost earnestness,
Saying, “For the sake of pleasing God, stop one moment,
for I have a difculty concerning your fight.
From whom art you feeing in this direction, O noble one?
Tere is no lion pursuing you, no enemy, and there is no fear or danger.”
He said, “I am feeing from the fool. Leave!
I am saving myself. Do not stop me!”
“Why,” said he, “are not you the Messiah
by whom the blind and the deaf are restored?”
He said, “Yes.” Said the other, “Are not you the King
in whom the spells of the Unseen World have their abode?—
When you chant those spells over a dead man,
he springs up like a lion that has caught his prey.”
He said, “Yes, I am he.” Said the other,
“Don’t you make birds out of clay, O beauteous one?”
He said, “Yes.” Said the other, “Ten, O pure Spirit,
you do whatsoever you will: Whom do you fear?
With such evidence, who is there in the world
that would not be one of the slaves to you?”
Jesus said, “By the holy Essence of God,
the Maker of the body and the Creator of the soul in eternity;
By the sanctity of the pure Essence and Attributes of Him,
for whose sake the collar of Heaven is rent,
Tat the spells and the Most Great Name
which I pronounced over the deaf and the blind were good.
تخيرگ ىم ىهوك هب ميرم ىسيع
تخير تساوخ ىم وا نوخ ىيوگ ريش
ريخ تفگ و ديود ىپ رد ىكي نآ
ريط وچ ىزيرگ هچ تسين سك تيپ رد
تفج تخات ىم نانچ نآ وا باتش اب
تفگن وا باوج دوخ باتش زك
دنارب ىسيع ىپ رد ناديم ود كي
دناوخب ار ىسيع دج دج هب سپ
تسيب هظحل كي قح تاضرم ىپ زك
تسا ىلكشم تزيرگ ردنا ارم هك
ميرك ىا ىزيرگ ىم وس نيا هك زا
ميب و فوخ و مصخ هن و ريش تيپ هن
ورب منازيرگ قمحا زا تفگ
وشم مدنب ار شيوخ مناهر ىم
ىوت ىن احيسم نآ رخآ تفگ
ىوتسم وت زا رك و روك دوش هك
ىتسين هش نآ تفگ ىرآ تفگ
ىتسيوام ار بيغ نوسف هك
ىا هدرم رب نوسف نآ ىناوخب نوچ
ىا هدروآ ديص ريش نوچ دهج رب
وت هك اتفگ منم نآ ىرآ تفگ
ور بوخ ىا ىنك ناغرم لگ ز ىن
كاپ حور ىا سپ تفگ ىرآ تفگ
كاب تسيك زا ىنك ىم ىهاوخ هچ ره
ناهج رد دشاب هك ناهرب نينچ اب
ناگدنب زا ارت رم دشابن هك
قح كاپ تاذ هب هك ىسيع تفگ
قبس رد ناج قلاخ نت عدبم
وا كاپ تافص و تاذ تمرح
وا كاچ نابيرگ نودرگ دوب هك
نم هك ار مظعا مسا و نوسف ناك
نسح دش مدناوخ روك رب و رك رب
I pronounced over the stony mountain:
it was split and tore upon itself its mantle down to the navel.
فاكش دش مدناوخب نيگنس هك رب
فانب ات دوخ رب ديردب ار هقرخ
I pronounced over the corpse: it came to life.
I pronounced over nonentity: it became entity.
I pronounced them lovingly over the heart of the fool
hundreds of thousands of times, and it was no cure.
He became hard rock and changed not from that disposition;
he became sand from which no produce grows.”
Said the other, “What is the reason that the Name of God availed there,
it had no advantage here?
Tat is disease too, and this is a disease:
why did it not become a cure for this, since it cured that?”
He said, “Te disease of folly is the wrath of God;
disease and blindness are not wrath: they are probation.”
Probation is a disease that brings mercy;
folly is a disease that brings rejection.
Tat which is branded on him He has sealed:
no hand can apply a remedy to it.
Flee from the foolish, seeing that Jesus fed:
how much blood has been shed by companionship with fools!
Te air steals away water little by little:
so too does the fool steal away religion from you.
He steals away your heat and gives you cold,
like one who puts a stone under your rump.
Te fight of Jesus was not caused by fear, he is safe:
it was for the purpose of teaching.
Tough intense frost covers the world from end to end,
what harm to the radiant sun?
Te story of the people of Saba and their folly, and how the admonition of the prophets
produces no efect upon the foolish
I am reminded of the story of the people of Saba—how their zephyr
(Saba) was turned into pestilence (waba) by the words of the foolish.
Tat Saba resembles the great big city
you may hear of from children in tales.
ىح تشگ مدناوخب هدرم نت رب
ىش تشگ مدناوخب ىش ل رس رب
دو هب قمحا لد رب ار نآ مدناوخ
دشن ىنامرد و راب نارازه دص
تشگن رب وخ نآ ز و تشگ اراخ گنس
تشك چيه ديورن ىو زك دش گير
قح مسا اجناك تسيچ تمكح تفگ
قبس ار نآ دوبن اجنيا درك دوس
ارچ ،ىجنر نيا و تسا جنر نامه نآ
اود دش ار نآ و ار نيا دشن وا
تسادخ رهق ىقمحا جنر تفگ
تسلتبا نآ ،رهق تسين ىروك و جنر
دروآ محر ناك تسا ىجنر لتبا
دروآ مخز ناك تسا ىجنر ىقمحا
تسا هدرك وا رهم تسوا غاد هچ نآ
تسد درب دراين ىو رب ىا هراچ
تخيرگ ىسيع نوچ زيرگب ناقمحا ز
تخيرب اهنوخ ىسب قمحا تبحص
اوه ددزد ار بآ كدنا كدنا
امش زا قمحا مه ددزد نينچ نيد
دهد ىدرس و ددزد ار تا ىمرگ
دهن ىگنس نوك ريز واك نآ وچمه
دوب ميب زا هن ىيسيع زيرگ نآ
دوب ميلعت ىپ نآ وا تسا نميا
ار قافآ دنك رپ را ريرهمز
ار قارشا اب ديشروخ نآ مغ هچ
ناقمحا رد ايبنا تحيصن ندركان رثا و ناشيا تقامح و ابس لها ى هصق
ابس لها ى هصق دمآ مداي
ابو دش ناشابص قمحا مد زك
نلك سب رهش هب دنام ابس نآ
ناكدوك زا ىونشب هناسف رد
Te children relate tales,
in their tales there is enfolded many a mystery and lesson.
دنروآ ىم اه هناسفا ناكدوك
دنپ و رس سب ناش هناسفا رد جرد
In tales they say ridiculous things,
in all ruined places do you ever seek the treasure.
Tere was a city very huge and great,
but its size was the size of a saucer, no more.
Very huge and very broad and very long,
ever so big, as big as an onion.
Te people of ten cities were assembled within it,
but the whole three fellows with unwashed faces.
Within it there were numberless people and folk,
but the whole of them three beggarly fools.
Te soul that has not made haste towards the Beloved—
if it is thousands, it is half a body.
One was very far-sighted and blind-eyed—
blind to Solomon and seeing the leg of the ant;
And the second was very sharp of hearing and extremely deaf—
a treasure in which there is not a barleycorn’s weight of gold;
And the other was naked and bare, sexual organs patefacto,
but the skirts of his raiment were long.
Te blind man said, “Look, an army is approaching:
I see what people they are and how many.”
Te deaf man said, “Yes; I heard their voices
what they are saying openly and secretly.”
Te naked man said,
“I am afraid they will cut of from the length of my skirt.”
Te blind man said, “Look, they have come near!
Arise and let us fee before blows and chains.”
“Yes,” says the deaf man, “the noise is getting nearer.
Come on, my friends!”
Te naked man said, “Alas, from covetousness
they will cut of my skirt, and I am unprotected.”
Tey lef the city and came forth
and in their fight entered a village.
In that village they found a fat fowl,
but not a mite of fesh on it: abject—
اه هناسفا رد دنيوگ اهلزه
اه هناريو همه رد وج ىم جنگ
ىلو هم و ميظع سب ىرهش دوب
ىن شيب هركس ردق وا ردق
زارد سب و خارف سب و ميظع سب
زايپ نوچمه وتب وت و تفز تخس
وا ردنا عومجم رهش هد مدرم
ور هتسشان نت هس هلمج كيل
رامش ىب قيلخ و قلخ وا ردنا
راوخ هتخپ ماخ هس هلمج نآ كيل
نتخات ناناج هب هدركان ناج
نت مين دشاب تسا نارازه رگ
روك هديد و نيب رود سب ىكي نآ
روم ىاپ هديد و روك ناميلس زا
رك تخس و شوگ زيت سب رگد نآ و
رز گنس وج كي تسين ىو رد جنگ
زاب هشل ى هنهرب و روع رگد نآ و
زارد وا ى هماج ىاهنماد كيل
دنسر ىم ىهاپس كنيا روك تفگ
دنچ و دنموق هچ هك منيب ىمه نم
ناشگناب مدونش ىرآ رك تفگ
ناهن و اديپ دنيوگ ىم هچ هك
منم نيز ناسرت تفگ هنهرب نآ
منماد ىزارد زا دنربب هك
دندمآ كيدزن هب كنيا تفگ روك
دنب و مخز زا شيپ ميزيرگب زيخ
هلغشم ىرآ هك ديوگ ىمه رك
هله ناراي رتكيدزن دوش ىم
منماد هوآ تفگ هنهرب نآ
منمياان نم و دنرب عمط زا
دندمآ نوريب و دنتشه ار رهش
دندش ردنا ىهد رد تميزه رد
دنتفاي هبرف غرم هد نآ ردنا
دنژن هن ىو رب تشوگ ى هرذ كيل
A dried-up dead fowl, and its bones
through being pecked at by crows had become bare like threads.
غلك مخز ز و كشخ ى هدرم غرم
غانب نوچ هتشگ راز اهناوختسا
Tey were eating thereof as a lion of his prey:
each of them surfeited, like an elephant, with eating it.
All the three ate thereof and grew exceedingly fat:
they became like three very great and big elephants,
In such wise that each young man, because of fatness,
was too stout to be contained in the world
Notwithstanding such bigness and seven stout limbs,
they sprang forth through a chink in the door and departed.
Te way of creaturely death is an invisible way:
it comes not into sight: for it is a way with location.
Lo, the caravans are following one afer another through this chink
which is hidden in the door.
If you look on the door for that chink, you will not fnd it:
extremely unapparent, though so many processions through it.
Explaining the far-sighted blind man, the deaf man who is sharp of hearing,
and the naked man with the long skirts
Know that Hope is the deaf man who has heard of our dying,
has not heard of his own death or regarded his own decease.
Te blind man is Greed: he sees other people’s faults, hair by hair,
and tells them from street to street,
His blind eyes do not perceive one mote of his own faults,
although he is a fault-fnder.
Te naked man is afraid that his skirt will be cut of:
how should they cut of the skirt of a naked man?
Te worldly man is destitute and terrifed:
he possesses nothing, he has dread of thieves.
Bare he came and naked he goes,
and his heart is bleeding with anxiety on account of the thief
At the hour of death when a hundred lamentations are beside him,
his spirit begins to laugh at its own fear.
ريش ديص زا نوچ دندروخ ىمه نآ ز
ريس ليپ نوچ شندروخ زا ىكي ره
دندش هبرف سب و دندروخ نآ ز هس ره
دندش هم و گرزب سب ليپ هس نوچ
ناوج كي ره ىهبرف زك نانچ نآ
ناهج رد ىتفز ز ىديجنگن رد
تفز مادنا تفه و ىزبگ نينچ اب
تفر و دنتسج نورب رد فاكش زا
تسا ىهر اديپان قلخ گرم هار
تسا ىهر اج ىب نآ هك ديان رظن رد
ىفتقم اهناوراك ىپايپ كن
ىفتخم نآ تسه هك رد فاكش نيز
فاكش نآ ىباين ىيوج را رد رب
فافز نيدنچ وا ز و اديپان تخس
نماد زارد ى هنهرب نآ و ونش زيت رك نآ و نيب رود روك نآ حرش
دينش ام گرم هك ناد ار لما رك
ديدن دوخ لقن و دينشن دوخ گرم
وم هب وم دنيب تسانيبان صرح
وك هب وك ديوگب و ناقلخ بيع
وا روك مشچ هرذ كي دوخ بيع
وج بيع وا تسه هچ رگ دنيبن ىم
دنرب شناماد هك دسرت ىم روع
دنرد ىك هنهرب درم نماد
كان سرت و تسا سلفم ايند درم
كاب شنادزد زو تسين ار وا چيه
دور نايرع و دمآ هنهرب وا
دوش ىم نوخ رگج شدزد مغ زو
شيپ هحون دص دوب هك شگرم تقو
شيوخ سرت نيز ار شناج ديآ هدنخ
At that moment the rich man knows that he has no gold;
the keen-witted man, too, knows that he is devoid of talent.
رز تسين شك ىنغ دناد نامز نآ
رنه ىب وا دوب هك دناد ىكذ مه
Like a child’s lap flled with potsherds, for he is trembling for them,
like the owner of riches.
If you take a piece away, he begins to weep;
and if you give the piece back to him, he begins to laugh.
Since the child is not endued with knowledge,
his weeping and laughter have no importance.
Inasmuch as the magnate regarded that which is a loan as property,
he was quivering for that false wealth.
He dreams that he has wealth
and is afraid of the thief who may carry of his sack.
When Death pulls his ear and makes him start up from slumber,
then he falls to mocking at his fears.
Even such the trembling of these learned scholars
who have the intelligence and knowledge of this world.
On account of these accomplished intelligent men,
God said in the Qur’an, Tey do not know.
Each is afraid of some one’s stealing:
he fancies that he possesses a great deal of knowledge.
He says, “Tey are wasting my time,”
in truth he has no time that is proftable.
He says, “Te people have taken me away from my work,”
his soul is plunged in idleness up to the throat.
Te naked man is frightened and says, “I am trailing a skirt:
how shall I save my skirt from their clutches?”
He knows a hundred thousand superfuous matters connected with
the sciences that unjust man does not know his own soul.
He knows the special properties of every substance,
in elucidating his own substance he is as an ass,
Saying, “I know permissible and not permissible.”
You know not whether you yourself are permissible or an old woman.
You know this licit and that illicit, but are you licit or illicit?
Consider well!
You know what the value of every article of merchandise is;
you know not the value of yourself, it is folly.
لافس زا رپ ىكدوك رانك نوچ
لام بر نوچ دوب نازرل نآ رب واك
دوش نايرگ ىا هراپ ىناتس رگ
دوش نادنخ ىهد شزاب رگ هراپ
راثد شناد ار لفط دشابن نوچ
رابتعا درادن ش هدنخ و هيرگ
ديد كلم ار تيراع نوچ مشتحم
ديپط ىم نيغورد لام نآ رب سپ
لام تسه ار وا هك دنيب ىم باوخ
لاوج ديابرب هك ىدزد زا دسرت
شك شوگ دناهج رب شباوخ ز نوچ
شديآ رخست شيوخ سرت ز سپ
ناملاع نيا ىنازرل نانچمه
ناهج نيا ملع و لقع ناشدوب هك
نونف وذ نلقاع نيا ىپ زا
نوملعي ل ىبن رد دزيا تفگ
ىسك ىدزد ز ناسرت ىكي ره
ىسب درادنپ ملع ار نتشيوخ
دنرب ىم مراگزور هك وا ديوگ
دنمدوس راگزور درادن دوخ
قلخ دندروآ رب مراك زا ديوگ
قلح هب ات شناج تسا ىراك ىب قرغ
ناشك نماد منم هك ناسرت روع
ناشلاگنچ زا نماد مناهر نوچ
مولع زا دناد لصف نارازه دص
مولظ نآ دنادن ىم ار دوخ ناج
ىرهوج ره تيصاخ وا دناد
ىرخ نوچ دوخ رهوج نايب رد
زوجي ل و زوجي مناد ىمه هك
زوجع اي ىزوجي وت ىنادن دوخ
كيل و ىناد اوران نآ و اور نيا
كين وت نيب ىياوران اي اور وت
تسيچ هك ىناد ىم هلاك ره تميق
تسا ىقمحا ىنادن ار دوخ تميق
You have become acquainted with the fortunate and inauspicious stars;
you do not look to see whether you are fortunate or unwashed.
ىا هتسناد اهسحن و اهدعس
ىا هتسشان اي دعس وت ىرگنن
Tis, this, is the soul of all the sciences—
that you should know who you shall be on the Day of Judgment.
You art acquainted with the fundamentals (usul) of the Religion,
but look upon your own fundamental (asl) and see whether it is good.
Your own fundamentals are better for you than the two fundamentals,
so that you may know your own fundamental, O great man.
Description of the luxuriance of the city of the Sabaeans and their ingratitude
Teir fundamental was bad:
those inhabitants of Saba were recoiling from the means to meeting;
He gave them so many estates and orchards and meadowlands,
on the lef hand and the right, for leisure.
Inasmuch as the fruit was falling from abundance,
there was no room for anyone to pass on the road,
Te scattered largesse of fruit would block the way:
the wayfarer in amazement at the plenty of the fruit.
In their groves, through the dropping of the fruit,
a basket on the head would be flled involuntarily.
Te breeze would scatter the fruit, not any one:
by that fruit a multitude of skirts would be flled.
Huge clusters, having come low down,
would strike against the head and face of the wayfarer.
On account of the plenty of gold
a bath-stoker might have tied a golden belt on his waist.
Te dogs would trample buns underfoot;
the desert wolf would have indigestion from the food.
Town and village had become safe from robbers and wolves;
the goat was not afraid even of the ferce wolf.
If I explain the blessings bestowed upon the people,
which were increasing day by day,
It will hinder from important matters. Te prophets brought the command,
namely, “Do you, therefore, be righteous.”
نيا تسا نيا اهملع هلمج ناج
نيد موي رد ما ىك نم ىنادب هك
كيل وت ىتسنادب نيد لوصا نآ
كين تسه رگ دوخ لصا ردنا رگنب
هب شيوخ لوصا تنيلوصا زا
هم درم ىا دوخ لصا ىنادب هك
ناشيا ىركشان و ابس لها رهش ىمرخ تفص
ابس لها نآ دوب دب ناشلصا
اقل بابسا ز ىدنديمر ىم
غار و غاب و عايض نادنچ ناشداد
غارف رهب زا تسار زا و پچ زا
رامث ىرپ زا داتفا ىم هك سب
راذگ رب هر ربعم دش ىم گنت
تفرگ ىم ار هر هويم راثن نآ
تفگش رد ور هر هويم ىرپ زا
ناشناتستخرد رد رس رب هلس
ناشف هويم زا تساوخان ىدش رپ
ىسك هن ىدناشف هويم نآ داب
ىسب اهنماد هويم نآ ز ىدش رپ
هدمآ ريز ات تفز ىاه هشوخ
هدز ىم هدنور ىور و رس رب
رز ىرپ زا بات نخلگ درم
رمك نيرز نايم رد ىدوب هتسب
اپ ريز رد ىتفوك هچيلك گس
اون زا ارحص گرگ ىدوب همخت
گرگ و دزد زا هد و رهش نميا هتشگ
گرتس گرگ زا مه ىديسرتن زب
موق ىاهتمعن حرش ميوگب رگ
مويف اموي نآ دش ىم تدايز هك
مهم ىاهنخس زا ديآ عنام
مقتساف رما دندرب ايبنا
ابس لها تحيصن هب قح زا ناربماغيپ ندمآ
How the prophets came fom God to admonish the people of Saba.
Tirteen prophets came thither:
all were ready to guide those who had lost the way,
Saying, “Come, the beneft has increased: where is the thanksgiving?
If the steed of thanksgiving lies down, set in motion.
In reason it is necessary to give thanks to the Benefactor;
otherwise, the door of everlasting wrath will be opened.
Listen; behold the loving kindness! And in sooth would anyone do this—
namely, be content with a single thanksgiving for such benefts?
He bestows a head and asks as thanksgiving one act of bowing;
He bestows feet and asks as thanksgiving one act of sitting.”
Te people said, “Te ghoul has carried of our thanksgiving:
we have become weary of giving thanks and receiving benefts.
We have become so disgusted with the bounty
that neither piety nor sin pleases us.
We do not desire benefts and orchards:
we do not desire means and leisure.”
Te prophets said, “In your hearts is a malady
whence there is a canker in the acknowledgment of obligations,
And whereby the beneft is wholly turned into disease:
how should food become (a source of ) strength in the sick?
How many a sweet thing came to you, O persistent (in sin),
and they all grew sour, and their pure became turbid!
You became a foe to that sweetness:
on whatsoever thing you did lay your hand, it became sour.
Whoever became your familiar and friend
became despicable and vile in your sight;
And every one, too, that would be alien to you is, in your opinion,
very grand and venerable.
Tis also is from the efect produced by that sickness:
its poison pervades all associated.
It behooves quickly to remove that malady,
for with that sugar will seem flth;
دندمآ اج نآ ربمغيپ هدزيس
دندش ىم ربهر هلمج ار ناهرمگ
وك ركش دش نوزف تمعن هله هك
اوكرح دبسخب را ركش بكرم
درخ رد ديآ بجاو معنم ركش
دبا مشخ رد دياشگب هن رو
دنك سك دوخ نيا و دينيب مرك نيه
دنك سب ىركش هب تمعن نينچ زك
ىا هدجس دهاوخ ركش ،دشخبب رس
ىا هدعق دهاوخ ركش ،دشخبب اپ
لوغ درب ار ام ركش هتفگ موق
لولم تمعن زا و ركش زا ميدش ام
اطع زا ميتشگ هدرمژپ نانچ ام
اطخ هن ديآ شوخ نامتعاط هن هك
غاب و اهتمعن ميهاوخ ىمن ام
غارف و بابسا ميهاوخ ىمن ام
تسا ىتلع لد رد دنتفگ ايبنا
تسا ىتفآ ىسانش قح رد نآ زا هك
دوش تلع ىگلمج ىو زا تمعن
دوش توق ىك راميب رد همعط
رصم ىا دمآ وت شيپ شوخ دنچ
ردك وا فاص و تشگ شوخان هلمج
ىدمآ اهيشوخ نيا ىودع وت
ىدز فك ىو رب هچ ره شوخان تشگ
وت راي و انشآ دش وا هك ره
وت راديد رد راوخ و ريقح دش
مه وت اب دشاب هناگيب وا هك ره
مرتحم و تسا هم سب وا وت شيپ
تسا ىراميب نآ ريثات زا مه نيا
تسا ىراس ناتفج هلمج رد وا رهز
دوز درك ديابب تلع نآ عفد
دومن دهاوخ ثدح نآ اب ركش هك
Every sweet thing that comes to you grows sour:
if the Water of Life arrives, it turns into fre.
دوش شوخان وت هب دياك ىشوخ ره
دوش شتآ دسر رگ ناويح بآ
Tat quality is the elixir of death and woe:
thereby your life is at last turned into death.
Tere was many a food by which your heart was revived:
when it entered your body, it became stinking.
Tere is many a dear one that was hunted with blandishments:
when he became your prey, he became cheap in your eyes.
When from sincerity the friendship of intellect with intellect arises,
every moment the devotion is increased;
Know for sure, the friendship of the carnal soul
with any base carnal soul is momently diminished,
Because his carnal soul hovers round disease
and soon corrupts the acquaintance.
If you do not wish your friend to be averse on the morrow,
choose friendship with the intelligent and with the intellect.
Inasmuch as you are sick from the simoom of the carnal soul,
whatever you may take you are the instrument for disease.
If you take a jewel, it becomes a stone;
and if you take kindness of heart, it becomes hatred;
And if you take a fne original saying,
afer your apprehension it has become tasteless and gross—
‘I have heard this many a time; it has become old:
tell something else besides this, O trusty friend.’
Suppose that something else fresh and new has been said,
again to-morrow you art surfeited with it and averse.
Remove the disease: when the disease is eradicated,
every old tale will become new to you,
So that the old will bring forth new leaves:
the old will cause a hundred clusters to blossom from the ditch.
We are the physicians, the disciples of God:
the Red Sea beheld us and was parted.
Tose natural physicians are diferent,
for they look into the heart by means of a pulse.
We look well into the heart without intermediary,
for through clairvoyance we are in a high belvedere.
تفص نآ تسا كسج و گرم ىايميك
تبقاع تتايح نآ ز ددرگ گرم
دش هدنز لد ىو ز هك ىياذغ سب
دش هدنگ وت نت رد دمايب نوچ
دش راكشا زان هب هك ىزيزع سب
دش راوخ وت رب دش تراكش نوچ
افص زا لقع اب لقع ىيانشآ
لو دشاب نوزف مد ره دوش نوچ
تسپ سفن ره اب سفن ىيانشآ
تسا رتمك مد مد هك ناد ىم نيقي وت
دنت ىم تلع درگ شسفن هكنا ز
دنك ىم دساف دوز ار تفرعم
ريفن ادرف ار تسود ىهاوخن رگ
ريگ لقع اب و لقاع اب ىتسود
ىتلع اب نوچ سفن مومس زا
ىتلآ ار ضرم وت ىريگ هچ ره
دوش ىگنس ىرهوگ ىريگب رگ
دوش ىگنج لد رهم ىريگب رو
فيطل ىركب ى هتكن ىريگب رو
فيثك و قوذ ىب تشگ تكرد دعب
دش هنهك مدينش سب ار نيا نم هك
دضع ىا نآ زجب وگ رگيد زيچ
ريگ هتفگ ون و هزات رگيد زيچ
ريفن و ريس ىوش نآ ز ادرف زاب
دوش وخ تلع وچ نك تلع عفد
دوش ون تشيپ هنهك ىثيدح ره
ون گرب درآ رب هنهك نآ هك ات
وگ ز هشوخ دص هنهك دنافكشب
قح نادرگاش مينابيبط ام
قلفناف ار ام ديد مزلق رحب
دنرگيد تعيبط نابيبط نآ
دنرگنب ىضبن هار زا لد هب هك
ميرگنب شوخ هطساو ىب لد هب ام
ميرظنم ىلاع هب ام تسارف زك
Tose are physicians of food and fruit:
by them the animal soul is strong.
رامث و دنياذغ نابيبط نآ
راوتسا ناشيدب ىناويح ناج
We are physicians of deeds and words:
the ray of the light of Majesty is our inspirer,
Tat a deed like this will be benefcial to you,while a deed like that
will cut of from the Way;
And that words like these will lead you on,while words like those will
bring anguish to you.
To those physicians urine is evidence,
whereas this evidence of ours is the inspiration of the Almighty.
We do not desire a fee from any one:
our fee comes many a time from a God.
Listen; come hither for the incurable disease!
We, one by one, are a medicine for the sick.”
How the people demanded miracles fom the prophets.
Te people said, “O you company of impostors,
where is the evidence of knowledge of medicine and usefulness?
Since you are in bondage, like us,
to this same sleep and food are pasturing in the country—
Since you are entrapped by this water and earth,
how are you hunters of the Simurgh the heart?
Love of power and dominion
induces to reckon him amongst the prophets.
We will not put in our ears such vain boasts and lies
and fall into deception.”
Te prophets said, “Tis arises from that malady:
the original blindness is the screen from seeing.
You have heard our call,
and you do not see this jewel in our hands.
Tis jewel is a test for the people:
we turn it about round eyes.
Whosoever says, ‘Where is the evidence?’ his words are evidence
that he does not see the jewel and is in thrall to blindness.”
لاقم و ميلاعف نابيبط ام
للج رون وترپ ام مهلم
دوب عفان ارت ىلعف نينچ نياك
دوب عطاق هر ز ىلعف نانچ نآ و
دروآ شيپ ارت ىلوق نينچ نيا
دروآ شين ارت ىلوق نانچ نآ و
ليلد ىلوب دوب ار نابيبط نآ
ليلج ىحو دوب ام ليلد نيو
ىسك زا ميهاوخن ىم ىدزم تسد
ىسب قح زا دسر ام دزم تسد
ار روسان ىراميب لص نيه
ار روجنر كي هب كي ام ىوراد
ناربمغيپ زا موق نتساوخ هزجعم
ىعدم هورگ ىا دنتفگ موق
ىعفان و بط ملع هاوگ وك
ديروخ و باوخ نيمه ى هتسب امش نوچ
ديرچ ىم هد رد ديشاب ام وچمه
ديلگ و بآ نيا ماد رد امش نوچ
ديلد غرميس دايص امش ىك
نآ رب دراد ىرورس و هاج بح
ناربمغيپ زا شيوخ درامش هك
غورد و فل نينچ نيا ميهاوخن ام
غود هب نداتفا و شوگ ردنا ندرك
تسا تلع نآ ز نياك دنتفگ ايبنا
تسا تيور باجح ىروك ى هيام
امش و ديدينش ار ام ىوعد
ام تسد رد رهگ نيا دينيبن ىم
ار قلخ رم رهگ نيا تسا ناحتما
اهمشچ درگ مينادرگ شام
تساوگ شتفگ اوگ وك ديوگ هك ره
تسامع سبح رهگ دنيب ىمن واك
A sun has come to speech, “Arise! For the day has risen;
jump up, do not dispute!”
زيخ هك دمآ نخس رد ىباتفآ
زيتس مك هجرب زور دمآ رب هك
You say, “O sun, where is the evidence?”—
It will say to you, “O blind one, beg of God an eye.”
If anyone seeks a lamp in bright daylight,
the very fact of seeking announces his blindness.
And if you do not see but have formed an opinion
that it is the dawn and that you are in a veil,
Do not proclaim your blindness by these words;
keep silence and be in expectation of the grace.
To say in the midst of day “Where is the day?”
is to expose yourself, O day seeker.
Patience and silence attract the mercy,
whereas to seek this sign is a sign of infrmity.
Accept, “Be silent,” in order that the recompense of “Be silent”
may come to your soul from the Beloved.
If you do not desire relapse in the presence of this Physician, dash to the
ground your gold (zar) and your head (sar), O man of understanding.
Sell your superfuous speech
and buy sacrifce of life and sacrifce of position and sacrifce of gold,
Tat the grace of Him (Hu)may utter praise of you,
so that Heaven will be envious of your high estate
When you have regard for the hearts of the physicians, you will see
yourselves and will become ashamed of yourselves.
It is not in the power of created beings to remove this blindness,
but the honouring of the physicians is from Divine guidance.
Become devoted to these physicians with soul,
that you may be flled with musk and ambergris.
How the people suspected the prophets.
Te people said, “All this is fraud and deceit:
how should God make a vicar of Zayd and Bakr?
Every king’s messenger must be of his kind:
where are water and clay in comparison with the Creator of the heavens?
هاوگ وك اباتفآ ىيوگب وت
هاوخ هديد قح زا روك ىا تديوگ
غارچ ديوج وا هك ره نشور زور
غلب دراد شا ىروك نتسج نيع
ىا هدرپ ىنامگ ىنيب ىمن رو
ىا هدرپ ردنا وت و تسا حابص هك
شاف تفگ نيز نكم ار دوخ ىروك
شاب لضف راظتنا رد و شماخ
وك زور نتفگ زور نايم رد
وج زور ىا تسا ندرك اوسر شيوخ
تسا تمحر بوذج ىشوماخ و ربص
تسا تلع ناشن نتسج ناشن نيو
وت ناج رب ات ريذپب او
اوتصنأ ىازج ناناج زا ديآ
بيبط نيا شيپ سكن ىهاوخن رگ
بيبل ىا ار رس و رز نز نيمز رب
رخب و شورفب وت ار نوزفا تفگ
رز لذب و هاج لذب و ناج لذب
وه لضف ديوگب وت ىانث ات
وت هاج رب كلف درآ دسح هك
لد ديراد هگن ار نابيبط نوچ
لجخ دوخ زا ديوش و دينيبب دوخ
تسين قلخ تسد هب ىروك نيا عفد
تسا ىده زا نابيبط ماركا كيل
ديوش هدنب ناج هب ار نابيبط نيا
ديوش هدنگآ ربنع و كشم هب ات
ار ايبنا موق نتشاد مهتم
ركم و تسا قرز همه نيا دنتفگ موق
ركب و ديز زا دنك بيان ادخ ىك
وا سنج دياب هاش لوسر ره
وك كلفا قلاخ وك لگ و بآ
Have we eaten ass’s brains that we, like you,
should deem a gnat to be the confdant of the huma?
امش نوچ ام ات ميدروخ رخ زغم
امه زار مه ميراد ار هشپ
Where is a gnat in comparison with the huma? Where is earth
in comparison with God? What relation to the mote has the sun in the sky?
What resemblance is this, and what connection is this,
that it should enter into any mind and brain?
Story of the hares who sent a hare as ambassador to the elephant, bidding him say,
‘I come to you as the ambassador of the Moon in heaven to bid you beware of this water-spring,’
as is told in full in the Book of Kalíla and Dimna.
Tis resembles the saying of a certain hare—
‘I am the ambassador of the Moon and companion to the Moon.’
For all the beasts of chase were in woe
on account of a herd of elephants beside that limpid spring;
All were deprived and far from the spring by dread:
since strength was inferior, they made a plot.
From the mountain-top the old hare cried towards the elephants
on the frst night of the new-moon—
‘Come on the fourteenth, O king elephant,
which you may fnd within the spring the proof of this.
O king elephant, I am the ambassador in your presence. Stop!
Ambassadors are not subjected to imprisonment and violence and wrath.
Te Moon says, “O elephants; depart!
Te spring is mine, turn aside from it;
And if not, I will make you blind.
I have declared the wrong and have thrown of my neck.
Depart from this spring and depart,
that you may be safe from the blows of the Moon’s sword.”
Lo, the token is that the Moon in the spring
will be disturbed by the water-craving elephant.
Come and be present on the such-and-such a night, O king elephant,
in order that within the spring you may fnd the proof of this.’
When seven and eight of the month had passed,
the king elephant came to drink from the spring
ادخ وك لگ وك هشپ وك امه وك
ار هرذ دوب هچ خرچ باتفآ ز
دوب ىدنويپ هچ نيا تبسن هچ نيا
دور رد ىغامد و لقع رد هك ات
منامسآ هام لوسر نم هك وگب هك دنداتسرف ليپ شيپ تلاسر هب ار ىشوگرخ هك ناشوگرخ تياكح
تسا هتفگ مامت هليلك باتك رد هك نانچ نك رذح بآ ى همشچ نيا زا هك وت شيپ
تفگب ىشوگرخ هك دنام نادب نيا
تفج هام اب و مهام لوسر نم
للز ى همشچ نآ رب نليپ ى همر زك
لابو ردنا دندب ناريجخن هلمج
رود همشچ زا فوخ ز و مورحم هلمج
روز دوب مك نوچ دندرك ىا هليح
لاز شوگرخ دز گناب هك رس زا
لله ى هرغ بش رد نليپ ىوس
ليپ هاش ىا رشع عبار ايب هك
ليلد نيا ىباي همشچ نورد ات
تسيب شيپ ملوسر نم ليپ هاش
تسين مشخ و رجز و دنب نلوسر رب
ديور نليپ ىا هك ديوگ ىم هام
ديوش وس كي نيز تسام نآ همشچ
متس منادرگ روك نات نم هن رو
متخادنا نورب ندرگ زا متفگ
ديور و دييوگب همشچ نيا كرت
ديوش نميا هم غيت مخز ز ات
هام همشچ ردناك تسا نآ ناشن كن
هاوخ بآ ليپ ز ددرگ برطضم
ليپ هاش ىا آ رضاح بش نلف نآ
ليلد نيز ىباي همشچ نورد ات
ديرذگب هم زا تشه و تفه هك نوچ
ديرچ ىم همشچ ز دمآ ليپ هاش
When on that night the elephant put his trunk in the water,
the water was disturbed, and the Moon showed disturbance.
بآ رد بش نآ ليپ موطرخ دز هك نوچ
بارطضا درك هم و بآ دش برطضم
Te elephant believed that speech of his,
when the Moon in the spring showed disturbance.
O company, we are not among those stupid elephants
who are terrifed by the disturbance of the Moon.”
Te prophets said, “Ah, spiritual admonition
has made your bondage more grievous, O you fools!
How the prophets answered their sneers and uttered parables unto them.
Oh, alas that in your disease the remedy has become for you
the poison of soul-wringing vengeance.
Tis lamp has increased the darkness of that eye,
since God has set the veil of wrath.
What dominion shall we crave from you?
For our dominion is greater than the sky.”
What glory should the sea of pearls acquire from the ship—
especially a ship that has been flled with shit?
Oh, alas for that eye blind and blear!
Terein a sun seemed as a mote.
In an Adam who was without like or equal
the eye of Iblis discerned nothing but a piece of clay.
Te devilish eye showed his spring as winter:
it moved in the direction where its home was.
Oh, many a fortune that comes now and then to the unfortunate one,
and he turns away!
Oh, many a beloved who comes unbeknown to an ill-starred one,
and he knows not how to make love!
Tis that misleads the eye is our damnation,
and this that turns the heart is evil destiny.
Since to you the idol of stone has become an object of adoration,
the curse and blindness have overshadowed you.
When your stone is a ftting partner for God,
how are not intellect and spirit ftting confdants of God?
باطخ نآ ىو زا درك رواب ليپ
بارطضا درك هم همشچ نورد نوچ
هورگ ىا ميلوگ نليپ نآ ز هن ام
هوكش نامدرآ هام بارطضا هك
ناج دنپ هوآ دنتفگ ايبنا
ناتدنب ناهيفس ىا درك رت تخس
ار ناشيا ندز لثم و ار ناشيا نعط ايبنا نتفگ باوج
ناتجنر رد اود هك اغيرد ىا
ناتجنهآ ناج رهق رهز تشگ
ار مشچ نآ غارچ نيا دوزفا تملظ
ار مشخ ى هدرپ تشامگب ادخ نوچ
امش زا ميهاوخ تسج ىسيئر هچ
امس زا تسا نوزف نامتساير هك
رد رحب ىتشك ز دباي فرش هچ
رپ هتشگ نيگرس ز ىتشك هصاخ
دوبك و روك ى هديد نآ غيرد ىا
دومن هرذ وا ردنا ىباتفآ
ديدن و لثم ىب دوب هك ىمدآ ز
ديدن ىنيط زج سيلبا ى هديد
دومن ىد شراهب هناويد مشچ
دوب هناخ ار واك ديبنج فرط نآ ز
هاگ هاگ ديآ هك تلود اسب ىا
هار ز وا ددرگب تلود ىب شيپ
تخانشان دياك قوشعم اسب ىا
تخاب قشع دنادن ىتخب دب شيپ
تسام نامرح ار هديد هد طلغ نيا
تساضقلا ءوس ار بلق بلقم نيو
دش هلبق ار امش نيگنس تب نوچ
دش هلظ ار امش ىروك و تنعل
قح زابنا ناتگنس دياشب نوچ
قح زار مه ناج و لقع دياشن نوچ
Te dead gnat has become the consort of the huma:
how is the living one not ft to be the confdant of the King?
كيرش دش ار امه هدرم ى هشپ
كيلم زار مه هدنز دياشن نوچ
Or, maybe, the dead one is fashioned by you,
the living gnat is fashioned by God.
You are in love with yourselves and the thing manufactured by yourselves:
to serpents’ tails the serpent’s head is a law.
In that tail there is no fortune or happiness;
in that head there is no pleasure or delight.
Tat serpent’s tail is circling around the head:
both those friends are ft and suited.
So says the Sage of Ghazna in the Ilahí-náma,
if you will listen well—
“Do not behave as a meddler in the decree of fore-ordainment:
the ass’s shape is suited to the ass’s ear.”
Limbs and bodies are congruous;
qualities are congruous with souls.
Unquestionably the quality of every soul has congruity with the soul;
for God fashions it.
Inasmuch as He has joined the quality to the soul,
know that it is congruous, like eyes and face.
Te qualities are congruous in the good and evil:
congruous are the letters that God has written.
Te eye and the heart are between two fngers
like a pen in the hand of the writer, O Husayn.
are the fngers of Grace and Wrath, and between them the pen,
the heart, is in a state of distress or ease by these fngers.
O pen, if you are one that magnifes,
consider whose two fngers you are between.
All your volition and movement are by this fnger:
your head is on the crossways of the assembly-place.
Tese letters your states are of His writing: your forming a purpose
and changing it is just from His forming a purpose and changing it.
Tere is no way but supplication and self-abasement:
not every pen is conscious of this subjection to control.
Te pen knows this but according to its measure:
it manifests its measure in good and evil.
تسامش هديشارت هدرم رگم اي
تسادخ هديشارت هدنز ى هشپ
شيوخ درك تعنص و ديشيوخ قشاع
شيك تسا رام رس ار نارام مد
ىتمعن و ىتلود مد نآ رد ىن
ىتذل و ىتحار رس نآ رد ىن
رام مد نآ دوب نادرگ رس درگ
راي ود ره نآ دنروخ رد و دنقيل
ىونزغ ميكح ديوگ نانچ نآ
ىونشب شوخ رگ همان ىهلا رد
ردق مكح رد وت نك ىلوضف مك
رخ شوگ اب رخ صخش دمآ روخ رد
اهنادبا و اهوضع بسانم دش
اهناج اب اهفصو بسانم دش
شدشاب بسانت ىناج ره فصو
شدشارتب قح هك ناج اب نامگ ىب
وا تس هدرك نيرق ناج اب تفص نوچ
ور و مشچ نوچمه شناد بسانم سپ
تشز و بوخ رد اهفصو بسانم دش
تشبن قح هك اهفرح بسانم دش
نيعبصا نيب تسه لد و هديد
نيسح ىا بتاك تسد رد ملق نوچ
نايم رد و رهق و تسا فطل عبصا
نانب نيز ىطسب و ضبق اب لد كلك
ىتسيللجا رگ رگنب ملق ىا
ىتسيك نيعبصا نايم هك
تسا عبصا نيز تشبنج و دصق هلمج
تسا عمجم هار راچ رب وت قرف
تسوا خسن زا تاهلاح فورح نيا
تسوا خسف و مزع ز مه تخسف و مزع
تسين هار عرضت زج و زاين زج
تسين هاگآ ملق ره بلقت نيز
دوخ ردق رب ىلو دناد ملق نيا
دب و كين رد دنك اديپ دوخ ردق
Tat which they attached to the hare and the elephant,
so that they confused eternity with tricks,
دنتخيوآ ليپ و شوگرخ رد هچ نآ
دنتخيمآ ليح اب ار لزا ات
ىهلا راك رد هصاخ ندروآ لثم دسرن ار سك ره هك نآ نايب
Explaining that it is not seemly for everyone to adduce parables,
especially concerning Divine actions
How is it seemly for you to make these similitudes
and cast them at that holy Court?
Tat use of similitudes belongs to the Lord, for He is the authority
for the knowledge of the hidden and the manifest.
What do you know of the hidden nature of anything, that you,
baldpate, should use a lock of hair or a cheek as similitudes?
A Moses deemed that a rod, but it was not: it was a dragon:
its hidden nature was opening its lips.
Inasmuch as such a king knows not the hidden nature of wood,
how should you know the hidden nature of this snare and bait?
Since the eye of Moses was at fault in the similitude,
how should a meddling mouse fnd an entrance.
He will make that comparison of yours a dragon,
that in answer it may tear you to pieces.
Te accursed Iblis used this comparison,
so that he fell under God’s curse till the Day of Judgement.
Qarun from rebelliousness used this comparison,
so that he sank down into the earth with his throne and diadem.
Know that this comparison of yours is like crows and owls
by which a hundred households are laid low.
How the people of Noah uttered similitudes derisively at the time of his building the Ark.
Noah built an Ark in the desert:
a hundred speakers of paables ran up to riducule.
“He is making a ship in the desert where no well of water exists:
what an ignorant fool he is!”
One was saying, “O Ship, run!” while another said,
“Make wings for it too!”
He said. “Tis is by the command of God:
this will not be defeated by jeers.”
نتخاس اهلثم نيا ناتدسر ىك
نتخادنا كاپ هاگرد نآ ىوس
تسا ترضح نآ ندروآ لثم نآ
تسا تيآ وا رهج و رس ملع هب هك
لك وت ات ىزيچ رس ىناد هچ وت
لثم ىرآ خر هب اي ىفلز هب اي
دوبن و ديد اصع ار نآ ىيسوم
دوشگ ىم بل وا رس دب اهدژا
بوچ رس دنادن ىهاش نانچ نوچ
بوبح و ماد نيا رس ىناد هچ وت
لثم رد ىسوم مشچ دش طلغ نوچ
لخدم ىلوضف ىشوم دنك نوچ
دنك اهردژا وچ ار تلاثم نآ
دنك رب توزج وزج خساپ هب ات
نيعل سيلبا دروآ لاثم نيا
نيد موي ات قح نوعلم دش هك ات
جاجل زا نوراق دروآ لاثم نيا
جات و تخت اب نيمز رد دش ورف ات
ناد موب و غاز وچ ار تلاثم نيا
نادناخ دص دش تسپ ناشيا زا هك
نتخاس ىتشك نامز رد ازهتسا هب ملسلا هيلع حون موق ندز اهلثم
تخاسب ىتشك هيداب ردنا حون
تخاتب رخست ىپ زا وگ لثم دص
تسين بآ هاچ هك ىنابايب رد
تسا ىهلبا نادان هچ ىتشك دنك ىم
زاتب ىتشك ىا تفگ ىم ىكي نآ
زاسب مه شرپ تفگ ىم ىكي نآ و
تسادخ نامرف هب نيا تفگ ىمه وا
تساك تشگ دهاوخن اهكبرچ هب نيا
منز ىم لهد تفگ راويد نيا نب رد بش مين ىنك ىم هچ شدنديسرپ هك دزد نآ تياكح
Story of the thief who was asked, “What are you doing at the bottom of this wall at midnight?”
and replied, “I am beating a drum.”
Hear this parable—
how a wicked thief was cutting a hole at the bottom of a wall.
Some one half-awake, who was ill,
heard the sof tapping of his,
And went on the roof and hung his head down and said to him,
“What are you about, O father?
All is well, I hope. What are you doing at midnight? Who are you?”
He said, “A drummer, O honourable sir.”
“What are you about?” He said, “I am beating the drum.”
He said, “Where is the noise of the drum, O artful one?”
He said, “You will hear this noise to-morrow,
cries of ‘Oh, alas!’ and ‘Oh, woe is me!’”
Tat is a lie and false and made up;
moreover, you have not perceived the secret of that falsehood.
Te answer to the parable which the unbelievers related concerning the hare’s being sent
as ambassador with a message to the elephant fom the Moon in heaven.
Know that the hidden nature of that hare is the insolent Devil,
who came as an ambassador to your soul,
In order that he might deprive your foolish soul of the Water of Life
whence Khizr drank
You have perverted its meaning, you have uttered blasphemy:
prepare yourself for the sting.
You have spoken of the moon’s being disturbed in the limpid water,
whereby the jackal (hare) frightened the elephants;
You relate the story of the hare and the elephant and the water,
and the elephant’s fear of the moon when it was disturbed:
O you half-baked blind men, pray, how does this bear any resemblance
to the Moon to whom lords and commons are subject?
دينع ىدزد بش هك ونشب لثم نيا
ديرب ىم هرفح راويد نب رد
دوب روجنر وا هك ىراديب مين
دونش ىم ار شا هتسهآ قط قط
رس تخيوآ ورف و ماب رب تفر
ردپ ىا ىراك هچ رد ار وا تفگ
ىنك ىم هچ بش مين دشاب ريخ
ىنس ىا نز لهد اتفگ ىيك وت
لهد مبوك ىم تفگ ىراك هچ رد
لبس وب ىا لهد گناب وك تفگ
ار گناب نيا ىونشب ادرف تفگ
اتليو او اترسح اي ى هرعن
هتخاس رب و ژك و تسا غورد نآ
هتخانشن مه وت ار ژك نآ رس
نامسآ هام زا ار ليپ ماغيپ شوگرخ تلاسر زا دنتفگ ناركنم هك لثم نآ باوج
لوضف ويد ناد شوگرخ نآ رس
لوسر دمآ وت سفن شيپ هب هك
درك مورحم ار لوگ سفن هك ات
دروخ رضخ ىو زا هك ىناويح بآ ز
ار شينعم ىا هدرك هنوگژاب
ار شين وش دعتسم ىتفگ رفك
للز رد ىتفگ هام بارطضا
لاغش ار نليپ ديناسرتب هك
بآ و ىرآ ليپ و شوگرخ ى هصق
بارطضا رد هم ز نليپ تيشخ
ماخ ناروك ىا رخآ دنام هچ نيا
ماع و صاخ شنوبز دش هك ىهم اب
What is the moon and what is the sun and what is the sky?
What are intelligences and souls and angels?
كلف هچ و باتفآ هچ و هم هچ
كلم هچ و سوفن هچ و لوقع هچ
“Te Sun of the sun of the sun”: what is this I am saying?
Surely I am asleep.
Te wrath of the kings has overthrown hundreds of thousands of cities;
O ye wicked who have lost the way.
At their beck the mountain splits on itself into a hundred fssures;
a sun goes round like an ass-mill.
Te wrath of men makes the clouds dry;
the wrath of hearts has laid worlds waste.
Look, O you unembalmed dead,
upon the place where the city of Lot sufered punishment!
What is the elephant even?
For three fying birds crushed the bones of those wretched elephants.
Te ababíl is the weakest of birds,
and it rent the elephant irreparably.
Who is there that has not heard of the Flood of Noah,
or of the battle of Pharaoh’s host with the Spirit?
Te Spirit routed them and cast them pell-mell into the water:
the water was shattering them to atoms.
Who is there that has not heard what happened to Tamud
and how the sarsar windswept the Adites away?
Open your eyes for once upon such elephants,
who were killers of elephants in war.
Such elephants and unjust kings as those
are always in excommunication under the wrath of the heart.
Unto everlasting they go from darkness to darkness,
and there is no relief, no mercy.
Maybe you have not heard the name of good and evil.
All have seen, and you are seeing not.
You feign not to see the visible,
but death will open your eyes well.
Suppose the world is full of sun and light:
when you go into darkness like the grave,
You become without share in that great light;
you are window-shut to the bounteous moon.
باتفآ باتفآ باتفآ
باوخ هب متسه رگم ميوگ ىم هچ نيا
ناهش مشخ ار رهش نارازه دص
ناهرمگ دب ىا تسا هدرك نوگن رس
فاكش دص دفاكش ىم دوخ رب هوك
فاوط رد ىسآ رخ نوچ ىباتفآ
باحس دنادرگ كشخ نادرم مشخ
بارخ اهملاع درك اهلد مشخ
طونح ىب ناگدرم ىا ديرگنب
طول ناتسرهش هاگ تسايس رد
نارپ غرم هس هك دوب هچ دوخ ليپ
ناوختسا ار ناكليپ نآ دنتفوك
وا و تسا ليبابا ناغرم فعضا
وفر دريذپن و ديردب ار ليپ
حون نافوط نآ دينشن واك تسيك
حور و نوعرف ركشل فاصم اي
تخير بآ ردنا و تسكشب ناشحور
تخيسگ ىم رب ناشبآ هرذ هرذ
دومث لاوحا دنيشن واك تسيك
دوبر ىم ار نايداع رصرص هكنا و
اشگ نليپ نانچ رد ىراب مشچ
اغو ردنا شك ليپ ىدندب هك
مولظ ناهاش و نليپ نانچ نآ
موجر رد هشيمه لد مشخ ريز
ىتملظ رد ىتملظ زا دبا ات
ىتمحر ىثوغ تسين و دنور ىم
ديا هدينشن رگم دب و كين مان
ديا هديدان امش و دنديد هلمج
كيل ديرآ ىم هديدان ار هديد
كين گرم دياشگاو ار ناتمشچ
رون و ديشروخ دوب رپ ملاع ريگ
روگ دننام ىتملظ رد ىور نوچ
ميظع رون نآ زا ىيآ بيصن ىب
ميرك هام زا ىشاب نزور هتسب
You have gone from the belvedere into the pit:
how are the spacious worlds to blame?
خاك ز ىتس هتفر هاچ نورد وت
خارف ىاهناهج دراد هنگ هچ
Te soul that has remained in the quality of wolfshness,
how should it behold the face of Joseph? Say!
Te music of David reached rock and mountain,
the ears of those stony-hearted ones heard it not.
Blessing ever be on reason and justice!—
and God best knows the right way.
Believe noble Messengers, O Saba!
Believe a spirit made captive by Him who captured it.
Believe them—they are rising suns—
and they will preserve you from the ignominies of al-Qari‘a.
Believe them—they are shining full-moons—
ere they confront you with al- Sahira.
Believe them—they are the lamps of darkness;
honour them— they are the keys of hope.
Believe those who hope not for your bounty;
do not go astray, do not turn others away.
Let us speak Persian: come, abandon Arabic.
Be the Hindu of that Turcoman, O water and clay.
Listen, listen to the testimonies of the kings;
the heavens have believed: believe you!
Te meaning of prudence, and a parable of the prudent man
Either consider what happened to the former,
or fy with prudence towards the latter end.
What is prudence? Precaution in two plans:
of the two you will take that one which is far from craziness.
One person may say, “On this road there is no water for seven days,
and there is foot-scorching sand.”
Another may say, “Tis is false: push on,
for you will fnd a running fountain every night.”
It is prudence that you take water,
so that you may be saved from dread and may be on the right.
وا دنام ىگرگ فصو ردنا هك ناج
وگب ار فسوي ىور دنيبب نوچ
ديسر هك و گنس هب ىدواد نحل
دينش مك شنلد نيگنس نآ شوگ
داب فاصنا رب و لقع رب نيرفآ
داشرلاب ملعأ لا و نامز ره
ابس اي امارك لسر اوقدص
ابس نم اهابس احور اوقدص
هعلاط سومش مه مهوقدص
هعراقلا يزاخم نم مكونمؤي
هرهاز رودب مه مهوقدص
ةرهاسلاب مكوقلي نأ لبق
ىجدلا حيباصم مه مهوقدص
اجرلا حيتافم مه مهومركأ
مكريخ وجري سيل نم اوقدص
مكريغ اودصت ل اولضت ل
لهب ىزات نيه مييوگ ىسراپ
لگ و بآ ىا شاب كرت نآ ىودنه
ديونشب ناهاش ىاهيهاوگ نيه
ديورگب اهنامسآ دنديورگب
مزاح درم لاثم و مزح ىنعم
ديرگنب نانيلوا لاحب اي
ديرپ رد ىمزح هب رخآ ىوس اي
طايتحا ريبدت ود رد دوب هچ مزح
طابخ زا تسا رود هك ىريگ نآ ود زا
زور تفه هر نيا رد ديوگ ىكي نآ
زوس ىاپ گير تسه و بآ تسين
نارب نيا تسا غورد ديوگ رگد نآ
ناور ىنيب ىا همشچ بش ره هب هك
بآ وت ىريگرب هك دشاب نآ مزح
باوص رب ىشاب و سرت زا ىهر ات
If there be water, spill this;
and if there be none, alas for the obstinate man!
زيرب ار نيا بآ هار رد دوب رگ
زيتس درم رب ىاو دشابن رو
O children of the Vicegerent, deal justly:
act with prudence for the sake of the Day of Tryst.
Tat enemy who took vengeance upon your father
and dragged him from Illiyyin to prison,
And checkmated that king of the spiritual chessboard
and made him, from Paradise, a thrall to calamities—
How ofen in combat did he seize him by sleight,
that he might wrestle with him and throw him in disgrace!
Tus has he done to that paladin:
do not regard him with contempt, O you others!
Tat envious one nimbly snatched away
our mother’s and father’s crown and ornament.
Tere he made them naked and wretched and despicable:
years did Adam weep bitterly,
So that herbs grew from the tears of his eyes:
why he was inscribed in the scroll of la.
Judge you of his impudent cheating
from the fact that on account of him such a prince rends his beard.
Beware, O clay-worshippers, of his malice:
smite the sword of la hawl on his head!
For he sees you from ambush,
so that you see him not. Take care!
Te fowler scatters grain incessantly:
the grain is visible, but the deceit is hidden.
Wherever you see the grain,
beware, lest the trap confne your wings and pinions,
Because the bird that takes leave of the grain,
eats grain from the spacious feld that is without imposture.
With that it is contented, and escapes the trap:
no trap confnes its wings and pinions.
دينك ىداد ناگداز هفيلخ ىا
دينك ىداعيم زور رهب مزح
ديشك نيك ناتردپ زك ىيودع نآ
ديشك نييلع ز شنادنز ىوس
درك تام ار لد جنرطش هش نآ
درك تافآ ى هرخس شتشهب زا
دربن ردنا تفرگ شدنب اج دنچ
درز ىور شدنكف رد ىتشك هب ات
ناولهپ نآ اب تس هدرك نينچ نيا
نارگيد ىا ديرگنم شتسس تسس
دوسح نآ ار ام ىاباب و ردام
دوبر ىكلاچ هب هياريپ و جات
راوخ و راز و هنهرب اج نآ ناشدرك
راز راز مدآ تسيرگب اهلاس
تبن دييور وا مشچ كشا ز هك
تبث تسل ى هديرج ردنا ارچ هك
ار شيرارط ريگ ىسايق وت
ار شير وز دنك رورس نانچ هك
شرش زا ناتسرپ لگ ىا رذحلا
شرس ردنا دينز ىلوح ل غيت
نيمك زا ار امش دنيب ىمه واك
نيه دينيب ىمن ار وا امش هك
اه هناد دزير دايص امياد
اغد ناهنپ و دشاب اديپ هناد
رذحلا ىديدب هناد اجك ره
رپ و لاب وت رب ماد ددنبن ات
درك هناد كرتب واك ىغرم هكنا ز
دروخ ريوزت ىب ىارحص زا هناد
تسج ماد زا و دش عناق نادب مه
تسبن ار شلاب و رپ ىماد چيه
اوه و صرح زا درك مزح كرت هك غرم نآ راك تماخو
Te harmfulness of the action of the bird that abandons prudence fom greed and vain desire
Again, a bird settles on a wall
and fastens its eyes upon the grain in a trap.
Now it looks towards the open country,
now its greed leads it to look at the grain.
Tis look struggles with that look
and suddenly makes it empty of wisdom.
Again, a bird that has abandoned that vacillation
turns its gaze away from that and fxes it upon the open felds.
Glad are its wings and pinions:
how goodly it is, since it has become the leader of all the free.
Everyone who makes it his model is saved
and sits in the abode of security and freedom,
Because his heart has become the king of the prudent,
so that the rose garden has become his dwelling-place
Prudence is pleased with him, and he pleased with Prudence:
do likewise, if you would act with foresight and resolution.
Many times have you fallen into the snare of greed
and given up your throat to be cut;
Again He that graciously disposes to repentance has set you free
and accepted your repentance and made you glad.
He has said, “If you return thus, We will return thus:
We have wedded the actions to the retribution.
When I bring one mate to Myself,
the other mate inevitably comes running.
We have mated this action with the efect:
when one mate arrives, another mate arrives.”
When a raider carries of the husband from the wife,
the wife comes afer him, seeking her husband.
Once more you have come towards this snare
and have thrown dust in the eyes of repentance.
Again that Forgiving One has loosed that knot for you and has said,
“Beware! Flee! Set not your face in this direction!”
تسشن ىراويد قوف ىغرم زاب
تسبب ىماد ى هناد ىوس هديد
دنك ىم ارحص ىوس وا رظن كي
دشك ىم هناد هب شصرح رظن كي
درك شيلاچ رظن نآ اب رظن نيا
درك شيلاخ درخ زا ىناهگان
تشاذگ ار ددرت ناك ىغرم زاب
تشامگ ارحص رب و دنك رب رظن نآ ز
هل اخب وا لاب و رپ داش
وا دش نادازآ هلمج ماما ات
تسرب دزاس ادتقم ار وا هك ره
تسشن ىدازآ و نما ماقم رد
شلد دمآ نامزاح هاش هكنا ز
شلزنم دش نمچ و ناتسلگ ات
مزح ز ىضار وا و ىضار وا زا مزح
مزع و ريبدت ىنك رگ نك نينچ نيا
ىا هداتفا صرح ماد رد اهراب
ىا هداد نديرب رد ار دوخ قلح
درك دازآ فطل باوت نآ تزاب
درك داش ار امش و تفرذپ هبوت
اذك اندع اذك متدع نإ تفگ
ازجلاب لاعفلا انجوز نحن
مروآ دوخ رب ار ىتفج هك نوچ
مرجل هناود شتفج نآ ديآ
رثا اب ار لمع نيا ميدرك تفج
رگد ىتفج دسر ىتفج دسر نوچ
ىوش تفج زا ىتراغ ديابر نوچ
ىوج ىوش وا سپ ديآ ىم تفج
ديدمآ ماد نيا ىوس رگيد راب
ديدز هبوت ى هديد ردنا كاخ
هرگ نآ داشگب باوت نآ تزاب
هنم وس نيا ىور زيرگب نيه تفگ
Again, when the mandate of forgetfulness arrived,
it drew your soul towards the Fire.
ديسر نايسن ى هناورپ نوچ زاب
ديشك شتآ بناج ار ناتناج
O you moth, do not show any forgetfulness and doubt:
look once at your burnt wing!
Since you are saved, the thanksgiving is this,
that you should have no inclination towards that grain,
In order that, when you say thanks, He may bestow on you the daily bread
that is without snare and without fear of the enemy.
In thanksgiving for the bounty shown in setting you free,
it behooves you to commemorate the bounty of God.
How ofen in sorrows and in tribulation have you cried,
“O God, deliver me from the snare,
Tat I may do such service and practice benefcence
and throw dust in the eyes of the Devil!”
Story of the vow made by the dogs every winter that when next summer comes
they will build a house for the winter
In winter the bones of the dog are drawn together:
the blows of the frost make him so small
Tat he says, “Having such a little body,
I must build a stone house.
When summer comes, I will build with my claws
a stone house against the cold.”
When summer comes, his bones expand from the relief,
and his skin grows sleek,
And, when he sees himself stout, he says,
“In what house should I fnd room, O noble sir?”
He grows stout and slinks into a shady place—
a lazy, full-fed, cowardly, self-opinionated!
His heart says to him, “Build a house, O uncle!”
He says, “How shall I fnd room in the house? Tell.”
In the hour of pain the bones of your greed
shrink together and diminish in compass,
ىكش و نايسن هناورپ ىا نك مك
ىكي وت رگنب هديزوس رپ رد
چيه هك دشاب نآ ركش ىديهر نوچ
چيپ چيپ ىرادن هناد نآ ىوس
وا دشخب ىيوگ ركش نوچ ارت ات
ودع فوخ ىب و ماد ىب ىزور
درك دازآ نات هك تمعن نآ ركش
درك داي ديابب ار قح تمعن
لب رد و اهجنر ردنا دنچ
ادخ ىا هد اهر مماد زا ىتفگ
منك ناسحا منك تمدخ نينچ ات
منز ناطيش ى هديد ردنا كاخ
ار ناتسمز رهب زا ميزاس هناخ ديايب نوچ ناتسبات نيا هك ناتسمز ره ناگس ندرك رذن تياكح
شناوختسا ددرگ عمج ناتسمز گس
شنانچ دنادرگ درخ امرس مخز
منم هك نت ردق نياك ديوگب واك
مندرك دياب گنس زا ىا هناخ
گنچ هب نم ديايب ناتسبات هك نوچ
گنس ز مزاس ىا هناخ امرس رهب
داشگ زا ديايب ناتسبات هك نوچ
داش تسوپ ددرگ نهپ اهناوختسا
ار شيوخ دنيب تفز نوچ وا ديوگ
ايك ىا مجنگ هناخ نيمادك رد
ىا هياس رد دشك اپ ددرگ تفز
ىا هيار دوخ ىرغ ىريس ىلهاك
ومع ىا زاس ىا هناخ لد شديوگ
وگب مجنگ ىك هناخ رد وا ديوگ
درد تقو رد وت صرح ناوختسا
درون رد ددرگ درخ ديآ مهرد
And you say penitently, “I will build a house:
it will be a resting-place for me in winter”;
ىا هناخ مزاسب هبوت زا ىيوگ
ىا هناتسا مدشاب ناتسمز رد
When the pain is gone and your greed has grown stout,
the desire for the house departs from you, just as the dog.
Tanksgiving for the bounty is sweeter than the bounty:
how should he that is addicted to thanksgiving go towards the bounty?
Tanksgiving is the soul of the bounty, and the bounty is as the husk,
because thanksgiving brings you to the abode of the Beloved.
Bounty produces heedlessness, and thanksgiving alertness:
hunt afer bounty with the snare of thanksgiving to the King.
Te bounty of thanksgiving will make you contented and princely,
so that you will bestow a hundred bounties on the poor.
You will eat your fll of the delicacies and dessert of God,
so that hunger and begging will depart from you.
How the unbelievers stopped the prophets, on whom be peace, fom giving admonition
and brought forward Necessitarian arguments.
Te people said, “O admonishers, what you have said is enough,
if there be any one in this village.
God has set a lock upon our hearts;
none can prevail against the Creator.
Tat Artist made the picture of us to be this:
this will not be altered by talking.
A hundred years you may tell the pebble to become a ruby,
a hundred years you may tell the old to become new;
You may tell earth to assume the qualities of water;
you may tell water to become honey or milk—
He is the Creator of the heavens and the heavenly ones,
the Creator of water and earth and earthly beings.
To heaven He gave its circling motion and its purity;
to water and earth its dark appearance and its growth.
How can heaven choose turbidity?
How can earth and water buy purity?
To everyone He has allotted a certain course:
how should a mountain by any efort become as a straw?”
تفز صرح نآ تدش و درد دشب نوچ
تفر وت زا هناخ ىادوس گس وچمه
دوب تمعن زا رتشوخ تمعن ركش
دور تمعن ىوس ىك هراب ركش
تسوپ وچ تمعن و تمعن ناج ركش
تسود ىوك ات ارت درآ ركش هكنا ز
هابتنا ركش و تلفغ درآ تمعن
هاش ركش ماد هب نك تمعن ديص
ريم و مشچ رپ دنك تركش تمعن
ريقف راثيا تمعن دص ىنك ات
قح لقن و ماعط زا ىشون ريس
قد و ىراوخ مكش وت زا دور ات
هنايربج ندروآ تجح و ندرك تحيصن زا ملسلا مهيلع ار ايبنا ناركنم ندرك عنم
دوب سب ناحوصن ىا دنتفگ موق
دوب سك هد نيرد را ديتفگ هچ نيا
قح داهنب ام ىاهلد رب لفق
قبس قلاخ رب درب دنادن سك
رگريوصت نآ درك نيا ام شقن
رگد وگو تفگ هب دش دهاوخن نيا
وش لعل ىيوگ لاس دص ار گنس
ون شاب ىيوگ لاس دص ار هنهك
ريگ بآ تافص ىيوگ ار كاخ
ريش هك اي وش لسع ىيوگ ار بآ
نايكلفا و وا كلفا قلاخ
نايكاخ و بارت و بآ قلاخ
افص و نارود داد ار نامسآ
امن و ىيور هريت ار لگ و بآ
ديزگ ىدرد نامسآ دناوت ىك
ديرخ توفص لگ و بآ دناوت ىك
ىهر ار كي ره تس هدرك ىتمسق
ىهك نوچ ىدهج هب ددرگ ىهك ىك
ار نايربج رم ملسلا مهيلع ايبنا باوج
Te answer of the prophets, on whom be peace, to the Necessitarians.
Te prophets said, “Yes: He has created some qualities
from which it is impossible to withdraw one’s self,
And He has created qualities accidental,
so that a hated person becomes acceptable.
If you bid a stone become gold, it is futile;
if you bid copper become gold, the way exists.
If you bid sand become clay, it is incapable;
if you bid earth become clay that is possible.
He has given maladies for which there is no remedy,
such as lameness, fatness of the nose, and blindness;
He has given maladies for which there is a remedy,
such as facial paralysis and headache.
Tese medicines He has made for the sake of harmony:
these maladies and medicines are not in vain.
No, most maladies have a cure:
when you seek in earnest, it will come to hand.”
How the infdels repeated the Necessitarian arguments.
Te people said, “O company,
this malady of ours is not one of those that admit of cure.
For years ye uttered spells and admonitions of this kind,
and by them our bondage was made sorer every moment.
If this disease were susceptible of cure,
some particle of it would at last have been removed.
When hepatitis occurs, water does not enter the liver:
if he should drink up the sea, it would go somewhere else;
Consequently the hands and feet become swollen:
that water-drinking does not defeat the thirst.”
ديرفآ ىرآ دنتفگ ايبنا
ديشك رس نآ ز ناتن هك ىياهفصو
ىضراع ىاهفصو وا ديرفآ و
ىضر ددرگ ىم ضوغبم ىسك هك
تس هده ىب وش رز هك ىيوگ ار گنس
تسه هار وش رز هك ىيوگ ار سم
تسا زجاع وش لگ هك ىيوگ ار گير
تسا زياج وش لگ هك ىيوگ ار كاخ
تسين هراچ ار ناك تس هداد اهجنر
تسا ىمع و سطف و ىگنل لثم هب نآ
تسه هراچ ار ناك تس هداد اهجنر
تسا رس درد و هوقل لثم هب نآ
فلتئا رهب تخاس اهاود نيا
فازگ زا اهاود و درد نيا تسين
تسه هراچ ار اهجنر بلغا هكلب
تسد هب نآ ديايب ىيوج دج هب نوچ
ار هنايربج ىاهتجح نارفاك ندرك رركم
ام جنر نيا هورگ ىا دنتفگ موق
اود دريذپب هك ىجنر نآ ز تسين
دنپ و نوسفا نيز ديتفگ اهلاس
دنب هظحل ره نآ ز تشگ ىم رت تخس
ىدب لباق ضرم نيا ار اود رگ
ىدش لياز ىا هرذ ىو زا رخآ
رگج رد ديان بآ دش نوچ هدس
رگد ىياج دور ايرد دروخ رگ
اپ و تسد دريگ سامآ مرجل
اقتسا نآ دنكشن ار ىگنشت
ار ناشيا ملسلا مهيلع ايبنا باوج زاب
How the prophets, on whom be peace, answered them again.
Te prophets said, “Despair is wicked: the grace and the mercies of
the Creator are infnite.
It is not proper to despair of such a Benefactor: cling to the saddle-
strap of this Mercy.
Oh, many a plight became hard in the beginning, aferwards it was
relieved, and the hardship passed away.
2925. Afer despair there are many hopes; afer darkness there are
many suns.
I grant indeed that ye have become stony and have put locks upon
your ears and hearts;
We have nothing to do with any acceptance: our business is to resign
ourselves and fulfll His command.
He has commanded us this service: we have not this ofce of pro-
claimer from ourselves.
We possess life for the purpose of the command of God: if He bid us
in a tract of sand, we sow
2930. Te prophet’s soul has no friend except God: he has nothing to
do with the acceptance or rejection of the people.
Te reward for delivering His messages comes from Him: we have
become hateful and wear the aspect of enemies for the Beloved’s sake.
At this Portal we are not weary, so that we should halt everywhere
because of the distance of the way.
Oppressed in heart and weary is that one who is in prison through
being parted from the Friend.
Te Heart-ravisher and Desired One is present with us: amidst the
largesse of His mercy our souls are giving thanks.
2935. In our hearts is an anemone-feld and rose-garden: there is no
way for old age and decay;
We are ever fresh and young and gracious, unfading and sweet and
laughing and debonair.
To us a hundred years are the same as a single hour, for long and short
is a thing disjoined from us.
تسا دب ىديمون دنتفگ ايبنا
تسا دح ىب ىراب ىاهتمحر و لضف
ديماان دياشن نسحم نينچ زا
دينز تمحر نيا كارتف رد تسد
تشگ بعص لوا هك اراك اسب ىا
تشذگ ىتخس دش هداشگب نآ زا دعب
تساهديموا ىسب ىديمون دعب
تساهديشروخ ىسب تملظ سپ زا
ديدش نيگنس امش هك متفرگ دوخ
ديدز رب لد رب و شوگ رب اهلفق
تسين راك ىلوبق اب ار ام چيه
تسا ىندرك نامرف و ميلست ام راك
ىگدنب نيا نامتسدومرفب وا
ىگدنيوگ نيا دوخ زا ار ام تسين
ام ميراد وا رما ىارب ناج
ام ميراك وا ديوگ ىگير هب رگ
تسين راي ار ىبن ناج قح ريغ
تسين راك شقلخ در و لوبق اب
تسوا زا شتلاسر غيلبت دزم
تسود رهب زا ميدش ور نمشد و تشز
ميتسين نلولم هگرد نيا رب ام
ميتسيب اج ره هار دعب ز ات
دوب سك نآ لولم و هتسب ورف لد
دوب سبحم رد راي قارف زك
تسا رضاح ام اب بولطم و رب لد
تسا ركاش ناج شتمحر راثن رد
تسا ىنشلگ و راز هلل ام لد رد
تسين هار ار ىگدرمژپ و ىريپ
فيطل و ميناوج و رت امياد
فيرظ و نادنخ و نيريش و هزات
تسا ىكي تعاس كي و لاس دص ام شيپ
تسا ىكفنم ام زا هتوك و زارد هك
Tat length and shortness is in bodies:
where is that long and short in the soul?
تساهمسج رد ىهتوك و زارد نآ
تساجك ناج ردنا هتوك و زارد نآ
Te three hundred and nine years of the Men of the Cave
seemed to them one day without grief and woe;
And then did it seem to them one day even,
when their spirits came back from non-existence into their bodies.
When there is no day and night and month and year,
how should there be satiety and old age and weariness?
Since there is selfessness in the rose-garden of non-existence,
there is intoxication caused by the goblet of Divine grace.
Any one that has not drunk has not tasted does not know:
how should the dung-beetle conceive the breaths of the rose?
It is not conceivable: if it were conceivable,
it would become non-existent, like objects of conception.
How should Hell conceive Paradise?
Does a beauteous face shine at all from an ugly pig?
Listen; do not cut your own throat! Take heed, O despicable one,
such a morsel as this has reached your mouth.
We have brought the hard ways to an end;
we have made the way easy for our own people.”
How the people repeated their resistance to the hope against the prophets, on whom be peace.
Te people said, “If you bring good luck to yourselves,
you are ill-starred for us and are opposed and rejected.
Our souls were free from cares:
you have cast us into grief and trouble.
Trough your evil omen the delightful concord and agreement that existed
has been turned into a hundred separations.
We were parrots eating sugar for dessert;
through you we have become birds that meditate on death.
Wherever is a grief-spreading tale,
wherever is an odious rumour,
فهك باحصا نآ لاس هن و دصيس
فهل و هودنا ىب زور كي ناششيپ
مه زور كي ناشدومنب ىهگ نآ و
مدع زا حاورا دمآ زاب نت هب هك
لاس و هام اب بش و زور دشابن نوچ
للم و ىريپ و ىريس دوب ىك
تسا ىدوخ ىب نوچ مدع ناتسلگ رد
تسا ىدزيا فطل قارغس زا ىتسم
دروخن واك سك ره ردي مل قذي مل
درو سافنا لعج درآ مهو هب ىك
نآ موهوم ىدب را موهوم تسين
نآ مودعم ىدش ناموهوم وچمه
تشهب درآ نوچ مهو ردنا خزود
تشز كوخ زا بوخ ىور دبات چيه
ناهم ىا ناه ربم دوخ ىولگ نيه
ناهد ات هديسر همقل نينچ نيا
ميا هدرب ناياپ بعص ىاههار
ميا هدرك ناسآ شيوخ لها رب هر
ملسلا مهيلع ايبنا رب هيجرت ضارتعا موق ندرك رركم
ديدوخ دعس امش را دنتفگ موق
ديدترم و ديدض و دييام سحن
اه هشيدنا زا دب غراف ام ناج
انع و ار ام ديدنكفا مغ رد
قافتا و دوب هك تيعمج قوذ
قارتفا دص ناتتشز لاف ز دش
ام ميدوب ركش لقن ىطوط
امش زا ميتشگ شيدنا گرم غرم
تسا ىرتسگ مغ ى هناسفا اجك ره
تسا ىركنتسم ى هزاوآ اجك ره
Wherever in the world is an evil omen, wherever is a monstrous
transformation, a terrible punishment, an infiction of chastisement—
تسا ىذب لاف ناهج ردنا اجك ره
تسا ىذخأم ىلاكن ىخسم اجك ره
In the parable of your story and in your evil omen:
you have an appetite for rousing grief.”
How the prophets, on whom be peace, answered them once more.
Te prophets said, “Te foul and evil omen
has its support from within your souls.
If you are asleep in a perilous place,
and a dragon is approaching you from a spot close at hand,
And a kindly person has made you aware, saying,
‘Jump up quickly, or else the dragon will devour you’—
If you say, ‘Why are you uttering an evil omen?’
‘What omen? Jump up and see in the light of day.
I myself will deliver you from the midst of the evil omen
and will take you home.’
He is one that acquaints with things hidden,
like the prophet who has seen what the people of this world have not seen.
If a physician says to you, ‘Do not eat unripe grapes,
for such an illness will produce trouble and mischief,’
And if you say, ‘Why are you uttering an evil omen?’—
Ten you are making out your sincere adviser to be culpable.
And if an astrologer say to you,
‘By no means set about such an afair to-day,’
Tough you see the falsehood of the astrologer a hundred times,
it come true once or twice, you are eager to trust him.
Tese stars of ours are never at variance:
how does their truth remain concealed from you?
Te physician and the astrologer inform from opinion,
and verily we from clairvoyance:
We behold the smoke and fre
rushing from afar towards the unbelievers.
You are saying, ‘be silent from these words,
for the words of evil omen are hurtful to us.’”
تسامش لاف و هصق لاثم رد
تساهتشم ار امش ىزيگنا مغ رد
ملسلا مهيلع ايبنا باوج زاب
دب و تشز لاف دنتفگ ايبنا
ددم دراد ناتناج نايم زا
رطخ اب ىشاب هتفخ ىياج وت رگ
رس ىوس زا وت دصق رد اهدژا
درك هاگآ ارت رم ىنابرهم
دروخ تاهردژا هن را دوز هجب هك
ىنز ىم نوچ دب لاف ىيوگب وت
ىنشور رد نيبب هج رب هچ لاف
ارت دوخ نم دب لاف نايم زا
ارس ىوس مرب ىم مناهر ىم
ناهن زا تس هدننك هگآ ىبن نوچ
ناهج لها ديدن هچ نآ ديدب واك
روخم هروغ تديوگ ىبيبط رگ
رش و روش درآ رب ىجنر نينچ هك
ىنز ىم نوچ دب لاف ىيوگب وت
ىنك ىم مثوم ار حصان وت سپ
چيه زورماك تديوگ مجنم رو
چيسب ردنا نكم ىراك نانچ نآ
ىرتخا غورد ىنيب را هر دص
ىرخ ىم ديآ تسار هراب ود كي
فلخ زگره دشن ام موجن نيا
فلغ رد وت زا دنام نوچ شتحص
نامگ زا مجنم نآ و بيبط نآ
نايع زا دوخ ام و هاگآ دننك ىم
نارك زا شتآ و مينيب ىم دود
ناركنم ىوس هب درآ ىم هلمح
لاقم نيز نك شمخ ىيوگ ىمه وت
لاف موش لاق تسام نايز هك
O you who listen not unto the admonition of the admonishers,
the evil omen is with you wherever you go.
ىونشن ار ناحصان حصن هك ىا
ىور ىم اج ره تست اب دب لاف
A viper is walking on your back:
he sees it from a roof and makes aware;
You say to him, “Hush! Do not vex me”:
he says, “Be happy! Truly, the words have gone.”
When the viper darts its mouth at your neck,
all your desire for happiness is made bitter.
Ten you say to him, “O so-and-so was this all?
Why didn’t you tear your collar in outcry?
Or why weren’t you throwing a stone at me from above,
in order that that grave calamity and misfortune might be shown to me?”
He says, “Because you were annoyed”;
you say, “You have made me very happy!”
He says, “I bestowed counsel generously,
that I might deliver you from this sterile bondage.
From vileness you acknowledged no obligation for that:
you made a source of injury and insolence.”
Tis is the nature of base villains:
he does evil to you when you do good.
As for the feshly soul, bend it double by means of this renunciation,
for it is vile, and kindness suits it not.
If you show benefcence to a noble man, it is ftting:
he will give seven hundred in exchange for every one;
When you treat a villain with violence and cruelty,
he becomes a very faithful servant to you.
Te infdels in prosperity sow cruelty;
again in Hell their cry is “O Lord!”
Te wisdom of having created Hell in the world hereafer and the prison of the present world to
the end that they may be places of worship for the arrogant: “Come willingly or unwillingly.”
For in cruelty the vile are purifed;
when they receive kindness, they themselves become cruel.
دور ىم رب وت تشپ رب ىيعفا
دنك هگآ شدنيب ىماب ز وا
نكم منيگمغ شوماخ شا ىيوگ
نخس نآ تفر دوخ شاب شوخ وا ديوگ
تندرگ رب ناهد ىعفا دنز نوچ
تنتسج ىداش هلمج ددرگ خلت
نلف ىا دوب نيمه ىيوگ ودب سپ
ناغف رد نابيرگ ىديردنب نوچ
ىدز ىم ىگنس وت ميلاب ز اي
ىدب و ىدومن دج نآ ارم ات
ىا هدرزآ ىم هكنا ز ديوگب وا
ىا هدرك مداش كين ىيوگب وت
دنپ هب ىدرمناوج مدرك نم تفگ
دنب كشخ نيز ارت نم مناهر ات
ىتخانشن نآ قح ىميئل زا
ىتخاس نايغط و اذيا ى هيام
ىند ناميئل ىوخ دوب نيا
ىنك ىيوكين وچ وت اب دنك دب
شينحنم نك ىم ربص نيز ار سفن
شييوكين دزاسن و تسا ميئل هك
دزس ناسحا ىنك رگ ىميرك اب
دهد دصفه ضوع وا ار ىكي رم
افج و رهق ىنك نوچ ىميئل اب
افو اب سب ارت ددرگ ىا هدنب
افج تمعن رد دنراك نارفاك
انبر ناشادن خزود رد زاب
اهْ ر
ك ْ و
اعْ و
ط ايِ ت
ئا هك دشاب ناربكتم دبعم ات ناهج نيا نادنز و ناهج نآ خزود نديرفآ تمكح
دنوش ىفاص افج رد ناميئل هك
دنوش ىفاج دوخ دننيب افو نوچ
Terefore Hell is the mosque where they perform their devotions:
a trap is the fetter for a wild bird.
تسا خزود سپ ناشتاعاط دجسم
تسا خف هناگيب غرم دنب ىاپ
Prison is the cloister of the thief and villain,
that there he may be constantly mindful of God.
ميئل و دزد ى هعموص نادنز تسه
ميقم ار قح دوش ركاذ وا ردناك
Inasmuch as Divine worship was the object of mankind,
Hellfre was made the place of worship for the rebellious.
Man has the power in everything,
but this service has been the object of him.
“I did not create the Jinn and mankind.” Recite this.
Te object of the world is nothing but Divine worship.
Tough the object of a book is the science,
if you make it a pillow, it will become that too;
But this pillow was not its object:
it was learning and knowledge and right guidance and proft.
If you have made the sword a tent-pin,
you have preferred defeat to victory.
Although the object of Man is knowledge and to be rightly directed,
every man has a particular place of worship
Te place where the noble man worships is your treating him with kindness;
the place where the vile man worships is your making him sick.
Smite the vile, that they may bow their heads;
give to the noble, that they may yield fruit.
Necessarily God has created a mosque for each of the two —
Hell for those, and increase for these.
Moses built the Bab-i Saghir at Jerusalem,
in order that the people tormented might lower their heads,
Because they were insolent and arrogant.
Hell is that Bab-i Saghir and (place of ) humiliation.
رشب زا دوصقم دوب تدابع نوچ
رقس شك ندرگ هاگتدابع دش
تسد راك ره رد تسه ار ىمدآ
تس هدب تمدخ نيا دوصقم وزا كيل
ناوخب نيا
خ ام
ناهج زا دوصقم تسين تدابع زج
دوب نف نآ باتك زا دوصقم هچ رگ
دوش ىم مه ىنك شلاب شاوت رگ
دوبن شلاب نيا دوصقم وزا كيل
دوس و داشرا و شناد و دوب ملع
ار ريشمش ىتخاس ىخيم وت رگ
ار رابدا رفظ رب ىديزگ رب
تسا ىده و ملع رشب زا دوصقم هچ رگ
تسا ىدبعم ار ىمدآ كي ره كيل
هتمركأ ميرك درم دبعم
هتمقسأ ميئل درم دبعم
دنهن رس ات نزب ار ناميئل رم
دنهد رب ات هدب ار نايرك رم
ديرفآ دجسم ود ره قح مرجل
ديزم ار اهنيا و ار اهنآ خزود
ريغص باب رد سدق ىسوم تخاس
ريحز موق رس دنرآ دورف ات
زارف رس و دندب نارابج هكنا ز
زاين و تسا ريغص باب نآ خزود
Explaining how God most High has made the bodily form of kings a means of subduing
the insolent (sinners) who are not subject to God, just as Moses, on whom be peace,
built the Bab-i Saghir in the wall of Jerusalem in order that the insolent (and wicked) men
among the Israelites might bow low when they entered in, (according to the text),
“Enter the gate, prostrating yourselves, and say ‘hittatun.’”
تسا هتخاس دنشابن قح رخسم هك نارابج ندرك رخسم ببس ار كولم تروص ىلاعت قح هك نآ نايب
ليئارسا ىنب نارابج عوكر تهج سدق ضبر رب تخاس ريغص باب ملسلا هيلع ىسوم هك نانچ
طِ ح او
ق َ و
اد ّ ج
س َ باب
لا او
دا هك ندمآ رد تقو
Likewise God has built a Bab-i Saghir
from the fesh and bones of kings. Take heed!
Te people of this world make prostration before them,
since they are opposed to prostration before the Divine Majesty.
He has made a little dunghill their mihrab:
the name of that mihrab is “prince” and “paladin.”
You are not ft for this holy Presence:
holy men are the sugarcane; you are the empty reed.
Tese vile wretches grovel before those curs;
it is a disgrace to the lion that they should be complaisant to him.
Te cat is the overseer of every mouse-natured one:
who is the mouse that it should be afraid of the lions?
Teir fear is of the dogs of God:
how should they have fear of the Sun of God?
Te litany of those great ones is “my Lord the most High”;
“my lord the most low” is suitable to these fools.
How should the mouse fear the lions of the battle-feld?
No, those who have the speed and the musk-bag of the deer
O licker of pots, go to him that licks basins
and write him down as your lord and benefactor!
Enough! If I give a far-reaching exposition, the prince will be angered;
and besides he knows that it is.
Te upshot is this:—“O noble man, do evil to the vile,
that the villain may lay his neck.”
When he deals kindly with the villain,
his soul, the wicked soul shows ingratitude, like the vile.
It was on this account that the aficted are thankful,
the fortunate are rebellious and deceitful.
ناوختسا و تشوگ ز قح هك نانچ نآ
ناه تخاس ىريغص باب ناهش زا
دننك ناشيا ى هدجس ايند لها
دننمشد ار ايربك ى هدجس هك نوچ
ناش بارحم ىكناد نيگرس تخاس
ناولهپ و ريم بارحم نآ مان
ديا هن ىكاپ ترضح نيا قيل
ديبن ىلاخ امش ناكاپ ركشين
دنوش عضاخ ناسخ نيا ار ناگس نآ
دنورگب ار واك تسا راع ار ريش
وخ شوم ره ى هنحش دشاب هبرگ
وا دسرت ناريش ز ات دوب هك شوم
دوب قح بلك زا ناشيا فوخ
دوب قح باتفآ ز ىك ناشفوخ
ناهم نآ درو تسا ىلعلا يبر
ناهلبا نيا روخ رد ىندا بر
فاصم ناريش ز دسرت ىك شوم
فان كشم ناگتوهآ نآ هكلب
سيل گيد ىا سيل هساك شيپ هب ور
سيون تمعن ىلو و دنوادخ شوت
تسد رود ميوگب ىحرش را نك سب
تسه هك دناد مه و ريم دريگ مشخ
ميرك ىا نك دب هك دمآ نيا لصاح
ميئل ندرگ دهن ات ناميئل اب
دنك ناسحا نوچ سفن ميئل اب
دنك نارفك دب سفن ناميئل نوچ
دنركاش تنحم لها هك دب ببس نيز
دنركام و دنا ىغاط تمعن لها
Te bey with his gold-embroidered coat is rebellious;
the distressed wearer of a coarse woollen cloak (aba) is thankful.
ابق نيرز رلگب ىغاط تسه
ابع بحاص ى هتسخ ركاش تسه
How should thankfulness grow from possessions and riches?
Tankfulness grows from tribulation and sickness.
Story of the Sufs being enamoured of the empty food-wallet
One day a Suf espied a food-wallet on a nail:
he began to whirl and rend his garments,
Crying, “Lo, the food of the foodless!
Lo, the remedy for famines and pangs!”
When his smoke and tumult waxed great,
every one that was a Suf joined him.
Tey were shouting and shrieking:
several were becoming intoxicated and beside themselves.
An idle busybody said to the Suf, “What is the matter?
A food-wallet hung, and it is empty of bread!”
He said, “Go,go! You are a form without spirit:
do you seek existence, for you are no lover.”
Te lover’s food is love of the bread, without the bread:
no one that is sincere is in thrall to existence.
Lovers have nothing to do with existence:
lovers have the interest without the capital.
Tey have no wings, and they fy round the world;
they have no hands, and they carry of the ball from the polo-feld.
Tat dervish who scented Reality used to weave baskets
though his hand had been cut of.
Lovers have pitched their tents in non-existence:
they are of one colour and one essence, like non-existence.
How should the sucking babe know the taste of viands?
To the Jinn scent is meat and drink.
How shall a human being scent his scent,
inasmuch as his nature is contrary to his nature?
Tat scent-inhaling Jinn gains from the scent:
you will not gain that from a hundred kilograms of sweet dainties.
معن و كلما ز ديور ىك ركش
مقس و ىولب ز ديور ىم ركش
ىهت ى هرفس رب ىفوص قشع ى هصق
ديد هرفس ىزور خيم رب ىيفوص
ديرد ىم ار اه هماج دز ىم خرچ
اون ىب ىاون كن دز ىم گناب
اود كن ار اهدرد و اهطحق
دش رايسب وا روش و دود هك نوچ
دش راي وا اب دوب ىفوص هك ره
دندز ىم ىيوه و ىاه و ىخك خك
دندش ىم دوخ ىب و تسم ىدنچ ىات
تسيچ هك ار ىفوص تفگ ىلوضفلا وب
تسا ىهت نان ز و هتخيوآ ى هرفس
ىتسينعم ىب شقن ور ور تفگ
ىتسين قشاع هك ىتسه وجب وت
تسا قشاع ىاذغ نان ىب نان قشع
تسا قداص واك ره تسين ىتسه دنب
دوجو اب دوبن راك ار ناقشاع
دوس هيامرس ىب تسه ار ناقشاع
دنرپ ىم ملاع درگ و ىن لاب
دنرب ىم ناديم ز وگ و ىن تسد
تفاي ىوب ىنعم ز واك ىريقف نآ
تفاب ليبنز ىمه هديربب تسد
دندز هميخ مدع ردنا ناقشاع
دندحاو سفن و گنر كي مدع نوچ
تول قوذ دسانش ىك هراوخ ريش
توپ و تول دشاب ىوب ار ىرپ رم
وا ىوب زا درب وب ىك ىمدآ
وا ىوخ دض تسوا ىوخ هك نوچ
شك ىوب ىرپ نآ وب زا دباي
شوخ تول نم دص ز نآ ىباين وت
To the Copt the water of the Nile is blood;
to the goodly Israelite it is water.
لين بآ نآ دوب نوخ ىطبق شيپ
ليمج ىطبس شيپ دشاب بآ
By the Israelites the sea is a highway;
by the rufan Pharaoh it is a drowning-place.
How Jacob, on whom be peace, was privileged to taste the cup of God fom the face of Joseph,
and inhale the scent of God fom the scent of Joseph;
and the exclusion of his brethren and others fom both these.
Tat which Jacob experienced from the face of Joseph was peculiar to him:
when did that come to his brethren?
Tis one, from love of him, puts himself in the pit,
while that one digs a pit for him in hatred.
In the sight of this one his food-wallet is empty of bread;
in the sight of Jacob it is full, for he desires eagerly.
None with face unwashed beholds the faces of the houris:
he said, “Tere is no ritual prayer without the ablution.”
Love is the meat and drink of souls;
hunger, from this point of view, is the food of souls.
Jacob had hunger for Joseph;
the smell of the bread was reaching him from afar.
He that took the shirt was hastening
and was not perceiving the scent of Joseph’s shirt,
While he that was a hundred leagues from that quarter
he smelled the perfume, since he was Jacob.
Oh, there is many a learned man that has no proft of knowledge:
that person is one who commits knowledge to memory, not one who loves.
From him the hearer perceives the scent,
though the hearer is of the common sort,
Because the shirt in his hand is a borrowed thing,
like a slave-girl in the hands of a slave-dealer.
Te slave-girl is useless to the slave-dealer:
she is in his hands for the sake of the purchaser.
Te dispensation of God is a bestowal of the allotted portion:
no one’s has access to another.
نايليئارسا ز رحب دشاب هداج
ناوع نوعرف ز دشاب هگ هقرغ
ىوب زا قح ىوب نديشك و فسوي ىور زا قح ماج نديشچ هب ملسلا هيلع بوقعي ندوب صوصخم
ود ره نيا زا مهريغ و ناردارب نامرح و فسوي
ديدب فسوي خر زا بوقعي هچ نآ
ديسر ىك ناوخا هب نآ دب وا صاخ
دنك ىم هچ رد شيوخ شقشع ز نيا
دنك ىم هچ وا رهب زا نيك هب نآ و
تسا ىهت نان زا نيا شيپ وا ى هرفس
تسا ىهتشم واك رپ تسا بوقعي شيپ
روح ىور دنيبن هتسشان ىور
روهطلاب لإ تفگ ةلص ل
اهناج توپ و تول دشاب قشع
اهناج توق تسا ىور نيا زا عوج
ار بوقعي نآ دوب فسوي عوج
اج رود زا ديسر ىم شنان ىوب
تفاتش ىم ار نهريپ دتسب هك نآ
تفاين ىم فسوي ناهاريپ ىوب
وا دوب وس نآ ز گنسرف دص هكنا و
وب دييوب ىم بوقعي دب هك نوچ
بيصن ىب شناد ز ملاع اسب ىا
بيبح ىن سك نآ تسا ملع ظفاح
ماشم دباي ىمه ىو زا عمتسم
ماع سنج زا عمتسم دشاب هچ رگ
تسا هيراع شتسد هب نهاريپ هكنا ز
تسا هيراج ىساخن نآ تسد هب نوچ
تسا ىرسرس ىساخن شيپ هيراج
تسا ىرتشم ىارب زا وا فك رد
ىنداد ىزور تسا قح تمسق
ىن هار رگيد ىوس ار ىكي ره
A good intention becomes that man’s garden;
an ugly intention waylays this man.
هدش نآ غاب كين لايخ كي
هدز نيا هار تشز لايخ كي
Tat Lord who has made from one fancy the garden
and from one fancy Hell and the place of melting—
Ten who should know the way to His rose gardens?
Ten who should know the way to His furnaces?
Te sentry of the heart, while on his round,
does not see from what corner of the soul the image comes.
If he saw its rising-place,
he would contrive to bar the way to every unlovely thought;
How should the foot of the scout reach that spot?—
for it is the watchtower and mountain-fortress of Non-existence.
Blindly lay hold of the skirt of His grace:
this is the blind man’s taking possession the land, O king.
His skirt is His command and behest:
fortunate is he to whom piety is his soul.
Te one is in meadows and water-brooks,
while the other one beside him is in torment.
He remains in wonderment, saying, “Wherefore is this man’s delight?”
and the other remains in wonderment, saying, “In whose prison is this man?
Listen, why are you parched?—for here are fountains.
Listen, why are you pale?—for here are a hundred remedies.
Listen, neighbour, and come into the garden!”
He says, “O soul, I cannot come.”
Story of the Amir and his slave who was very fond of the ritual prayer
and had a great joy in the ritual prayer and in communing with God
At dawn the Amir wanted the hot bath:
he shouted, “Ho Sunqur, rouse yourself !
Get from Altun the basin and the napkin and the clay
that we may go to the hot bath, O indispensable one.”
Sunqur at that moment took up the basin and a fne napkin
and set out with him—the two together.
Tere was a mosque on the road,
and the call to prayer came publicly into Sunqur’s ear.
تخاس غاب ىلايخ زك ىيادخ نآ
تخادگ ىاج و خزود ىلايخ ز و
وا ىاهنشلگ هار دناد هك سپ
وا ىاهنخلگ ىاج دناد هك سپ
لاجم رد دنيبن لد نابديد
لايخ ديآ ناج نكر يمادك زك
لايتحا ز ار شعلطم ىديدب رگ
لايخ شوخان ره هار ىدرك دنب
مدق اج نآ ار سوساج دسر ىك
مدع دنب رد و داصرم دوب هك
راوروك نك فك هب شلضف نماد
رايرهش ىا دوب نيا ىمعا ضبق
تسا ىو نامرف و رما وا نماد
تسا ىو ناج ىقت هك ىتخب كين
بآ ىوج و رازغرم رد ىكي نآ
باذع ردنا وا ىولهپ ىكي نآ و
تسيچ ز نيا قوذ هك هدنام بجع وا
تسيك سبح رد نيا هك هدنام بجع نآ و
تساه همشچ اجنيا هك ىكشخ ارچ نيه
تساود دص اجنيا هك ىدرز ارچ نيه
نمچ ردنا آ رد نيه انيشنمه
ندمآ مراين نم ناج ىا ديوگ
قح اب تاجانم و زامن رد تشاد ميظع سنا و دوب هراب زامن هك شملغ و ريما تياكح
رحس هبامرگ جاتحم دش ريم
رس رادرب له رقنس دز گناب
ريگب نوتلا زا لگ و ليدنم و ساط
ريزگان ىا ميور هبامرگ هب ات
وكن ىليدنم و ساط مد نآ رقنس
ود هب ود وا اب تفر و تفرگ رب
لص گناب و دب هر رب ىدجسم
لم رد رقنس شوگ ردنا دمآ
Sunqur was very fond of the ritual prayer:
he said, “O my Amir, O kind master,
زامن رد علوم تخس رقنس دوب
زاون هدنب ىا نم ريم ىا تفگ
Stay patiently for a while on this bench,
that I may perform the obligatory prayers and may recite lam yakun.”
When the Imam and the people had come forth
and fnished the prayers and litanies,
Sunqur remained there till near the forenoon:
the Amir awaited him for some time;
He said, “O Sunqur, why don’t you come out?”
He replied, “Tis artful One will not let me.
Have patience! Behold, I come, O light!
I am not heedless, for you are in my ear.”
Seven times in succession did he show patience and shout—
till at last the man was reduced to despair by his trifing.
His reply was this—
“He will not let me come out yet, O revered.”
He said, “Why, there is no one lef in the mosque.
Who is detaining you there? Who has made you sit?”
He said, “He who has chained you outside
has chained me too inside.
He who will not let you come in
will not let me come out.
He who will not let you set foot in this direction
has chained the foot of this slave in this direction.”
Te sea does not let the fsh out;
the sea does not let the creatures of earth in.
Water is the original home of the fsh, and the animal is of the earth:
here device and contrivance are of no avail.
Strong is the lock, and the opener is God:
cling to resignation and acquiescence.
Tough the atoms, one by one, should become keys,
this opening is not except by the Divine Majesty.
When you forget your own contrivance,
you will gain that young fortune from your spiritual Guide.
When you are forgetful of self, you are remembered:
you have become a slave, then you are set free.
نك ربص ىنامز ناكد نيا رب وت
نكي ْ م
ل مناوخ و ضرف مراذگ ات
دندمآ نوريب موق و ماما نوچ
دندش غراف اهدرو و زامن زا
تشاچ كيدزن ات دنام اج نآ رقنس
تشاد مشچ ىنامز ار رقنس ريم
نورب ىيان ارچ رقنس ىا تفگ
نونف وذ نيا مدراذگن ىم تفگ
ىنشور ىا مدمآ كن نك ربص
ىنم شوگ رد هك لفاغ متسين
درك گناب و درك ربص تبون تفه
درم شابيت زا تشگ زجاع هك ات
مدراذگن ىم دوب نيا شخساپ
مرتحم ىا زونه ميآ نورب ات
دنامن سك ردنا دجسم رخآ تفگ
دناشن تك اج نآ دراد ىم او تيك
نورب زا تتسا هتسب هك نآ تفگ
نوردنا رد ارم مه وا تسا هتسب
نورد ىياك ارت دراذگن هك نآ
نورب مياك ارم دراذگبن ىم
ىهن اپ وس نيا زك دراذگن هك نآ
ىهر نيا ىاپ تسب وس نيدب وا
نورب دراذگن رحب ار نايهام
نورد دراذگن رحب ار نايكاخ
تسا لگ زا ناويح و بآ ىهام لصا
تسا لطاب اجنيا ريبدت و هليح
ادخ هدنياشگ و تسا تفز لفق
اضر ردنا و نز ميلست رد تسد
اهحاتفم دوش رگ هرذ هرذ
ايربك زا زج تسين شياشگ نيا
شيوخ ريبدت دوش تشومارف نوچ
شيوخ ريپ زا ناوج تخب نآ ىباي
دننك تداي ىدوخ شومارف نوچ
دننك تدازآ هگ نآ ىتشگ هدنب
سّ رلا َ س
أْ ي
سا ا
إ ى
ت َ ح هلوق ناركنم ىياريذپ و لوبق زا ايبنا ندش ديمون
How the prophets lost hope of being accepted and approved by the unbelievers, as God has said:
“Until, when the Messengers despaired…”
Te prophets said to their hearts, “How long shall we continue giving
exhortation and counsel to this one and that one?
How long shall we misguidedly beat a piece of cold iron?
Listen, till when to breathe into a cage?”
Te motion of created beings is by Divine destiny and appointment:
the sharpness of the teeth is by the burning of the stomach.
Te First Soul pushed upon the second soul:
a fsh stinks from the head, not from the tail.
But, while recognising, still speed on like an arrow:
since God has said, “Deliver,” there is no escape.
You do not know which of these two you are:
strive so long that you may discern what you are.
When you put a cargo on board a ship,
you are making that venture on trust,
you do not know which of the two you are—
whether you are drowned on the voyage or saved.
If you say, “Until I know which I am,
I will not hasten on to the ship and the ocean;
On this voyage I am saved or drowned:
reveal to which party I belong.
I will not start upon this voyage with doubt and in idle hope,
like the others”—
no trafc will be done by you,
because the secret of these two aspects is in the Unseen.
Te merchant of timid disposition and frail spirit
neither gains nor loses in his quest;
No, he sufers loss, for he is deprived and despicable:
he that is an eater of fames will fnd the light.
Inasmuch as all afairs turn upon hope, the afair of religion is most worthy,
for by this means you may win salvation.
Here it is not permitted to knock at the door; nothing but hope:
God best knows the right course.
دنچ هك رطاخ اب دنتفگ ايبنا
دنپ و ظعو ار نآ و ار نيا ميهد ىم
ىغ ز ىدرس نهآ ميبوك دنچ
ىك هب ات نيه سفق رد نديمد رد
تسا هدعو و اضق زا قلخ شبنج
تسا هدعم زوس ز نادند ىزيت
مود سفن رب دنار لوا سفن
مد ز ىن ددرگ هدنگ رس زا ىهام
ريت وچ نار ىم رخ و ناد ىم مه كيل
ريزگان دش قح تفگ
لَ ب هك نوچ
ىتسيك ود نيا زك ىناد ىمن وت
ىتسيچ ىنيب هك نادنچ نك دهج
ار راب ىتشك تشپ رب ىهن نوچ
ار راك نآ ىنك ىم لكوت رب
ىا ىك ود ره زا هك ىناد ىمن وت
ىا ىجان اي رفس ردنا ىا هقرغ
ما ىك نم منادن ات ىيوگب رگ
مي و ىتشك رد تخات مهاوخن رب
ما هقرغ اي ما ىجان هر نيا رد نم
ما هقرف نيمادك زك نادرگ فشك
نامگ اب هر نيا تفر مهاوخن نم
نارگيد نوچمه كشخ ديما رب
وت ز ديان ىيناگرزاب چيه
ور ود نيا رس تسا بيغ رد هكنا ز
ناج هشيش عبط هدنسرت رجات
نايز هن دراد دوس هن بلط رد
راوخ و تسا مورحم هك دراد نايز لب
راوخ هلعش دشاب هك دباي وا رون
اهراك هلمج تسا كوب رب هك نوچ
اهر ىباي نيا زك ىلوا نيد راك
باب عرق اج نيدب ىروتسد تسين
باوصلاب ملعأ
لا ديما زج
اجر و تسا فوخ دلقم ناميا هك نآ ناي
Explaining how the faith of the conventional man consists in fear and hope.
Te motive in every trade is hope and chance,
even though their necks are, like a spindle, from toil.
When he goes in the morning to his shop,
he is running in the hope and chance of a livelihood.
You have not the chance of a livelihood, why do you go?
Tere is the fear of disappointment: how are you strong?
In earning food, how has the fear of eternal disappointment
not made you feeble in your search?
You will say, “Tough the fear of disappointment is before,
this fear is greater in idleness.
At work my hope is greater:
in idleness I have more risk.”
Ten, O evil-thinking man,
why is this fear of loss holding you back in the matter of religion?
Or have not you seen in what a gainful trade
the people of this bazaar of ours, the prophets and the saints, are,
And what mines have appeared to them from this going to the shop,
and how they have gotten gain in this market?
To that one the fre became submissive, like an anklet;
to that one the sea became submissive and carried him on its shoulders;
To that one the iron became submissive and wax-like;
to that one the wind became a slave and subject.
Setting forth how the Prophet, on whom be peace, said,
“Verily, God most High has fiends who are concealed.”
Another party go exceedingly hidden:
how should they become well-known to the people of externals?
Tey possess all this,
and no one’s eye falls upon their sovereignty for one moment.
Both their miracles and they are in the sanctuary:
even the Abdal do not hear their names.
كوب و تسا ديموا هشيپ ره ىعاد
كود وچ دش ششوك ز ناشندرگ هچ رگ
دور ناكد ىوس نوچ نادادماب
دود ىم ىزور كوب و ديما رب
ىور ىم نوچ تدوبن ىزور هك وب
ىوق ىنوچ وت تسه نامرح فوخ
تول بسك رد لزا نامرح فوخ
توجتسج ردنا تسس تدركن نوچ
شيپ تسه نامرح فوخ هچ را ىيوگ
شيب فوخ نيا ىلهاك ردنا تسه
رتشيب مديما ششوك رد تسه
رطخ نوزفا ىلهاك ردنا مراد
نامگ دب ىا نيد راك رد ارچ سپ
نايز فوخ نيا دريگ ىم تنماد
ام رازاب نيا لها هك ىديدن اي
ايلوا و ايبنا دندوس هچ رد
دومن ور ناشناك هچ نتفر ناكد نيز
دوس دنتسب نوچ رازاب نيا ردنا
دش لاخلخ نوچ مار ار نآ شتآ
دش لامح دش مار ار نآ رحب
دش موم نوچ دش مار ار نآ نه
دش موكحم و هدنب ار نآ داب
ءايفخأ ءايلوأ ىلاعت ل نا دومرف ملسلا هيلع لوسر هك نآ نايب
دنور ىم ناهنپ تخس رگيد موق
دنوش ىك رهاظ ناقلخ ى هرهش
سك چيه مشچ و دنراد همه نيا
سفن كي ناشايك رب دتفين رب
مرح رد ناشيا مه ناشتمارك مه
مه لادبا دنونشن ار ناشمان
Or are you ignorant of the bounties of God
who is calling you to come yonder?
ادخ ىاهمرك ىناد ىمن اي
ايب هك وس نآ دناوخ ىم ارت واك
Te whole world of six directions is His bounty:
wherever you look, it is making Him known.
When a generous man bids you come into the fre,
come in quickly and do not say, “It will burn me.”
Te story of Anas, may God be pleased with him:
how he cast a napkin into a fery oven, and it was not burnt.
It has come concerning Anas son of Malik
that a certain person became his guest.
He related that afer the meal
Anas saw the table-napkin yellow in hue,
Dirty and stained; and said, “O maid-servant,
throw it into the oven at once.”
Tereupon the intelligent maid threw it into the oven,
which was full of fre.
All the guests were astounded thereat:
they were in expectation of the smoke of the napkin.
Afer a short time she took it out of the oven,
clean and white and purged of that flth.
Te party said, “O venerable Companion,
how didn’t it burn, and how too did it become cleansed?”
He replied, “Because Mustafa
ofen rubbed his hands and lips on this napkin.”
O heart afraid of the fre and torment,
draw nigh unto such a hand and lip as that!
Since it bestowed such honour upon a lifeless object,
what things will it reveal to the soul of the lover!
Inasmuch as he made the clods of the Ka‘ba the qibla,
do you, O soul, be the dust of holy men in war.
Aferwards they said to the maid-servant,
“Will not you tell your own feelings about all this?
Why did you quickly cast it at his behest?
I suppose he was acquainted with the secrets,
تسوا ماركا همه ملاع تهج شش
تسوا ملعا ىرگنب هك فرط ره
آ رد شتآ تديوگ ىميرك نوچ
ارم دزوس وگم و دوز آ ردنا
نتخوسان و سنا نتخادنا شتآ رپ رونت رد ليدنم تياكح
تس هدمآ كلام دنزرف سنا زا
تس هدش ىصخش وا ىنامهم هب هك
ماعط دعب زك درك تياكح وا
مافدرز ار ناوخ راتسد سنا ديد
همداخ ىا تفگ هدولآ و نكرچ
همد كي شرونت رد نكفا ردنا
دنكف رد شتآ ز رپ رونت رد
دنمشوه ار ناوخ راتسد نامز نآ
دندش ناريح نآ رد نانامهم هلمج
دندب ىرودنك دود راظتنا
رونت زا دروآ رب تعاس كي دعب
رود خاسوا نآ زا و ديپسا و كاپ
زيزع ىباحص ىا دنتفگ موق
زين تشگ ىقنم و ديزوسن نوچ
ناهد و تسد ىفطصم هكنا ز تفگ
ناوخ راتسد نيا ردنا ديلامب سب
باذع و ران زا هدنسرت لد ىا
بارتقا نك ىبل و تسد نانچ اب
داد فيرشت نينچ ار ىدامج نوچ
داشگ دهاوخ اهچ ار قشاع ناج
درك هلبق نوچ ار هبعك خولك رم
دربن رد ناج ىا شاب نادرم كاخ
همداخ نآ اب دنتفگ نآ زا دعب
همه نيا اب دوخ لاح ىيوگن وت
ىو تفگ زا نآ دوز ىدنگف نوچ
ىپ رارسا رد تس هدرب وا مريگ
Why did you, mistress,
throw such a precious napkin into the fre?”
ىتميق ناوخ راتسد نينچ نيا
ىتس ىا شتآ ردنا ىدنگف نوچ
She answered, “I have confdence in the generous:
I do not despair of their bounty.
What of a piece of cloth?
If he bid me go without regret into the very essence of the fre,
I, from perfect confdence, will fall in:
I have great hope of them that are devoted to God.
I will throw myself in, not this napkin,
because of my confdence in every generous one who knows the mystery.”
O brother, apply yourself to this elixir:
the faith of a man must not be less than the faith of a woman.
Te heart of the man that is less than a woman
is the heart that is less than the belly.
Story of the Prophet’s, on whom be peace, coming to the aid of a caravan of Arabs
who had been brought to sore straits by thirst and lack of water and had set their minds on death:
the camels and the people had let their tongues drop out.
In that wadi a company of Arabs:
their water-skins had become dry from lack of rain:
A caravan amidst the desert in sore distress—
they had rehearsed their own death.
Suddenly he who succours both worlds, Mustafa,
appeared on the way, for help’s sake.
He saw there an exceeding great caravan on the scalding sand
and a hard and terrible journey;
Te tongues of their camels hanging out,
the people strown everywhere on the sand.
He took pity and said, “Listen, go at once,
some of your comrades, and run to yonder sand hills,
For a Negro on camelback will bring a water-skin,
he is conveying with all speed to his master.
دامتعا ناميرك رب مراد تفگ
ديماان ناشيا ماركا ز متسين
مديوگ وا رگا دوب هچ ىرزيم
مدن ىب شتآ نيع ردنا ور رد
دامتعا لامك زا متفا ردنا
ديما سب مراد
لا دابع زا
ناوخ راتسد نيا هن مزادنا رد رس
ناد زار ميرك ره دامتعا ز
نز ريسكا نيا رب دوخ ردارب ىا
نز قدص زا درم قدص ديابن مك
دوب مك نز زا هك ىدرم لد نآ
دوب مكشا ز مك هك دشاب ىلد نآ
لد و دندوب هدنامرد ىبآ ىب و ىگنشت زا هك ار برع ناوراك ملسلا هيلع لوسر نديسر دايرف ى هصق
هتخادنا نوريب نابز قلخ و نارتش هداهن گرم رب
برع زا ىهورگ ىداو نآ ردنا
برق شناراب عطق زا دش كشخ
هدنام نابايب نآ نايم رد
هدناوخ رب دوخ گرم ىناوراك
نوك ود ره ثيغم نآ ىناهگان
نوع رهب هر زا دش اديپ ىفطصم
گرزب سب ىناوراك اج نآ ديد
گرتس و بعص هر و گير فت رب
هتخيوآ نابز ار ناشنارتشا
هتخير وس ره گير ردنا قلخ
ديور رتوز نيه تفگ دمآ شتمحر
ديود نابثك نآ ىوس ىراي دنچ
دروآ كشم رتش رب ىهايس هك
درب ىم ىدوز هب دوخ ريم ىوس
Bring to me that Negro camel-driver
along with the camel by force, if need be.”
رتش اب ار هيس نابرتش نآ
رم نامرف اب ديرآ نم ىوس
Tose seekers approached the sand hills:
afer a short while they saw it was even so:
A Negro slave was going with a camel,
the water-skin flled with water, like one bearing a gif.
Ten they said to him, “Te Pride of mankind,
the Best of created beings, invites you in this direction.”
He said, “I do not know him: who is he?”
He said, “He is that moon-faced sweet-natured one.”
Tey described to him the diverse qualities which exist:
he said, “Perhaps he is that poet
Who subdued a multitude by magic:
I will not come half a span towards him.”
Dragging him along, they brought him there:
he raised an outcry in revilement and heat.
When they dragged him before that venerable one,
he said, “Drink the water and in addition carry it away .”
He satisfed the thirst of them all from that water-skin:
the camels and every person drank of that water.
From his water-skin he flled large and small water-skins:
from jealousy of him the clouds in the sky were distraught.
Has anyone seen this, that the burning glow of so many Hells
should be cooled by a single water-skin?
Has anyone seen this, that all these water-skins
were flled from a single water-skin without trouble?
Te water-skin itself was a veil, and at his command
the waves of bounty were coming from the Sea of origin.
“Water by boiling is converted into air,
and that air by cold is turned into water.”
No; without cause and beyond these maxims of philosophy
the act of bringing into existence produced the water from non-existence.
Inasmuch as you have observed causes from your childhood,
through ignorance you have stuck to the cause.
With causes you are forgetful of the Causer:
hence you are inclining towards these veils.
نابلاط نآ دندمآ نابثك ىوس
نانچ نآ دنديدب تعاس كي دعب
ىرتشا اب هيس دش ىم ىا هدنب
ىرب هيده نوچ بآ رپ هيوار
ارت دناوخ ىم دنتفگ ودب سپ
ىرولا ريخ رشبلا رخف فرط نيا
وا تسيك ار وا مسانشن نم تفگ
وخ دنق ىور هام نآ وا تفگ
تسه هك شدندرك فيرعت اهعون
تسا رعاش نآ رگم وا انام تفگ
رحس هب وا درك نوبز ار ىهورگ هك
ربش مين وا بناج مياين نم
فرط نآ دنديروآ شناشك شك
فت و عينشت رد تشادرب ناغف وا
زيزع نآ شيپ هب شدنديشك نوچ
زين ديرادرب و بآ ديشون تفگ
درك باريس وا كشم نآ ز ار هلمج
دروخ بآ نآ ز ىسك ره و نارتشا
وا كشم زا كشم و درك رپ هيوار
وا كشر زا دنام هريخ نودرگ ربا
هيوار كي زك تس هديد ىسك نيا
هيواه نادنچ زوس ددرگ درس
بآ كشم كي زك تس هديد ىسك نيا
بارطضا ىب رپ كشم نيدنچ تشگ
لضف جوم و دوب شوپ ور دوخ كشم
لصا رحب زا وا رما زا ديسر ىم
اوه ددرگ ىمه ششوج زا بآ
اهبآ ىدرس ز ددرگ اوه نآ و
مكح نيز نوريب و بابسا ىب هكلب
مدع زا نيوكت دينايور بآ
ىا هديد اهببس نوچ ىلفط ز وت
ىا هديسفچ رب لهج زا ببس رد
ىلفاغ ببسم زا اهببس اب
ىليام نآ ز اهشوپ ور نيا ىوس
When causes are gone, you will beat your head and cry many a time,
“O our Lord! O our Lord!”
ىنز ىم رس رب تفر اهببس نوچ
ىنك ىم اهانبر و انبر
Te Lord will say, “Take yourself to the cause!
How have you remembered My work? Oh, wonderful!”
He says, “Henceforth I will behold You entirely:
I will not look towards the cause and that deception.”
He will reply to him, “Your case is, ‘they were sent back, they would
surely return,’ O you who are weak in your repentance and covenant;
But I will not regard that, I will show mercy:
My mercy is abounding, I will be intent on mercy.
I will not regard your bad promise; I from loving kindness
will bestow the gif at this moment, since you art calling unto Me.”
Te caravan were amazed at his deed.
“O Muhammad, O you that have the nature of the Sea, what is this?
You have made a small water-skin a veil:
you have drowned (satisfed the thirst of ) both Arabs and Kurds.”
How he miraculously flled the slave’s water-skin with water fom the Unseen World
and made the face of that black slave white by permission of God most High.
“O slave, now behold your water-skin full,
that you may not say good or bad in complaint.”
Te Negro was astounded at his evidentiary miracle:
his faith was dawning from non-spatiality.
He saw that a fountain had begun to pour from the air
and that his water-skin had become a veil to the emanation of that.
Te veils also were rent by that sight,
so that he distinctly beheld the fountain of the Unseen.
Tereupon the slave’s eyes were flled with tears:
he forgot his master and his dwelling-place.
Strength failed him to go on his way:
God cast a mighty commotion into his soul.
Ten again he drew him back for good, saying,
“Come to yourself; return, O you who will gain advantage.
ببس ىوس ورب ديوگ ىم بر
بجع ىا ىدرك داي معنص ز نوچ
همه منيب ارت نم سپ نيز تفگ
همدمد نآ و ببس ىوس مرگنن
تست راك او
ل او
د ُ ر شديوگ
تسس قاثيم و هبوت ردنا وت ىا
منك تمحر مرگنن نآ نم كيل
منت تمحر رب تس رپ متمحر
اطع مهدب تدب دهع مرگنن
ارم ىناوخ ىم وچ مد نيا مرك زا
وا راك ردنا دش ناريح هلفاق
وخ رحب ىا نيا تسيچ دمحم اي
ار درخ كشم شوپ ور ىا هدرك
ار درك مه برع مه ىدرك هقرغ
لا نذاب ندرك ور ديپس ار هايس ملغ نآ و هزجعم هب ندرك بآ رپ بيغ زا ملغ نآ كشم
دوخ كشم نيب رپ وت نونكا ملغ ىا
دب و كين تياكش رد ىيوگن ات
وا ناهرب زا دش ناريح هيس نآ
وا ناميا ناكمل زا ديمد ىم
هدش نازير اوه زا ديد ىا همشچ
هدش نآ ضيف شوپ ور وا كشم
ديرد رب مه اهشوپ ور رظن نآ ز
ديدب ىبيغ ى همشچ نيعم ات
ملغ مد نآ درك بآ رپ اهمشچ
ماقم ز و هجاوخ ز ششومارف دش
هار هب نتفر زا دنام شياپ و تسد
هلا شناج رد دنكفا هلزلز
ديشك شزاب تحلصم رهب زاب
ديفتسم ىا ور زاب آ شيوخ هب هك
It is not the time for bewilderment: bewilderment is in front of you;
just now advance on your way briskly and speedily.”
تست شيپ تريح تسين تريح تقو
تسچ و كلاچ آ رد هر رد نامز نيا
He laid the hands of Mustafa on his face
and gave many loving kisses.
Ten Mustafa rubbed his blessed hand on his face
and made it fortunate.
Tat Abyssinian became white as the full moon,
and his night turned into bright day.
He became a Joseph in beauty and in coquetry:
he said to him, “Now go home and relate what has befallen you.”
He was going along, without head or foot, intoxicated:
in going he knew not foot from hand.
Ten from the neighbourhood of the caravan
he came hastening with two full water-skins to his master.
How the master saw his slave white and did not recognise him and said, “You have killed my slave:
the murder has found you out, and God has thrown you into my hands.”
Te master espied him from afar and remained bewildered:
from amazement he called the people of the village.
“Tis,” said he, “is my water-skin and my camel:
where, then, is my dark browed slave gone?
Tis man coming from afar is a full-moon:
the light from his countenance strikes upon the daylight.
Where is my slave? Perchance he has lost his way,
or a wolf has overtaken him and he has been killed.”
When he came before him, he said, “Who are you?
Are you a native of Yemen or a Turcoman?
Tell, what have you done to my slave? Speak the truth!
If you have killed him, declare it! Do not seek evasion.”
He replied, “If I have killed him, how have I come to you?
How have I come with my own feet into this blood?”
“Where is my slave?” He said, “Lo, I am:
the hand of God’s grace has made me resplendent.”
داهن ور رب ىفطصم ىاهتسد
دادب سب هناقشاع ىاه هسوب
شخر رب كرابم تسد ىفطصم
شخرف وا درك و ديلام نامز نآ
شبح ى هداز و ىگنز نآ ديپس دش
شبش دش نشور زور و ردب وچمه
للد رد و لامج رد دش ىفسوي
لاح ىوگاو هدب ور نونكا شتفگ
تسم ىاپ ىب و رس ىب دش ىمه وا
تسد ز نتفر رد تخانشن ىم ىاپ
ناور رپ كشم ود اب دمايب سپ
ناوراك ىحاون زا هجاوخ ىوس
ىا هتشك وت ارم ملغ هك نتفگ و تسوا هك نتخانشان و ديپس ار دوخ ملغ هجاوخ نديد
تخادنا نم تسد هب ارت ادخ و تفرگ تنوخ
دنام هريخ و ديدب شرود زا هجاوخ
دناوخب ار هد نآ لها ريحت زا
نيا تسه ام رتشا ام ى هيوار
نيبج ىگنز ى هدنب دش اجك سپ
رود ز ديآ ىم تسا ىردب ىكي نيا
رون شور زا زور رون رب دنز ىم
دش هتشگ رس رگم ام ملغ وك
دش هتشك و ديسر ىگرگ ودب اي
ىتسيك شتفگ شيپ دمايب نوچ
ىتسيكرت اي و ىداز نمي زا
وگ تسار ىدرك هچ ار مملغ وگ
وجم تليح امناو ىتشكب رگ
مدمآ نوچ وت هب متشك رگا تفگ
مدمآ نوخ نيا رد دوخ ىاپ هب نوچ
منم كنيا تفگب نم ملغ وك
منشور نادزي لضف تسد درك
“Eh, what are you saying? Where is my slave?
Listen, you will not escape from me except by the truth.”
تساجك نم ملغ ىيوگ ىم هچ ىه
تسار هب زج نم زا تسر ىهاوخن نيه
He said, “I will relate all your secret dealings with that slave,
one by one;
I will relate what has passed
from the time when you did purchase me until now,
Tat you may know I am the same in existence,
though a dawn has opened forth from my night-hued.
Te colour is changed; but the pure spirit is free from colour
and from the elements and the dust.”
Tey that know the body soon lose us;
they that quaf the water abandon the water-skin and jar.
Tey that know the spirit are free from numbers:
they are sunk in the Sea that is without quality or quantity.
Become spirit and know spirit by means of spirit:
become the friend of vision, not the child of logic.
Forasmuch as the Angel is one in origin with Intelligence,
they have become two forms for the sake of Wisdom—
Te Angel assumed wings and pinions like a bird
while this Intelligence lef wings and assumed splendour—
Necessarily both became helpers:
both the beauteous ones became a support to one another.
Te Angel as well as the Intelligence is a fnder of God:
each of the two is a helper and worshipper of Adam.
Te nafs and the Devil have been one from the frst,
and have been an enemy and envier of Adam.
He that regarded Adam as a body fed,
while he that regarded the trusty Light bowed.
Tose two were clairvoyant by this,
while the eye of these two saw nothing but clay.
Tis discourse is now lef like an ass on the ice,
since it is not ftting to recite the Gospel to Jews.
How can one speak of ‘Umar to Shiites?
How can one play a lute before the deaf ?
But if there is any one in a nook in the village,
the hue and cry that I have raised is enough.
ملغ نآ اب ارت رارسا تفگ
مامت نم كياكي ميوگاو هلمج
ارم وت ىديرخ هك ىنامز نآ ز
ارجام ميوگ زاب نونكا هب ات
دوجو رد منامه هك ىنادب ات
دوشگ ىحبص نم زيدبش زا هچ رگ
كاپ ناج نكيل و دش رگيد گنر
كاخ و ناكرا زا و تسا گنر زا غراف
دننك مگ ار ام دوز ناسانش نت
دننك مخ و كشم كرت ناشون بآ
دنغراف اهددع زا ناسانش ناج
دنچ و دننوچ ىب ىايرد ى هقرغ
سانش ار ناج ناج هار زا و وش ناج
سايق دنزرف هن وش شنيب راي
دنا هتشر رس كي لقع اب كلم نوچ
دنا هتشگ تروص ود ار تمكح رهب
تفرگ رپ و لاب غرم نوچ كلم نآ
تفرگ رف و رپ تشاذگب درخ نيو
دندمآ رصانم ود ره مرجل
دندش رگيدمه تشپ ور شوخ ود ره
ىدجاو ار قح لقع مه كلم مه
ىدجاس و نيعم ار مدآ ود ره
ىدحاو لوا ز هدوب ناطيش و سفن
ىدساح و ودع ار مدآ هدوب
ديمر وا ديد ندب ار مدآ هك نآ
ديمخ وا ديد نمتوم رون هكنا و
نيا زا دندوب نانشور هديد ود نآ
نيط ريغ هديدن هديد ار ود نيو
دنامب خي رب رخ وچ نونكا نايب نيا
دناوخ ليجنا دوهج رب دياشن نوچ
رمع زا نتفگ هعيش اب ناوت ىك
رك شيپ رد ندز طبرب ناوت ىك
تسا سك كي هشوگ هب هد رد رگ كيل
تسا سب مدروآ رب هك ىيوه و ىاه
To him that is worthy to the exposition,
stones and brickbats become an articulate and well-grounded exponent.
خولك و گنس ار حرش قحتسم
خوسر اب حرشم ددرگ ىقطان
ىاعدتسا هب همه ضارعا و نايعا و نيضرا و تاوامس زا ديرفآ و داد هچ ره ىلاعت قح هك نآ نايب
هاوگ رارطضا ،ُ هاع
د اذ
إ ّ ر
ضُ م
لا ُ بي
جُ ي
نّ م
أ هك دهدب ات ندرك دياب ىزيچ جاتحم ار دوخ ،ديرفآ تجاح
تسا قاقحتسا
Explaining that whatever God most High bestowed and created— the heavens, the earth,
the substances and the forms— He created all at the demand of need,
and that one must make one’s self in need of a thing, so that He may bestow it;
for “… Or He who answers the sorely distressed when he calls unto Him?”
Sore distress is the evidence of worthiness.
It was Mary’s want and pain
that made such a babe begin to speak.
Part of her spoke on her behalf without her:
every part of you has speech in secret.
Your hands and feet become witnesses, O slave:
how long will you set hand and foot to denial?
And if you are not worthy of the exposition and the speech,
the rational soul of the speaker saw you and went to sleep.
Whatever grew has grown for the sake of the needy,
in order that a seeker may fnd the thing he sought.
If God most High has created the heavens,
He has created them for the purpose of removing needs.
Wherever a pain is, the cure goes there;
wherever poverty is, the provision goes there.
Wherever a difcult question is, the answer goes there;
wherever a ship is, the water goes there.
Do not seek the water, get thirst,
so that the water may gush forth from above and below.
Until the tender-throated babe is born,
how should the milk for it begin to fow from the breast?
Go; run on these hills and dales,
to the end that you may become thirsty and a prey to heat;
Afer that, from the noise of the hornet of the air
you will hear the noise of the water of the stream, O king.
Your need is not less than dry plants:
you take water and are drawing it towards them;
You take the water by the ear and draw it towards the dry crops
that they may obtain refreshment.
درد و تس هدوب ىميرم زاين نآ
درك زاغآ نخس ىلفط نانچ هك
تفگب وا ىارب وا ىب وا وزج
تفهن رد دراد تفگ توزج وزج
ىهر ىا تدنوش دهاش اپ و تسد
ىهن اپ و تسد دنچ ار ىركنم
تفگ و حرش قحتسم ىشابن رو
تفخب و ديد ارت قطان ى هقطان
تسر جاتحم ىپ زا دييور هچ ره
تسج هك ىزيچ ىبلاط دبايبان
ديرفآ تاوامس رگ ىلاعت قح
ديرفآ تاجاح عفد ىارب زا
دور اج نآ اود ىدرد اجك ره
دور اج نآ اون ىرقف اجك ره
دور اج نآ باوج لكشم اجك ره
دور اج نآ بآ تسا ىتشك اجك ره
تسد هب روآ ىگنشت وج مك بآ
تسپ و لاب زا تبآ دشوجب ات
ولگ كزان كلفط ديازن ات
وا ريش ناتسپ ز ددرگ ناور ىك
ودب اهيتسپ و لاب نيدب ور
ورگ ار ترارح و هنشت ىوش ات
اوه روبنز گناب زا نآ زا دعب
ايك ىا ىشونب وج بآ گناب
شيشح زا دشابن مك وت تجاح
شيشك ىم وا ىوس ىريگ ار بآ
ىشك ىم وت ار بآ ىريگ شوگ
ىشوخ دباي ات كشخ عرز ىوس
For the spiritual crops, whose essences are concealed,
the cloud of mercy is full of the water of Kawthar.
تسا رمضم رهاوج شك ار ناج عرز
تسا رثوك بآ ز رپ تمحر ربا
In order that their Lord gave them to drink may be addressed,
be thirsty! God best knows the right course.
How the unbelieving woman came to Mustafa, on whom be peace, with a sucking babe,
and how it spoke, like Jesus, of the miracles of the Prophet, God bless and save him!
A woman of the same village, one of the unbelievers,
ran to the Prophet for the sake of testing.
She came in to the Prophet, with the veil:
the woman had a two months old infant in her lap.
Te child said, “God give peace unto you, O Messenger of Allah!
We have come to you.”
Its mother said to it angrily,
“Hey, be silent! Who put this testimony into yours ear?
Who taught you this, O little child,
so that your tongue became fuent in infancy?”
It replied, “God taught, then Gabriel:
I am Gabriel’s accompanist in declaration.”
She said, “Where?”
It replied, “Above your head: do not you see? Turn yours eye alof.
Gabriel is standing above you:
to me he has become a guide in a hundred diverse ways.”
She said, “Do you see?”
“Yes,” it replied; “shining above you like a perfect full-moon.
He is teaching me the qualities of the Prophet
and delivering me by means of that sublimity from this degradation.”
Ten said the Prophet to it,
“O sucking child, what is your name? Say forth and comply.”
“‘Abdu ’l-‘Aziz,” said the child, “is my name with God;
Abd-i Uzza with this handful of reprobates.
I am clear and free and quit of Uzza,
by the truth of Him who gave you this prophethood.”
باطخ ديآ ْ مُ هّ ب َ ر ْ م
س ات
باوصلاب ملعأ
لا شاب هنشت
ندش قطان و ملسلا هيلع ىفطصم كيدزن هب هراوخ ريش لفط اب رفاك نز نآ ندمآ
هلآ و هيلع
لا ىلص لوسر تازجعم هب راو ىسيع
نارفاك زا ىنز كي هد نآ زا مه
ناحتما ز دش ناود ربمغيپ ىوس
رامخ اب دمآ رد ربمغيپ شيپ
رانك رب ار نز ههام ود ىكدوك
لا ملس كدوك تفگ
كيلإ انئج دق
لا لوسر اي
شومخ ىه شتفگ مشخ زا شردام
شوگب ار تداهش نيا دنكفا تيك
ريغص لفط ىا تخومآ تا ىك نيا
ريرج ىلفط رد تشگ تنابز هك
ليئربج هگ نآ تخومآ قح تفگ
ليسر نم ليئربج اب نايب رد
ترس ىلاب هك اتفگ وك تفگ
ترظنم لاب هب نك ىنيبن ىم
ليئربج وت رس رب هداتسيا
ليلد هنوگ دص هب هتشگ ارم رم
ىلب هك اتفگ وت ىنيب ىم تفگ
ىلماك ىردب وچ نابات ترس رب
لوسر فصو ارم دزومايب ىم
لوفس نيز دناهر ىم مولع نآ ز
عيضر لفط ىا تفگ شلوسر سپ
عيطم وش و وگ زاب تمان تسيچ
زيزعلا دبع قح شيپ ممان تفگ
زيه تشم كي نيا شيپ ىزع دبع
ىرب و رازيب و كاپ ىزع ز نم
ىربمغيپ نيا تداد هك نآ قح
Te two months old child, like the full-moon, pronounced the discourse
of an adult, as those who occupy the seat of honour.
ردب هام نوچمه ههام ود كدوك
ردص باحصا نوچ هتفگ غلاب سرد
Ten at that instant arrived balm from Paradise,
so that the brain of child and mother drew in the scent.
Both were saying, “For fear of falling
it is best to surrender one’s soul to the scent of this balm.”
As for that one whom God endows with knowledge,
things inanimate and growing utter a hundred expressions of belief in him.
As for that one whom God protects,
birds and fsh become his guardians.
How an eagle seized the boot of the Prophet, on whom be peace, and carried it into the air
and turned it upside down, and how a black serpent dropped down fom the boot.
Tey were thus engaged,
when Mustafa heard from alof the call to the ritual prayer.
He asked for water and renewed the ablution:
he washed his hands and face with that cold water.
He washed both his feet and gave attention to his boot:
a boot-snatcher carried of the boot.
Tat man of sweet address moved his hand towards the boot:
an eagle snatched the boot from his hand,
And bore it away into the air, as the wind;
then she turned it upside down, and a serpent dropped from it.
From the boot dropped a black serpent:
on account of that care the eagle became his benevolent friend.
Ten the eagle brought back the boot and said,
“Come, take it and go to prayers.
I did this presumptuous act from necessity:
I am abashed by reverence.
Woe to him that steps presumptuously without necessity
because vain desire authorizes him!”
Ten the Prophet thanked her and said,
“I deemed this rudeness, but it really was kindness.
ديسر رد تنج ز مد نآ طونح سپ
ديشك وب ردام و لفط غامد ات
طوقس فوخ زك دنتفگ ىم ود ره
طونح ىوب نيا رب هب ندرپس ناج
دوب قح فرعم شك ار ىسك نآ
دنز قدص دص شيمان و دماج
دوب ظفاح ادخ شك ار ىسك نآ
دوش سراح ار و رم ىهام و غرم
نوگن و اوه رب ندرب و ملسلا و ةلصلا هيلع ىفطصم ى هزوم باقع ندوبر
نداتفا ورف هايس رام هزوم زا و ندرك
لص زاواك دندوب نيا ردنا
لع ىوس زا دينشب ىفطصم
درك هزات ار وضو و ىبآ تساوخ
درس بآ نآ ز وا تسش ار ور و تسد
ىار درك هزوم هب و تسش اپ ود ره
ىابر هزوم كي دوبرب ار هزوم
باطخ شوخ نآ درب هزوم ىوس تسد
باقع شتسد زا دوبرب ار هزوم
داب وچ وا درب اوه ردنا ار هزوم
داتف ىرام نآ زا و درك نوگن سپ
هايس رام كي هزوم زا داتف رد
هاوخ كين شباقع دش تيانع نآ ز
زاب دروآ ار هزوم نآ باقع سپ
زامن ىوس ور و ناتسب نيه تفگ
ىيخاتسگ نيا مدرك ترورض زا
ىيخاش هتسكش مراد بدا ز نم
دهن ىم ىياپ خاتسگ واك ىاو
دهد ىوتف اوه شك ترورض ىب
ام تفگ و درك ركش شلوسر سپ
افو دوخ نيا دوب و ميديد افج نيا
You carried of the boot, and I was perturbed:
you took away my grief, and I was aggrieved.
مدش مهرد نم و ىدوبرب هزوم
مدش مغ رد نم و ىدرب ممغ وت
Although God has shown to me every unseen thing,
at that moment my heart was occupied with myself.”
She (the eagle) said, “Far be it from you that forgetfulness grew up in you:
my seeing that invisible thing is your refection.
I, in the air, see the serpent in the boot,
it is not of me, and it is your refection, O Mustafa.”
Te refection of the man of light is wholly resplendent;
the refection of the man of darkness is wholly a bath-stove ash-heap.
Te refection of the servant of God is wholly luminous;
the refection of the stranger is wholly blindness.
Know every one’s refection: see, O my soul;
ever sit beside the similar one whom you desire.
Te right way of taking a lesson fom this story and knowing with certainty that
“verily, together with hardship there is ease”
Tat tale is a lesson to you, O my soul,
to the end that you may acquiesce in the decree of God;
So that you will be quick to understand
and will have good thoughts when you see a calamity of a sudden.
Others turn pale from dread of it,
you laughing in the hour of gain or loss, like the rose.
Because the rose, though you tear it petal by petal,
does not leave of laughing and does not become bent
“Why,” it says, “should I fall into grief on account of a thorn?
Indeed I have brought laughter by means of the thorn.”
Whatever by destiny becomes lost to you,
know for sure that it has redeemed you from afiction.
“What is Sufsm?” He said,
“To feel joy in the heart at the coming of sorrow.”
Regard His chastisement as the eagle which carried of the boot
from that man of excellent disposition,
Tat she might save his foot from the serpent’s bite.
Oh, happy is the understanding that is undimmed.
دومن ار ام ادخ ىبيغ ره هچ رگ
دوب لوغشم دوخ هب هظحل نآ رد لد
تسر وت رد تلفغ هك وت زا رود تفگ
تست سكع مه ار بيغ نآ منديد
اوه رب منيبب هزوم رد رام
ىفطصم ىا تست سكع نم زا تسين
دوب نشور همه ىنارون سكع
دوب نخلگ همه ىناملظ سكع
دوب ىرون همه لا دبع سكع
دوب ىروك همه هناگيب سكع
نيبب ناج ىا نادب ار سك ره سكع
نيشن ىم ىهاوخ هك ىسنج ىولهپ
سُ ي
سُ ع
لا َ عَ م
إ هك نتسناد نيقي و تياكح نيا زا نتفرگ تربع هجو
ارت رم ناج ىا هصق نآ تسا تربع
ادخ مكح زا ىشاب ىضار هك ات
نامگ وكين و ىشاب كريز هك ات
ناهگان دب ى هعقاو ىنيبب نوچ
نآ ميب زا درز دندرگ نارگيد
نايز و دوس هگ نادنخ لگ وچ وت
ىنك ىم شگرب گرب رگ لگ هكنا ز
ىنثنم ددرگن دراذگن هدنخ
مغ هب متفا ارچ ىراخ زا ديوگ
ما هدروآ راخ ز دوخ نم ار هدنخ
اضق زا ددرگ هواي وت زا هچ ره
لب زا تديرخ هك ناد نيقي وت
حرفلا نادجو لاق فوصتلا ام
حرتلا نايتإ دنع داؤفلا يف
وا هك ناد ىباقع ار شباقع نآ
وخ كين نآ ز ار هزوم نآ دوبر رد
رام مخز زا ار شاپ دناهر ات
رابغ ىب دشاب هك ىلقع كنخ ىا
He has said, “Grieve not for that which escapes you,”
if the wolf come and destroy your sheep,
مكتاف ام ىل َ ع اوسأت ل تفگ
مكتاش ىدرأ و ناحرسلا ىتأ نإ
For that afiction keeps of great afictions,
and that loss prevents huge losses.
How a certain man demanded of Moses the language of the beasts and birds.
A young man said to Moses,
“Teach me the language of the animals,
Tat perchance from the voice of animals and wild beasts
I may get a lesson concerning my religion.
Since the languages of the sons of Adam
are entirely for the sake of water and bread and renown,
It may be that the animals have a diferent care,
that of taking thought for the hour of passing away.”
“Depart,” said Moses; “abandon this vain desire,
for this holds much danger before and behind.
Seek the lesson and the wakefulness from God,
not from books and speech and words and lips.”
Te man became more eager in consequence of the refusal which he
made to him: a man always becomes more eager from being refused.
He said, “O Moses, since your light has shone forth,
whatever was a thing has gained being from you.
It is not worthy of your bounty, O generous one,
to disappoint me of this object of desire.
At this time you are the vicegerent of God:
it will be despair if you prevent me.”
Moses said, “O Lord,
surely the stoned Devil has subdued this simple man.
If I teach him, it will be harmful to him;
and if I do not teach him, he will become faint-hearted.”
He said, “Teach him, O Moses,
for We in our loving-kindness never have rejected prayer.”
He said, “O Lord,
he will feel repentance and gnaw his hands and rend his garments.
گرزب ىاهلب عفد لب ناك
گرتس ىاهنايز عنم نايز نآ و
رويط اب مياهب نابز ىسوم زا درم نآ ىاعدتسا
ناوج درم ىكي ار ىسوم تفگ
ناروناج نابز مزومايب هك
دد و تاناويح گناب زك دوب ات
دوخ نيد رد منك لصاح ىتربع
همه مدآ ىنب ىاهنابز نوچ
همدمد و نان و تسا بآ ىپ رد
رگد ىدرد ار تاناويح هكلب
رذگ ماگنه ريبدت زا دشاب
سوه نيز نك رذگ ور ىسوم تفگ
سپ و شيپ رد ىسب دراد رطخ نياك
بلط نادزي زا ىراديب و تربع
بل و فرح و لاقم زا و باتك زا هن
درك هك شعنم نآ ز درم دش رت مرگ
درم عنم زا ىمه ددرگ رت مرگ
تفاتب وت رون وچ ىسوم ىا تفگ
تفاي وت زا ىزيچ دوب ىزيچ هچ ره
دارم نيز ندرك مورحم ارم رم
داوج ىا دشابن تفطل قيل
ىوت قح ماقم مياق نامز نيا
ىوش عنام ارم رگ دشاب ساي
ميلس درم نيا بر اي ىسوم تفگ
ميجر ويد رگم شتس هدرك هرخس
دوب شراك نايز مزومايب رگ
دوش ىم دب شلد مزوماين رو
ام هك شزومايب ىسوم ىا تفگ
اعد زگره مرك زا ميدركن در
دروخ ىناميشپ وا بر اي تفگ
درد رب ار اه هماج دياخ تسد
Power is not suitable to every one:
weakness is the best stock-in-trade for the devout.”
راوزاس ار ىسك ره تردق تسين
راكزيهرپ ى هيام رتهب زجع
For this reason poverty is everlasting glory,
since the hand that cannot reach is lef with fear of God.
Riches and the rich are spurned
because acts of self-denial are relinquished by power.
Weakness and poverty are security for a man
against the tribulation of the covetous and anxious soul.
Tat anxiety arises from the wanton desires
to which that prey to the ghoul has become habituated.
Te eater of clay has a desire for clay:
rose-favoured sugar is indigestible for that wretched man.
How Revelation came fom God most High to Moses
that he should teach him the thing demanded by him, or part of it.
God said, “Do you grant his need:
let him have a free hand to choose.”
Choice is the salt of devotion;
otherwise: this celestial sphere revolves involuntarily;
Its revolution has neither reward nor punishment,
for free-will is a merit at the time of the Reckoning.
All created beings indeed are glorifers,
that compulsory glorifcation is not wage-earning.
“Put a sword in his hand; pull him away from weakness, so that he
may become a holy warrior or a brigand,
Because We have honoured Man by free-will: half is honeybee, half is
Te true believers are a store of honey, like the bee; the infdels, in
truth, are a store of poison, like the snake,
Because the true believer ate choice herbs,
so that, like a bee, his spittle became life;
Again, the infdel drank sherbet of flthy water:
accordingly from his nourishment poison appeared in him.
Tose inspired by God are the fountain of life;
those allured by the enticements of sensuality are the poison of death.
نادواج دمآ رخف ور نيا زا رقف
ناسران تسد دنام ىوقت هب هك
دش دودرم ىنغ نآ ز و انغ نآ ز
دش دوردب اهربص تردق ز هك
ناما دمآ رقف و زجع ار ىمدآ
نامغ و صرح رپ سفن ىلب زا
لوضف ىاهوزرآ ز دمآ مغ نآ
لوغ ديص نآ تسا هدرك وخ نادب هك
ار هراوخ لگ دوب لگ ىوزرآ
ار هراچ ىب نآ دراوگن ركش لگ
نآ زا ىضعب اي دنك ىم اعدتسا هك ىزيچ شزومايب هك ىسوم هب ىلاعت قح زا ندمآ ىحو
وا تسياب هدب وت نادزي تفگ
وا تسد نآ رايتخا رد اشگ رب
كمن ار تدابع دمآ رايتخا
كلف نيا هاوخان هب ددرگ ىم هن رو
باقع هن و رجا هن ار وا شدرگ
باسح تقو رنه دمآ رايتخا هك
دندمآ حبسم دوخ ملاع هلمج
دنمدزم ىربج حيبست نآ تسين
نكب شزجع زا هن شتسد رد غيت
نز هار اي وا ددرگ ىزاغ هك ات
رايتخا ز مدآ دش ان ْ م ّ ر
ك هكنا ز
رام مين دش لسع روبنز مين
راوروبنز لسع ناك نانموم
رام وچمه ىرهز ناك دوخ نارفاك
تابن هديزگب دروخ نموم هكنا ز
تايح وا قير تشگ ىلحن وچ ات
ديدص زا تبرش دروخ رفاك زاب
ديدپ ىو رد دش رهز شتوق ز مه
تايحلا نيع ادخ ماهلا لها
تامملا مس اوه ليوست لها
In the world this praise and “well done!” and “bravo!”
are in virtue of free-will and watchful attention.
ىهز و شاباش و حدم نيا ناهج رد
ىهگآ ظافح و تسا رايتخا ز
All profigates, when they are in prison,
become devout and ascetic and invokers of God.
When the power is gone, the work becomes unsalable.
Take heed lest Doom seize the capital.
Te power is your proft-earning capital.
Listen, watch over the moment of power and observe!
Man rides on the steed of “We have honoured”:
the reins of free-will are in the hand of his intelligence.
Once more did Moses admonish him kindly, saying,
“Te thing you desire will make your face pale.
Abandon this vain passion and be afraid of God:
the Devil has schooled you for the purpose of deception.”
How that seeker was content to be taught the language of domestic fowls and dogs,
and how Moses, on whom be peace; complied with his request.
He said, “At any rate the language of the dog which is at the door
and the language of the domestic fowl which has wings.”
“Listen,” said Moses, “you know! Go, it has arrived:
the language of both of these will be revealed to you.”
At daybreak, in order to make trial,
he stood waiting on the threshold.
Te maid-servant shook the table-cloth, and a piece of bread,
the remnants of last night’s meal, fell out.
A cock snatched it up as the stake.
Te dog said, “You have done injustice-to me. Leave!
You can eat a grain of corn,
while I am unable to eat grains in my abode.
You can eat corn and barley and the rest of the grains,
while I cannot, O jubilant one.
Tis crust of bread, the bread which is our portion—
you are taking away from the dogs such a quantity as this!”
دنوب نادنز رد هك نوچ نادنر هلمج
دنوش ناوخ قح و دهاز و ىقتم
لمع دش دساك تفر تردق هك نوچ
لجا دناتسن هيامرس ات هك نيه
نيه تسا دوس ى هيامرس تتردق
نيبب و راد هگن ار تردق تقو
راوس ان ْ م ّ ر
ك گنخ رب ىمدآ
رايتخا نانع شكرد فك رد
رهم هب ار وا دنپ داد ىسوم زاب
رهچ درك دهاوخ درز تدارم هك
سرتب قح ز و وگب ادوس نيا كرت
سرد ركم ىارب تتس هداد ويد
ملسلا هيلع ىسوم تباجا و گس و ىگناخ غرم نابز ميلعت هب بلاط نآ ندش عناق
تسا رد رب واك گس قطن ىراب تفگ
تسا رپ لها هك ىگناخ غرم قطن
ديسر ور ىناد وت نيه ىسوم تفگ
ديدپ وت رب دوش ود ره نيا قطن
ناحتما ىارب زا نادادماب
ناتسآ رب رظتنم وا داتسيا
داتف و دناشفيب هرفس همداخ
داز راثآ تايب نان ىا هراپ
ورگ نوچ ىسورخ ار نآ دوبر رد
ور ملظ ام رب وت ىدرك گس تفگ
نم و دروخ ىناوت مدنگ ى هناد
نطو رد ندروخ هناد رد مزجاع
بوبح ىقاب و ار وج و مدنگ
بورط ىا هن نم و دروخ ىناوت ىم
نان تسام مسق هك ىنان بل نيا
اگس زا ار ردق نيا ىيابر ىم
ار گس سورخ باوج
Te cock’s answer to the dog
Ten the cock said to him, “Be silent, do not grieve,
for God will give you something else instead of this.
Te horse of this Khwaja is about to die:
to-morrow eat your fll and be not sorrowful.
Te horse’s death will be a feast-day for the dogs:
there will be abundant provender without toil or earning.”
When the man heard, he sold the horse.
Tat cock of his was disgraced in the eyes of the dog.
Next day the cock carried of the bread in the same fashion,
and the dog opened his lips at him,
Saying, “O beguiling cock, how long these lies?
You are unrighteous and false and without lustre.
Where is the horse that you said would die?
You are a blind man who tells of the stars and you are deprived of truth.”
Tat knowing cock said to him,
“His horse died in another place.
He sold the horse and escaped from loss:
he cast the loss upon others;
But to-morrow his mule will die:
that will be good fortune for the dogs, no more.”
Te covetous man immediately sold the mule
and at that instant obtained deliverance from grief and loss.
On the third day the dog said to the cock,
“O prince of liars with your drums and kettledrums!”
He said, “He sold the mule in haste,”
said he, “to-morrow his slave will be stricken down,
And when his slave dies,
the next of kin will scatter pieces of bread upon the dogs and beggars.”
He heard this and sold his slave:
he was saved from loss and his face was lit up.
He was giving thanks and making merry, saying,
“I have been saved from three calamities in the world.
روخم مغ نز نت تفگ شسورخ سپ
رگد تنيا ز ضوع دهدب ادخ هك
ندش دهاوخ طقس هجاوخ نيا بسا
نزح نك مك روخ ريس ادرف زور
بسا گرم دشاب ديع ار ناگس رم
بسك و دهج ىب دوب رفاو ىزور
درم دينشب نوچ تخورفب ار بسا
درز ىور شسورخ نآ دش گس شيپ
دوبر ار نان نانچمه رگيد زور
دوشگ رب بل وا رب گس و سورخ نآ
غورد نيا دنچ هد هوشع سورخ ىاك
غورف ىب و ىبذاك و ىملاظ
تساجك ددرگ طقس ىتفگ شك بسا
تسار ز ىمورحم و ىوگ رتخا روك
ربخ اب سورخ نآ ار وا تفگ
رگد ىاج وا بسا دش طقس هك
نايز زا وا تسج و تخورفب ار بسا
نارگيد رب وا تخادنا نايز نآ
طقس ددرگ شرتسا ادرف كيل
طقف تمعن نآ دشاب ار ناگس رم
صيرح نآ ديشورف ار رتسا دوز
صيحم مد نآ نايز ز و مغ زا تفاي
سورخ نآ اب گس تفگ ثلاث زور
سوك و لبط اب نابذاك ريما ىا
باتش ار رتسا تخورفب وا تفگ
باصم ديآ ملغ شيادرف تفگ
اهنان دريمب وا ملغ نوچ
ابرقا دنزير هدنهاوخ و گس رب
تخورف ار شملغ نآ و دينش نيا
تخورف رب ار خر و نارسخ زا تسر
نم هك اهيداش و درك ىم اهركش
نمز ردنا هعقاو هس زا متسر
Since I learned the language of the fowl and the dog
I have pierced the eye of evil destiny.”
متخومآ گس و غرم نابز ات
متخود ار ءاضقلا ءوس ى هديد
Next day the disappointed dog said,
“O stupid cock, where are the sundries?
How the cock became abashed before the dog on account of being false in those three promises.
How long, pray, how long your falsehood and deceit?
Truly, nothing but falsehood fies out of your nest.”
He said, “Far be it from me and from my kind
that we should become aficted with falsehood.
We cocks are veracious like the muezzin:
we are observers of the sun as well as seekers of the time.
We are watchers of the sun inwardly,
though you may turn a basin upside down over us.”
Te watchers of the Sun are the saints:
in the fesh acquainted with the Divine mysteries.
“God gave our family as a gif to Man
to call to the ritual prayer in preparation.
If a mistake be committed by us in the call to prayer at the wrong time,
it will become the cause of our being killed.
To say at the wrong time ‘Come to welfare’
will make our blood of no account and licit.”
It is only the cock, the Soul of inspiration
that is protected and purged of error.
His slave died in the house of the purchaser:
that was the purchaser’s loss entirely.
He saved his money, but he shed his own blood.
Understand well!
One loss would have prevented losses:
our bodies and money are the ransom for our souls.
In the presence of kings, in dispensing punishment,
you ofer money and purchase your head:
How have you become, in destiny, a miser—
withholding your money from the Judge?
تفگ مورحم گس نآ رگيد زور
تفج و قاط وك اخژاژ سورخ ىاك
هدعو هس نآ رد ندش غورد ببس هب گس شيپ سورخ نتشگ لجخ
وت ركم و غورد رخآ دنچ دنچ
وت ركو زا غورد زج درپن دوخ
نم سنج زا و نم زا اشاح تفگ
نحتمم ىغورد زا ميدرگب هك
ىوگ تسار نذوم نوچ ناسورخ ام
ىوج تقو و باتفآ بيقر مه
نورد زا ميباتفآ نابساپ
نوگن ىتشط ام ىلاب ىنك رگ
ايلوا دنباتفآ نابساپ
ادخ رارسا ز فقاو رشب رد
زامن گناب ىپ قح ار ام لصا
زاهج رد ار ىمدآ هيده داد
دور نام ىوهس ماگنهان هب رگ
دوش ىم ام لتقم نآ ناذا رد
حلفلا ىلع ىح ماگنهان تفگ
حابم و راوخ دنك ىم ار ام نوخ
طلغ زا كاپ و دمآ موصعم هك نآ
طقف دمآ ىحو ناج سورخ نآ
ىرتشم شيپ درم شملغ نآ
ىرس كي نآ ىرتشم نايز دش
كيل و ار شلام دينازيرگ وا
كين باي ردنا تخير ار دوخ نوخ
ىدش ىم اهنايز عفد نايز كي
ىدف ار اهناج تسام لام و مسج
ىرتسگ تسايس رد ناهاش شيپ
ىرخ ىم ار رس و لام وت ىهد ىم
اضق ردنا ىا هتشگ نوچ ىمجعا
ار لام رواد ز ىنازيرگ ىم
هجاوخ گرم زا سورخ ندرك ربخ
How the cock foretold the death of the Khwaja.
“But to-morrow he will certainly die:
his heir, in mourning, will slaughter a cow.
Te owner of the house will die depart:
lo, to-morrow a great deal of food will reach you.
High and low will get pieces of bread
and dainty morsels and viands in the midst of the street.
Te sacrifced cow and thin loaves of bread
will be scattered quickly over the dogs and the beggars.”
Te death of the horse and mule and the death of the slave
were bringing round the doom of this foolish deluded man.
He fed from the loss of wealth and from grief thereat:
he increased his wealth and shed his own blood.
Tese austerities of dervishes—what are they for?
Tat that tribulation on the body is the everlasting life of spirits
Unless a traveller gains the everlasting life of his self,
how should he make his body a sick and perishing?
How should he move his hand to altruism and work
unless he sees his soul in exchange for what is given (by him)?
Tat one who gives without expectation of gains—
that one is God, is God, is God,
Or the friend of God, who has assumed the nature of God
and has become luminous and has received the Absolute Radiance;
For He is rich, while all except Him are poor:
how should a poor man say “Take” without compensation?
Till a child sees that the apple is there,
it will not give up from its hand the stinking onion.
All these market-folk, for the sake of this object,
are seated on the benches in the hope of compensation:
Tey ofer a hundred fne articles of merchandise,
and within their hearts they are intent on compensations.
O man of the Religion, you will not hear a single salaam
whereof the end will not pluck your sleeve.
نيقي ندرم وا دهاوخ ادرف كيل
نينح رد ثراو تشك دهاوخ واگ
تفر و درم دهاوخب هناخ بحاص
تفز تول تديسر كن ادرف زور
ماعط و گنلل و نان ىاه هراپ
ماع و صاخ دباي ىوك نايم رد
كنت ىاهنان و ىنابرق واگ
كبس دزير نلياس و ناگس رب
ملغ گرم و رتسا و بسا گرم
ماخ رورغم نيا نادرگ اضق دب
تخيرگ نآ درد و لام نايز زا
تخير شيوخ نوخ و درك نوزفا لام
تسارچ ناشيورد ىاهتضاير نيا
تساهناج ىاقب نت رب لب ناك
ىكلاس دباين دوخ ىاقب ات
ىكلاه و ميقس ار نت دنك نوچ
لمع و راثيا هب دبنج ىك تسد
لدب شناج ار هداد دنيبن ات
اهدوس ديما ىب دهدب هك نآ
ادخ نآ تسا ىادخ نآ تسا ىادخ نآ
تفرگ قح ىوخ هك قح ىلو اي
تفرگ قلطم شبات و تشگ رون
ريقف هلمج وا زج و تسا ىنغ واك
ريگ هك ديوگ ضوع ىب ىريقف ىك
تسه بيس هك ىكدوك دنيبن ات
تسد ز دهدن ار هدنگ زايپ وا
ضرغ نيا رهب رازاب همه نيا
ضوع ىوب رب هتسش اهناكد رب
دننك ىم هضرع بوخ عاتم دص
دننت ىم اهضوع لد نوردنا و
نيد درم ىا ىونشن ىملس كي
نيتسآ نآ رخآ دريگن هك
I have never heard a disinterested salaam from high or low,
O brother—and the salaam—
ماع و صاخ زا ما هدينشن عمط ىب
ملسلا و ردارب ىا ىملس نم
Except the salaam of God. Come; seek that from house to house,
from place to place, and from street to street!
From the mouth of the man who has a good scent
I heard both the message and the salaam of God;
And in the hope of that I am listening with my heart
to the salaams of the rest sweeter than life.
His salaam has become the salaam of God
because he has set fre to the household of self.
He has died to self and become living through the Lord:
hence the mysteries of God are on his lips.
Te death of the body in self-discipline is life:
the suferings of this body are everlastingness to the spirit.
Tat wicked man had lent ear:
he was hearing from his cock the news.
How that person ran to Moses for protection when he heard fom the cock
the announcement of his death.
When he heard these things, he started running in hot haste:
he went to the door of Moses, with whom God conversed.
He was rubbing his face in the dust from fear, saying,
“Save me from this, O Kalím!”
He said, “Go, sell yourself and escape!
Since you have become expert, jump out of the pit!
Trow the loss upon true believers!
Make your purses and wallets double!
I beheld in the brick this destiny
which to you became visible in the mirror.
Te intelligent man sees with his heart the end at the frst;
he that is lacking in knowledge sees it at the end.”
Once more he made lamentation, saying, “O you who have goodly qualities,
do not beat me on the head, do not rub into my face.
Tat issued from me because I was unworthy:
do you give good recompense to my unworthy.”
وجب ار نآ نيه ،قح ملس زج
وك هب وك و اج هب اج هناخ هناخ
ماشم شوخ ىمدآ ناهد زا
ملس مه مدونش قح مايپ مه
نآ ىوب رب نايقاب ملس نيو
ناج ز رتشوخ لد هب مشون ىمه نم
تس هدش قح ملس وا ملس نآ ز
تس هدز دوخ نامدود ردنا شتاك
بر هب هدنز هدش دوخ زا تسا هدرم
بل ود رد شقح رارسا دوب نآ ز
تسا ىگدنز تضاير رد نت ندرم
تسا ىگدنياپ ار حور نت نيا جنر
دينش دوخ گرم ربخ سورخ زا نوچ راهنز هب ىسوم ىوس هب صخش نآ نديود
تفت و زيت دش ناود اهنيا دينش نوچ
لا ميلك ىسوم رد رب
ميب ز وا كاخ رد ديلام ىمه ور
ميلك ىا نيز سر دايرف ارم هك
هرب و ار دوخ شورفب ور تفگ
هچ ز هجرب ىا هتشگ اتسا هك نوچ
وت زادنا نايز ناناملسم رب
وت ود نك ار اهنايمه و هسيك
اضق نيا مديد تشخ نورد نم
ارت رم دش نايع هنييآ رد هك
لد هب ار رخآ دنيب لوا لقاع
لقم شناد زا دنيب رخآ ردنا
لاصخ وكين ىاك درك ىراز زاب
لامم ور رد نزم رس رد ارم رم
ازسان مدوب هك دمآ نآ نم زا
ازجلا نسح هد وت ار ميازسان
ثيبخ درم نآ دب هداهنب شوگ
ثيدح نآ شسورخ زا وا دونش ىم
He said, “An arrow sped from the thumb-stall, my lad:
it is not the rule that it should come back to the source;
رسپ ىا تسش زا تسج ىريت تفگ
رس هب سپاو نآ دياك تنس تسين
But I will crave of good dispensation
that you may take the Faith away with you at that time.
When you have taken the Faith away, you are living:
when you go with the Faith, you are enduring.”
At the same instant the Khwaja became indisposed,
so that he felt qualms, and they brought the basin.
It is the qualms of death, not indigestion:
how should vomiting avail you, O foolish ill-fortuned man?
Four persons carried him to his house:
he was rubbing leg on the back of leg.
If you do not listen to Moses’s counsel and are disrespectful,
you dash yourself against a sword of steel.
Te sword feels no shame from your life:
this is your own, O brother, your own.
How Moses prayed for that person, that he might depart fom the world in the Faith.
At dawn Moses began praying, saying,
“O God, do not take the Faith from him, do not carry it away!
Act in royal fashion, forgive him, for he has erred
and behaved with impudence and transgressed exceedingly.
I said to him, ‘Tis knowledge is not meet for you, he deemed my
words a thwarting and vain.”
Tat one lays hands on the dragon
whose hand makes the rod a dragon.
To learn the secret of the Unseen
is ftting for him who can seal his lips from speech.
None but the water-fowl is proper for the sea.
Understand—and God best knows the right course.
“He went into the sea, and he was not a water-fowl: he sank.
Take his hand, O Loving One!”
ىرواد وكين ز مهاوخ رد كيل
ىرب دوخ اب نامز نآ ناميا هك ات
ىا هدنز ىشاب هدرب ناميا هك نوچ
ىا هدنياپ ىور ناميا اب هك نوچ
تشگب هجاوخ رب لاح مد نآ رد مه
تشط دندروآ و ديروش شلد ات
ماعط ى هضيه هن تسا گرم شروش
ماخ تخب دب ىا دراد تدوس هچ ىق
قاثو ىوس ات دندرب سك راچ
قاس تشپ رب وا ديلام ىم قاس
ىنك ىخوش ىونشن ىسوم دنپ
ىنز ىدلوپ غيت رب نتشيوخ
وت ناج زا ار غيت ديان مرش
وت نآ ردارب ىا نيا تست نآ
ايند زا دور ناميا هب ات ار صخش نآ ىسوم ندركاعد
رحس نآ تاجانم رد دمآ ىسوم
ربم ناتسم وا زا ناميا ادخ ىاك
وا هك اشخب وا رب نك ىهاشداپ
ولغ و ىيور هريخ و درك وهس
تست دروخ رد هن ملع نيا شمتفگ
تسس و ار متفگ ديرادنپ عفد
دنز سك نآ اهدژا رب ار تسد
دنك اهردژا شتسد ار اصع هك
نتخومآ دزس ار نآ بيغ رس
نتخود دناوت بل نتفگ ز هك
بآ غرم زج دشن ايرد روخ رد
باوصلاب ملعأ لا و نك مهف
دوبن ىبآ غرم و تفر ايرد هب وا
دودو ىا شريگ تسد هقرغ تشگ
ملسلا هيلع ار ىسوم ىاعد ىلاعت قح ندرك تباجا
How God most High answered favourably the prayer of Moses, on whom be peace.
He said, “Yes, I bestow the Faith upon him,
and if you wish I will bring him to life at this moment;
No, I will at this moment bring to life
all the dead in the earth for your sake.”
Moses said, “Tis is the world of dying:
raise that world, for that place is resplendent.
Inasmuch as this abode of mortality is not the world of Being,
the return to a borrowed thing is not much gain.
Strew a gif of mercy upon them even now
in the secret chamber of assembled in Our presence.”
Tat you may know that loss of the body and of wealth
is gain to the spirit and delivers it from bane.
Terefore be a purchaser of discipline with your soul:
you will save your soul when you have given up your body to service.
And if the discipline comes to you without free choice,
bow your head and give thanks, O successful one.
Since God has given you that discipline, render thanks:
you have not done; He has drawn you by the command, “Be!”
Story of the woman whose children never lived, and how, when she made lamentation,
the answer came—“Tat is instead of your ascetic discipline
and is for you in lieu of the self-mortifcation of those who mortify themselves.”
Tat woman used to bear a son every year;
he never lived more than six months;
Either three months or four months he would perish.
Te woman made lamentation, crying, “Alas, O God,
For nine months I have the burden, and for three months I have joy:
my happiness is feeter than the rainbow.”
Tat woman, because of the terrifying anguish,
used to make this plaintive outcry before the men of God.
معن ناميا ودب مديشخب تفگ
منك ش هدنز نامز نيا ىهاوخ وت رو
ار كاخ ناگدرم ى هلمج هكلب
ارت رهب منك هدنز نامز نيا
تسا ندرم ناهج نيا ىسوم تفگ
تسا نشور اجناك زيگنا ناهج نآ
تسين دوب ناهج نوچ اج انف نيا
تسين دوس سب تيراع تشگ زاب
نونك مه ناشيا رب ناشفا ىتمحر
نورضحم انْ يَ د
ل ى هناخ ناهن رد
لام و مسج نايز هك ىنادب ات
لابو زا دناهر دشاب ناج دوس
ىرتشم وش ناج هب ار تضاير سپ
ىرب ناج تمدخ هب نت ىدرپس نوچ
رايتخا ىب تديآ تضاير رو
رايماك ىا هد هناركش هنب رس
نك ركش تضاير نآ داد تقح نوچ
نك رما ز تديشك وا ىدركن وت
تست تضاير ضوع نآ هك دمآ باوج ديلانب تسيز ىمن شدنزرف هك ىنز نآ تياكح
ارت تسا نادهاجم داهج ىاج هب و
رسپ ىديياز لاس ره ىنز نآ
رورمع ىدوبن هم شش زا شيب
هابت ىتشگ هم راچ اي هم هس اي
هلا ىا ناغفا هك نز نآ درك هلان
حرف مهام هس و تسا راب مهم هن
حزق سوق زا ور رتوز متمعن
ريفن ىدرك ادخ نادرم شيپ
ريذن درد زا نز نآ تياكش نيز
In this way twenty children went into the grave:
a fre fell swifly upon their lives,
تفر روگ رد نينچ نيا دنزرف تسيب
تفت داتفا ناشناج رد ىشتآ
One night, there was shown to her
a garden everlasting, verdant, delectable, and ungrudged.
I have called the Unconditioned Bounty a garden,
since it is the source of bounties and the assembly of gardens;
Otherwise, no eye has beheld: what place is there for a garden?
God has called the Light of the Unseen “a lamp.”
It’s not a comparison; it is a parable thereof,
in order that he who is bewildered may get a scent.
In short, the woman saw that and became intoxicated:
at that revelation the weak fell into an ecstasy.
She saw her name written on a palace:
she who was of goodly belief knew that it belonged to her.
Afer that, they said, “Tis Bounty is for him who has risen up
with constant sincerity in self-devotion.
You must have done much service,
in order that you might partake of this repast;
As you were remiss in taking refuge,
God gave you those afictions instead.”
“O Lord,” cried she, “give me such-like for a hundred years and more!
Shed my blood!”
When she advanced into that garden,
she saw there all her children.
She said, “Tey were lost to me, they were not lost to You.”
Without the two eyes of the Unseen, no one becomes the Man.
You did not let blood, and the superfuous blood ran from your nose,
to the end that your life might be saved from fever.
Te core of every fruit is better than its rind:
deem the body to be the rind, and its friend to be the core.
Afer all, Man has a goodly core:
seek it for one moment, if you are of that breath.
ىتنج ار وا دومنب ىبش ات
ىتنض ىب ىشوخ ىزبس ىيقاب
ار فيك ىب تمعن متفگ غاب
اهغاب عمجم و تساهتمعن لصاك
غاب ىاج هچ تأر نيع ل هن رو
غارچ نادزي ار بيغ رون تفگ
دوب نآ لاثم نآ دوبن لثم
دوب ناريح وا هك نآ ىوب درب ات
دش تسم ار نآ ديد نز نآ لصاح
دش تسد زا فيعض نآ ىلجت نآ ز
شيوخ مان هتشون ىرصق رد ديد
شيك بوبحم نآ شتسناد دوخ نآ
تسار و تمعن نياك دنتفگ نآ زا دعب
تساخن قداص زجب ىزاب ناج هب واك
درك تسياب ىم رايسب تمدخ
دروخ تشاچ نيز ىروخ رب ات ارت رم
اجتلا ردنا ىدوب لهاك وت نوچ
ادخ تداد ضوع اهتبيصم نآ
نوزف و لاس دص هب ات بر اي تفگ
نوخ وت نم زا زيرب هد منينچ نيا
شيپ شيپ دمآ وچ وا غاب نآ ردنا
شيوخ نادنزرف هلمج ىو رد ديد
دشن مگ وت زا دش مگ نم زا تفگ
دشن مدرم سك بيغ مشچ ود ىب
ديود ىنيب زا و دصق ىدركن وت
ديهر تناج بت ز ات نوزفا نوخ
شتسوپ زا تسا هب هويم ره زغم
شتسود نآ زغم و ار نت ناد تسوپ
ىمدآ رخآ دراد ىزغن زغم
ىمد نآ ز رگ بلط ار نآ ىمد كي
هرز ىب گنج رد هزمح ندمآ رد
How Hamza, May God be well-pleased with him, came to battle without a coat of mail.
Whenever at the end Hamza went into the ranks,
he would enter the fray intoxicated, without a coat of mail.
Advancing with open breast and naked body,
he would throw himself into the sword-bearing ranks.
Te people asked him, saying, “O uncle of the Prophet,
O Lion that breaks the ranks, O prince of the champions,
Have not you read in the Message of God
‘Do not cast yourselves with your own hands into destruction’?
Ten why are you casting yourself thus
into destruction on the feld of battle?
When you were young and robust and strongly-knit,
you did not go into the battle-line without a coat of mail.
Now that you have become old and infrm and bent,
you are knocking at the curtains of recklessness,
And with sword and spear, like one who heeds nothing,
you are grappling and struggling and making trial.
Te sword has no respect for the old:
how should sword and arrow possess discernment?”
In this manner were the ignorant sympathisers
giving him counsel zealously.
Te reply of Hamza to the people
Hamza said, “When I was young,
I used to regard farewell to this world as death.
How should any one go to death eagerly?
How should he come naked to meet the dragon?
But now, through the Light of Mohammed,
I am not subject to this city that is passing away.
Beyond the senses, I behold the camp of the King
thronged with the army of the Light of God,
ىدش فص رد نوچ هزمح رخآ ردنا
ىدمآ وزغ رد تسم رس هرز ىب
شيپ شيپ هنهرب نت و زاب هنيس
شيوخ ريشمش فص رد ىدنكف رد
لوسر مع ىاك دنديسرپ قلخ
لوحف هاش نكش فص ربژه ىا
ىلإ ْ م
دْ ي
ب او
ت ل وت هن
ادخ ماغيپ ز ىدناوخ هكلهت
هكلهت رد ار شيوخ وت ارچ سپ
هكرعم رد نينچ ىزادنارد ىم
هز تخس و تفز و ىدوب ناوج نوچ
هرز ىب فص ىوس ىتفر ىمن وت
ىنحنم و فيعض و ريپ ىدش نوچ
ىنز ىم ىلابال ىاه هدرپ
نانس و غيت اب راو ىلابال
ناحتما و ريگ و راد ىيامن ىم
ار ريپ درادن ىم تمرح غيت
ار ريت و غيت زييمت دوب ىك
ربخ ىب ناگراوخ مغ قسن نيز
ريغ زا ار وا دنداد ىم دنپ
ار قلخ رم هزمح باوج
ناوج نم مدوب هك نوچ هزمح تفگ
ناهج نيا عادو مديد ىم گرم
دور ىك تبغر هب سك ندرم ىوس
دوش ىك هنهرب اهردژا شيپ
نونك نم دمحم رون زا كيل
نوبز ار ىناف رهش نيا متسين
هاش هاگركشل سح نورب زا
هاپس قح رون ز منيب ىمه رپ
Tent on tent and tent-rope on tent-rope.
Tanks be to Him who awakened me from slumber!”
بانط ردنا بانط هميخ رد هميخ
باوخ ز مراديب درك هك نآ ركش
Tat one in whose eyes death is destruction—
he takes hold of the command, “Do not cast”;
And that one to whom death is the opening of the gate—
for him in the Allocution there is, “Vie ye with each other in hastening.”
Beware, O you who regard death! Surpass one another!
Quick, O you who regard the Resurrection! Vie with each other in hastening!
Welcome, O you who regard the grace! Rejoice!
Woe, O you who regard the wrath! Be sorrowful!
Whosoever deems death to be Joseph gives up his soul in ransom for it;
whosoever deems it to be the wolf turns back from right guidance.
Every one’s death is of the same quality as himself, my lad:
to the enemy an enemy, and to the friend a friend.
In the eyes of the Turcoman the mirror has a fair colour;
similarly in the eyes of the Ethiopian the mirror is an Ethiopian.
Your fear of death in feeing is your fear of yourself.
Take heed, O soul!
It’s your ugly face, not the visage of Death:
your spirit is like the tree and death the leaf.
It has grown from you, whether it is good or evil:
every hidden thought of yours, foul or fair, is from yourself.
If you are wounded by a thorn, you yourself have sown;
and if you are in satin and silk, you yourself have spun.
Know that the act is not of the same complexion as the requital:
the service is nowise of the same complexion as the payment given.
Te labourers’ wage does not resemble the work, inasmuch as the latter
is the accident, while the former is the substance and permanent.
Te former is wholly hardship and efort and sweat,
while the latter is wholly silver and gold and trays.
If suspicion fall upon you from some quarter, the person whom you wronged
has invoked God against you in an afiction
You say, “I am free:
I have not laid suspicion on any one.”
You have committed another form of sin; you sowed the seed:
how should the seed resemble the fruit?
تس هكلهت شمشچ شيپ ندرم هك نآ
تسد هب وا دريگب او
ت ل رما
باب حتف دش وا شيپ ندرم هكنا و
باطخ رد ار وا رم ديآ او ُ ع
اوعراب نانيب گرم ىا رذحلا
اوعراس نانيب رشح ىا لجعلا
اوحرفا نانيب فطل ىا لصلا
اوحرتا نانيب رهق ىا لبلا
ىدف شدرك ناج ديد فسوي هك ره
ىده زا تشگرب ديد شگرگ هك ره
تسوا گنر مه رسپ ىا كي ره گرم
تسود تسود رب و نمشد نمشد شيپ
تسا ىگنر شوخ ار هنييآ كرت شيپ
تسا ىگنز مه هنيآ ىگنز شيپ
رارف ردنا گرم ز ىسرت ىم هك نآ
راد شوه ناج ىا ىناسرت دوخ ز نآ
گرم راسخر هن تست تشز ىور
گرب گرم و تخرد نوچمه وت ناج
تسا دب را تسا ىوكن را تس هتسر وت زا
تسا دوخ زا تريمض ره شوخ و شوخان
ىا هتشك دوخ ىا هتسخ ىراخ هب رگ
ىا هتشر دوخ ىرد زق و ريرح رو
ازج گنر مه لعف دوبن هك ناد
اطع گنر مه تسين تمدخ چيه
راك هب دنام ىمن نارودزم دزم
رادياپ و تسا رهوج نيو ضرع ناك
قرع و تسا روز و ىتخس همه نآ
قبط و تسا رز و تسا ميس همه نيو
ىتمهت ىياج ز ديآ ارت رگ
ىتنحم رد اعد تيمولظم درك
ما هدازآ نم هك ىيوگ ىمه وت
ما هداهنن ىتمهت نم ىسك رب
رگد لكش ىا هدرك ىهانگ وت
رب هب دنام ىك هناد ىتشك هناد
Te celibate committed adultery, and the penalty was a hundred blows
with the stick. “When,” says he, “did I strike any one with wood?”
دوب بوچ دص ازج و درك انز وا
دوع هب ار سك مدز ىك نم وا ديوگ
Was not this infiction the penalty for that adultery?
How should the stick resemble adultery in secret?
How should the serpent resemble the rod, O Moses?
How should the pain resemble the remedy, O doctor?
When you, instead of the rod, ejected semen into the uterus
that semen became a fne fgure
Tat semen of yours became a friend or a serpent:
why is this astonishment at the rod on your part?
Does the semen at all resemble that child?
Does the sugar-cane at all resemble the candy?
When a man has sown a prostration or a genufexion,
in yonder world his prostration becomes Paradise.
When praise of God has fown from his mouth,
the Lord of the daybreak fashions it into a bird of Paradise.
Your praise and glorifcation does not resemble the bird,
though the bird’s semen is wind and air.
When altruism and almsgiving have grown up from your hand,
this hand becomes on yonder side date-palms and herbage.
Te water, your renunciation, became a river of water in Paradise;
your love and afection is a river of milk in Paradise.
Delight in devotion became a river of honey;
behold your intoxication and longing as a river of wine.
Tese causes did not resemble those efects:
none knows how He installed it in the place of that.
Since these causes obeyed your command,
the four rivers likewise showed obedience to you.
You make them fow in whatever direction you wish:
as that quality was, such do you make it to be.
As your semen, which is at your command—
the progeny thereof are ready to your command.
Your young son runs at your command, saying,
“I am the part of you which you did deposit in my mother’s womb.”
Tat quality obeyed your command in this world:
likewise those rivers fow at your command.
لب نيا دوب انز نآ ىازج هن
لخ رد اران ز دنام ىك بوچ
ميلك ىا ار اصع دنام ىك رام
ميكح ىا ار اود دنام ىك درد
ىنم بآ اصع نآ ىاج هب وت
ىنس صخش نآ دش ىدنكفيب نوچ
وت بآ نآ دش رام اي دش راي
وت باجعا نيا تسا نوچ اصع نآ ز
ار دنزرف نآ بآ دنام چيه
ار دنق رم ركشين دنام چيه
تشك درم ىعوكر اي ىدوجس نوچ
تشهب وا دوجس ملاع نآ رد دش
قح دمح شناهد زا ديرپ هك نوچ
قلفلا بر شتخاس تنج غرم
ار غرم دنامن تحيبست و دمح
اوه و تسا داب غرم ى هفطن هچ رگ
تاكز و راثيا تسر تتسد ز نوچ
تابن و لخن فرط نآ تسد نيا تشگ
دش دلخ بآ ىوج تربص بآ
دو و تست رهم دلخ ريش ىوج
نيبگنا ىوج تشگ تعاط قوذ
نيب رمخ ىوج وت قوش و ىتسم
دنامن ار اهرثا نآ اهببس نيا
دناشن نآ ىاج شنوچ دنادن سك
دوب وت نامرف هب نوچ اهببس نيا
دومن نامرف ارت رم مه وج راچ
ىنك ىم شناور ىهاوخ فرط ره
ىنك ىم شنانچ دب نوچ تفص نآ
تست نامرف رد هك وت ىنم نوچ
تسچ دنيآ وت رما رد نآ لسن
ون دنزرف وت رما رب دود ىم
ورگ شا ىدرك هك توزج منم هك
ناهج نيا دوب وت رما رد تفص نآ
ناور اهوج نآ تست رما رد مه
Tose trees are obedient to you,
because those trees are fruitful by your qualities.
دنرب نامرف ارت رم ناتخرد نآ
دنرب اب تتافص زا ناتخرد ناك
Since these qualities are to your command here,
so your recompense is at your command there.
When blows proceeded from your hand against the victim of injustice,
they became a tree: the Zaqqum grew from them.
When in anger you threw fre into hearts,
you became the source of Hell-fre.
Since here your fre was burning mankind,
that which was born of it was kindling men.
Your fre makes an attack on the people:
the fre that sprang from it rushes against the people.
Your words resembling snakes and scorpions
have become snakes and scorpions and are seizing your tail.
You kept the friends waiting:
you will be kept waiting at the Resurrection.
Your promise, “To-morrow” and “the day afer to-morrow,”
has become your waiting on the Day of Congregation: alas for you!
You will remain waiting on that long Day,
in rendering an account and in the soul-consuming sun,
Because you were wont to keep Heaven waiting
and sow the seed of “I will go on the Way to-morrow.”
Your anger is the seed of Hell-fre:
take heed, extinguish this Hell of yours, for this is a trap.
Te extinction of this fre is not save by the Light:
“your light has put out our fre, we are the grateful.”
If you are devoid of the Light and do an act of clemency, it is evil:
your fre is alive and is in the embers.
Beware! Tat is ostentation and masking:
nothing will extinguish the fre except the Light of Religion.
Do not be secure till you behold the Light of Religion,
for the hidden fre will one day become manifest.
Deem the Light to be water, and cleave to the water withal:
when you have the water, be not afraid of the fre.
Te water will extinguish the fre,
because the fre by its nature burns up its progeny and children.
تافص نيا اجنيا تست رما هب نوچ
تازج نآ اج نآ تست رما رد سپ
تسر مولظم رب مخز تتسد ز نوچ
تسر موقز وا زا تشگ ىتخرد نآ
ىدز اهلد رد وت شتآ مشخ ز نوچ
ىدمآ منهج ران ى هيام
دوب زوس مدآ وچ اجنيا تشتآ
دوب زورفا درم داز ىو زا هچ نآ
دنك ىم مدرم دصق وت شتآ
دنز مدرم رب داز ىو زك ران
تمدژك و رام وچ ىاهنخس نآ
تمد دريگ ىم و تشگ مدژك و رام
راظتنا رد ىتشاد ار ايلوا
راي تشگ تزيختسر راظتنا
وت ىادرف سپ و ادرف ى هدعو
وت ىاو دمآ ترشح راظتنا
زارد زور نآ رد ىنام رظتنم
زادگ ناج باتفآ و باسح رد
ىتشاد ىم رظتنم ار نامساك
ىتشاك ىم مور هر ادرف مخت
تسا خزود ريعس مخت وت مشخ
تسا خف نياك ار تخزود نيا شكب نيه
رون هب زج دوبن ران نيا نتشك
روكشلا نحن انران أفطأ كرون
تسد هب ىملح ىنك ىرون ىب وت رگ
تسا رتسكاخ رد و تس هدنز تشتآ
نيه شوپ ور و دشاب فلكت نآ
نيد رون ريغب دشكن ار ران
شابم نميا نيد رون ىنيبن ات
شاف زور كي دوش ناهنپ شتاك
سفچ بآ رب مه و ناد ىبآ رون
سرتم شتآ زا بآ ىراد هك نوچ
وخ هب شتاك دشك ار شتآ بآ
وا نادنزرف و لسن دزوسب ىم
Go, for a while, to those water-birds,
that they may lead you to the Water of Life.
دنچ زور ور نايباغرم نآ ىوس
دنشك ىناويح بآ رد ارت ات
Te land-bird and the water-bird have the same body,
but they are opposites: they are water and oil.
Each is devoted to its own origin;
have a care: they resemble each other,
Just as both suggestion and Divine inspiration are intelligible,
and yet there is a diference.
Both brokers in the market of Conscience
extol their wares, O prince.
If you are a spiritual money-changer, one who recognises thought,
distinguish the real nature of the two thoughts which resemble slave-dealers;
And if from opinion you do not know these two thoughts,
say, “No deception!” and be not in a hurry and do not push forward.
Te means of preventing one’s self fom being swindled in sale and purchase.
A certain friend said to the Prophet,
“I am always being swindled in commerce.
Te deceit of everyone who sells or buys
is like magic and leads me of the track.”
He said, “When you are afraid of being duped in a commercial transaction,
stipulate for yourself three days to choose,
For deliberation is assuredly from the Merciful;
your haste is from the accursed Devil.”
When you throw a morsel of bread to a dog,
he smells, then he eats, O careful one.
He smells with the nose,
we too with wisdom smell it with the purifed intelligence.
Tis earth and the spheres
were brought into existence by God with deliberation to six days;
Otherwise, He was able—“Be, and it is”—
to bring forth a hundred earths and heavens.
Little by little till forty years
that Potentate makes the human being a complete man,
دننت مه ىبآ غرم ىكاخ غرم
دننغور و بآ دننادض كيل
دنا هدنب ار دوخ لصا رم ىكي ره
دنا هدننام مه هب نك ىطايتحا
تْ س
أ ىحو و هسوسو هك نانچمه
تسه قرف نكيل دنلوقعم ود ره
ريمض رازاب نللد ود ره
ريما ىا دنياتس ىم ار اهتخر
سانش تركف ىلد فارص وت رگ
ساخن نوچ تركف ود رس نك قرف
نامگ زا تركف ود نيا ىنادن رو
نارم و باتشم و ىوگ هبلخل
ارش و عيب رد ندش نوبغم عفد ى هليح
تفگب ار ربميپ ىراي ىكي نآ
تفج نبغ اب اهعيب رد منم هك
درخ اي دش ورف واك سك ره ركم
درب ىم مهار ز و تسا رحس وچمه
رارغ زا ىسرت هك ىعيب رد تفگ
رايتخا ار دوخ زور هس نك طرش
نيقي نامحر زا تسه ىنات هك
نيعل ناطيش ز تليجعت تسه
ىنكفا نان ى همقل نوچ گس شيپ
ىنتعم ىا دروخ هگ نآ دنك وب
درخ اب ام دنك وب ىنيبب وا
دقتنم لقع هب شمييوبب مه
ادخ زا دوجوم تشگ ىنات اب
اهخرچ و نيمز نيا زور شش هب ات
ك زك دوب رداق هن رو
نورب ىدروآ خرچ و نيمز دص
مامه نآ كدنا كدنا ار ىمدآ
مامت درم دنك شلاس لهچ ات
Although He was able in a single moment
to set fying ffy persons from non-existence
سفن كي ردناك دوب رداق هچ رگ
سك هاجنپ دنك نارپ مدع زا
Jesus by means of one prayer
was able to make the dead spring up without delay:
Is the Creator of Jesus unable, without delay,
to bring men in manifold succession?
Tis deliberation is for the purpose of teaching you
that you must seek slowly without break.
A little rivulet which is moving continually
does not become defled or grow fetid.
From this deliberation are born felicity and joy:
this deliberation is the egg, fortune is like the birds.
How should the bird resemble the egg, O obstinate one,
though it is produced from the egg?
Wait till your limbs, like eggs,
hatch birds ultimately!
Tough the serpent’s egg resembles the sparrow’s egg in likeness,
the distance is far.
Again, though the seed of the quince resembles the seed of the apple,
recognise the diferences, O honoured.
Leaves are of the same colour to look at,
fruits, every one, are of a diverse sort.
Te leaves, the bodies, are similar,
but every soul lives with a produce.
In the bazaar the people go all alike;
one is in glee and another sorrowful.
Even so in death: we go all alike,
half of us are losers and half are emperors.
How Bilal, May God be well-pleased with him, died rejoicing.
When Bilal from weakness became as the new-moon,
the hue of death fell upon Bilal’s face.
His wife saw him and cried, “Oh, sorrow!”
Ten Bilal said to her, “Nay, nay! ‘Oh, joy!’
اعد كي زا واك دوب رداق ىسيع
ار هدرم دناهج رب فقوت ىب
وا هكدناوتنب ىسيع قلاخ
وت هب وت درآ مدرم فقوت ىب
تست ميلعت ىپ زا ىنات نيا
تسكس ىب دياب هتسهآ بلط هك
دور ىم مياد هك كچوك ىكي وج
دوش ىم هدنگ هن ددرگ سجن هن
رورس و لابقا دياز ىنأت نيز
رويط نوچ تلود هضيب ىنأت نيا
دينع ىا هضيب هب دنام ىك غرم
ديدپ ديآ ىمه هضيب زا هچ رگ
اه هضيب نوچ وت ىازجا ات شاب
اهتنا ردنا دنياز اهغرم
هبش رد دنام هچ را رام ى هضيب
هر تسا رود ار كشجنگ ى هضيب
زين بيس ى هناد هب ىبآ ى هناد
زيزع ىا ناد اه قرف دنام هچ رگ
رظن رد دشاب گنر مه اهگرب
رگد ىعون دوب كي ره اه هويم
دنا هدننام اهمسج ىاهگرب
دنا هدنز ىعير هب ىناج ره كيل
دنور ىم ناسكي رازاب رد قلخ
دنمدرد رگيد و قوذ رد ىكي نآ
ميور ىم ناسكي گرم رد نانچمه
ميورسخ ىمين و نارسخ رد مين
ىداش اب للب نتفاي تافو
لله نوچمه دش فعض زا للب نوچ
للب ىور رب داتفا گرم گنر
برح او اتفگب شديد وا تفج
برط او هن هن تفگ شللب سپ
Until now I have been in sorrow from living:
how should you know how delightful death is, and what it is?”
تسيز ز مدوب برح ردنا نونك ات
تسيچ و تسا شيع نوچ گرم ىناد هچ وت
He was saying this, and at the very moment of saying it
his countenance was blooming with narcissi, rose-leaves, and red anemones.
Te glow of his face and his eye full of radiance
were giving testimony to his words.
Every black-hearted one was regarding him as black;
why is the man of the eye black?
Te man blind is black-faced;
the Man of the eye is the mirror for the Moon.
Who in the world, indeed, sees the man of your eye
except the Man of piercing sight?
Since none but the Man of the eye beheld it,
who, then, but he attained to its colour?
Terefore all except him are imitators
in regard to the attributes of the sublime man of the eye.
His wife said to him, the parting, O man of goodly qualities.”
“Nay, nay,” said he, “’it is the union, the union.”
Te wife said, “To-night you will go to a strange country,
you will become absent from your family and kindred.”
“Nay, nay,” he replied; “contrariwise,
to-night in sooth from a strange country my spirit is coming home.”
She said, “Where shall we behold your face?”
He answered, “In God’s chosen circle.”
His chosen circle adjoins you,
if you look upward, not downward.
In that circle the Light from the Lord of created beings
is gleaming like the bezel in the circle.
“Alas,” she said, “this house has been ruined.”
“Look on the moon,” said he, “do not look on the cloud.
He has ruined it in order that He may make it more fourishing:
my kinsfolk were numerous and the house was small.
تفگ نيع رد شخر و تفگ ىمه نيا
تفكش ىم هلل و گربلگ و سگرن
وا راونا رپ مشچ و ور بات
وا راتفگ رب داد ىهاوگ ىم
ار و ىديد هيس ىم لد هيس ره
ارچ دمآ هايس هديد مدرم
هايس ور دشاب هديدان مدرم
هام تآرم دوب هديد مدرم
ارت ى هديد مدرم دنيب هك دوخ
ازف هديد مدرم زج ناهج رد
ديدن ش هديد مدرم ريغ هب نوچ
ديسر شگنر رد هك وا ريغ هب سپ
دندمآ دلقم هلمج وا زج سپ
دنلب ى هديد مدرم تافص رد
لاصخ شوخ ىا قارفلا شتفج تفگ
لاصولا تسا لاصولا هن هن تفگ
ىور ىم ىبيرغ بشما تفج تفگ
ىوش ىم بياغ شيوخ و رابت زا
نم ناج بشما هكلب هن هن تفگ
نطو رد ىبيرغ زا دوخ دسر ىم
ام مينيب اجك ار تيور تفگ
ادخ صاخ ى هقلح ردنا تفگ
تسا هتسويپ وت هب شصاخ ى هقلح
تسپ ىوس هن ىنك لاب رظن رگ
نيملاعلا بر ز هقلح نآ ردنا
نيگن هقلح رد وچ دبات ىم رون
غيرد هناخ نيا تشگ ناريو تفگ
غيم هب رگنم رگن هم ردنا تفگ
رترومعم دنك ات ناريو درك
رصتخم هناخ و دوب هبنا موق
گرم هب نت ندش ناريو تمكح
Te wisdom in ruining the body by death
Formerly, like Adam; I was imprisoned in grief;
now East and West are flled with my spirit’s progeny.
I was a beggar in this dungeon-like house;
I have become a king: a palace is needed for a king.”
Truly, palaces are the place for kings to take their pleasure in;
for him that is dead a grave is a sufcient house and dwelling.
To the prophets this world seemed narrow:
like kings, they went into spacelessness.
To the dead this world appears splendid:
its external is large, but in reality it is narrow.
If it were not narrow, for what reason is this lamentation?
Why has every one become doubled the more he lived in it?
When during the time of sleep the spirit is freed,
behold how it rejoices in that place!
Te wicked man is delivered from the wickedness of his nature,
the prisoner escapes from thoughts of confnement.
Tis very wide earth and heaven becomes exceedingly narrow
at the time of lying down.
It is an eye-bandage: wide and mighty narrow:
its laughter is weeping, its glory is entirely shame.
Comparisons of these worlds, which is wide in appearance and narrow in reality, to a bathroom,
and comparison to sleep, which is the release fom this narrowness.
Like a bath-room which is very hot,
you are distressed and your soul is melted.
Although the bath-room is broad and long,
your soul is distressed and fatigued by the heat.
Your heart does not expand till you come out:
what advantage, then, is the spaciousness of the room to you?
برك سبح لوا مدوب مدآ وچ نم
برغ و قرش مناج لسن نونكا دش رپ
هاچ وچ ى هناخ نيا رد مدوب ادگ نم
هاش رهب دياب رصق متشگ هاش
تسا سنام ار ناهش رم دوخ اهرصق
تسا سب ىروگ ناكم و هناخ ار هدرم
ناهج نيا دمآ گنت ار ايبنا
ناكم ل ردنا دنتفر ناهش نوچ
رف دومنب ناهج نيا ار ناگدرم
رب گنت ىنعم هب و تفز شرهاظ
تسيچ ز ناغفا نيا گنت ىدوبن رگ
تسيز شيب ىو رد هك ره دش ات ود نوچ
دش دازآ نوچ باوخ نامز رد
دش داش نوچ ناج هك رگنب ناكم نآ ز
تسر زاب تعيبط ملظ زا ملاظ
تسج سبح ركف ز ىنادنز درم
خارف سب نامسآ و نيمز نيا
خانم ماگنه هب دمآ گنت تخس
گنت تخس و خارف دمآ دنب مشچ
گنن هلمج شرخف هيرگ وا ى هدنخ
ىگنت نيا زا تسا صلخ هك باوخ هيبشت و گنت ىنعم هب و تسا خارف رهاظ هب هك ايند هيبشت
دوب هديسفت هك هبامرگ وچمه
دوش هديسخپ تناج ىيآ گنت
ليوط و تسا ضيرع هبامرگ هچ رگ
ليلك و ناج تديآ گنت شبت نآ ز
تلد دياشگنب ىيان نورب ات
تلزنم ىخارف دمآ دوس هچ سپ
Or as though you should put on tight shoes, O misguided one,
and go into a wide desert.
ىوغ ىا ىشوپ گنت شفك هك اي
ىور ىم ىخارف نابايب رد
Te spaciousness of the desert becomes narrow;
that desert and plain becomes a prison to you.
Whoever sees you from afar says,
“He blooms like a fresh anemone in that desert”;
He does not know that you, like the wicked,
are outwardly in the rose-garden, your soul is in lamentation.
Your sleep is to put those shoes of,
for your soul is free from the body for a while.
To the saints, O reader, sleep is a kingdom,
as the Men of the Cave in this world.
Tey dream, and no sleep is there;
they go into nonexistence, and no door.
“A narrow house and the soul within is cramped:
He ruined it in order that He might make a royal palace.
I am cramped like the embryo in the womb:
I have become nine months old: this migration has become urgent.
Unless the throes of childbirth overtake my mother:
in this prison I am amidst the fre.
My mother, namely, my nature, in consequence of its death-throes,
is giving birth, to the end that the lamb may be released from the ewe,
So that the lamb may graze in the green felds.
Come, open your womb, for this lamb has grown big.”
If the pain of childbirth is grievous to the pregnant,
it is, for the embryo, the breaking of prison.
Te pregnant woman weeps at childbirth, saying, “Where is the refuge?”—
but the embryo laughs, saying, “Deliverance has appeared.”
Whatever mothers there are under the sky—
mineral, animal, or vegetable—
Tey are heedless, every one, of another’s pain,
except those persons that are discerning and perfect.
How should the man with a bushy beard know of his own house
that which the man with a few hairs on his chin knows of people’s houses?
What the man of heart knows of your condition
you do not know of your own condition, O uncle.
تشگ گنت نابايب ىخارف نآ
تشد و ارحص نآ دمآ نادنز وت رب
تفگ رود زا ارت رم وا ديد هك ره
تفكش رت ى هلل وچ ارحص نآ رد واك
ناملاظ نوچمه وت هك دنادن وا
ناغف رد ناج ىنشلگ رد نورب زا
تسا ندرك نوريب شفك نآ وت باوخ
تسا نت زا دازآ تناج ىنامز هك
نلف ىا تسا كلم باوخ ار ايلوا
ناهج ردنا فهك باحصا نآ وچمه
هن باوخ اج نآ و دننيب ىم باوخ
هن باب و دنور ىم رد مدع رد
كول گنچ ناج وا رد و گنت ى هناخ
كولم رصق دنك ات ناريو درك
محر ردنا نينج نوچ مكول گنچ
مهم نلقن نيا دش متشگ ههم هن
مردام رب هز درد دشابن رگ
مرذآ نايم نادنز نيا رد نم
شيوخ گرم درد ز معبط ردام
شيم ز هرب دهر ات هر دنك ىم
زبس ىارحص رد هرب نآ درچ ات
زبگ هرب نيا تشگ هك اشگب محر نيه
دوب ناتسبآ جنر رگ هز درد
دوب نادنز نتسكشا نينج رب
صانملا نياك هز ز نايرگ هلماح
صلخ دمآ شيپ هك نادنخ نينچ نآ و
تاهما دنتسه خرچ ريز هچ ره
تابن ز و هميهب زا و دامج زا
دنا لفاغ ىريغ درد زا ىكي ره
دنا لماك و هيبن هك ىناسك زج
ناسك ى هناخ زا دناد هسوك هچ نآ
نآ دناد ىك شدوخ ى هناخ زا هملب
وت لاح دنادب لد بحاص هچ نآ
ومع ىا ىنادن دوخ لاح ز وت
ىلفس و تسا ىضرا هك تسا نت زا همه تسا ىكيرات و ىلهاك و مغ و تلفغ هچ ره هك نآ نايب
Setting forth that whatever is heedlessness and anxiety and indolence and darkness
is all fom the body, which belongs to the earth and the lower world.
Heedlessness was from the body: when the body has become spirit,
it inevitably beholds the mysteries.
When the earth is removed from the celestial atmosphere,
there is neither night nor shade nor sunset.
Wherever shade and night or shadowy place exists, it is by the earth,
not by the heavens and the moon.
Likewise, it is from the faggots that the smoke always arises,
not from the resplendent fres.
Te imagination falls into error and mistake;
the intellect is only in acts of true perception.
Every state of heaviness and indolence, indeed, is from the body;
the spirit, from its lightness is all on the wing.
Te face is red from the predominance of blood;
the face is yellow from the movement of the yellow bile.
Te face is white from the power of the phlegm;
it is from the black bile that the face is swarthy.
In reality He is the creator of efects,
but followers of the husk see nothing but the cause.
Te kernel that is not separated from the husks
has no means from doctor and disease;
When a son of man is born twice,
he plants his foot upon the head of causes:
Te First Cause is not his religion;
the particular cause has no enmity against him.
He fies, like the sun, in the horizon with the bride, sincerity;
and form as a veil.
Nay, beyond horizons and skies he is without locality,
like spirits and intelligences.
Nay, our intellects are the shadows of him:
they fall, like shadows, at his feet.
دش حور نت نوچ دوب نت زا تلفغ
دب چيه ىب ار رارسا وا دنيب
كلف وج زا تساخرب نيمز نوچ
كل و ىل دشاب هياس هن و بش هن
هگ هياس اي بش و تس هياس اجك ره
هم و كلفا زا هن دشاب نيمز زا
دوب مزيه زا مه هتسويپ دود
دوب مجنتسم ىاهشتآ زا هن
طلغ رد و اطخ رد دتفا مهو
طقف اهتباصا رد دشاب لقع
تسا نت زا دوخ لسك و ىنارگ ره
تسا نديرپ رد هلمج تفخ ز ناج
دوب اهنوخ ى هبلغ زا خرس ىور
دوب ارفص شبنج زا درز ىور
دوب مغلب توق زا ديپس ور
دوب مهدا ور هك ادوس زا دشاب
تسوا راثآ قلاخ تقيقح رد
تسوپ لها دنيبن تلع زج كيل
تسين هراوآ اهتسوپ زا واك زغم
تسين هراچ ار وا تلع و بيبط زا
دازب هداز ىمدآ راب مود نوچ
داهن اهتلع قرف رب دوخ ىاپ
وا نيد دشابن ىلوا تلع
وا نيك درادن ىوزج تلع
قفا ردنا باتفآ نوچ درپ ىم
قتت نوچ تروص و قدص سورع اب
اهخرچ زو قفا زا نوريب هكلب
ىهن و حاورا وچ دشاب ناكم ىب
وا ىاه هياس تسام لوقع لب
وا ىاپ رد اه هياس نوچ دتف ىم
Whenever the mujtahid (legist) knows a Statute,
in that case he will not think of analogy;
سانش صن دشاب هك هگ ره دهتجم
سايق دشيدنين تروص نآ ردنا
In a case where he does not fnd a Statute,
there he will produce an example from analogy.
Comparison between Statute and analogy
Know for sure that Statute is the Revelation of the Holy Spirit
and that the analogy made by the individual intellect is under this.
Te intellect is endued with apprehension and enlightenment by the Spirit:
how should the Spirit become subject to its supervision?
But the Spirit makes an impression on the intellect, and in consequence
of that impression the intellect exercises certain governance.
If the Spirit has declared a belief in you, as Noah,
where is the Sea and the Ship and the Flood of Noah?
Te intellect deems the impression to be the Spirit,
but the light of the sun is very far from the orb of the sun.
Hence a pilgrim is content with a loaf of bread (qursí),
in order that by its light he may be thrown towards the Orb (Qurs),
Because this light which is below is not lasting:
it is sinking day and night,
While he that has his abode and dwelling-place in the Orb
is plunged in that Light continually.
Neither does cloud waylay him nor setting:
he is delivered from heart-wringing separation.
Such a person’s origin was from the heavens,
or if he was of the earth, he has been transmuted,
Because a creature of earth cannot endure
that its beams should strike upon it everlastingly.
If the radiance of the sun strikes upon the earth continually,
it will be burned in such wise that no fruits will come from it.
Te business of the fsh is always in the water:
how has a snake the power of accompanying it on its way?
But in the mountain are artful snakes
that perform the actions of fsh in this Sea.
ىتروص ردنا صن دباين نوچ
ىتربع ديامن اج نآ سايق زا
سايق اب صن هيبشت
نيقي ناد ىسدق حور ىحو صن
نيا تحت ىوزج لقع سايق نآ و
رف و كاردا اب تشگ ناج زا لقع
رظن ريز دوش ىك ار وا حور
دنك ىريثات لقع رد ناج كيل
دنك ىريبدت لقع نآ رثا نآ ز
حور وت رد دز ىقدص را راو حون
حون نافوط وك و ىتشك و مي وك
كيل و درادنپ حور ار رثا لقع
كين تسارود روخ صرق زا روخ رون
دش دنسرخ ىكلاس ىصرق هب نآ ز
دش دنكفا صرق ىوس شرون ز ات
تسا لفاس ردنا هك ىرون نيا هكنا ز
تسا لفآ وا بش و زور مياد تسين
اج و شاب دراد صرق ردنا هكنا و
امياد دشاب رون نآ ى هقرغ
بورغ هن دوخ دنز هر شباحس هن
بوك هنيس قارف زا وا ديهراو
دوب كلفا زا شلصا سك نينچ نيا
دوب كاخ زا رگ تشگ لدبم اي
نآ بات دشابن ار ىكاخ هكنا ز
نادواج شعاعش ىو رب دنز هك
روخ بات مياد كاخ رب دنز رگ
رمث وز ديان هك دزوس نانچ نآ
تسا ىهام راك بآ ردنا مياد
تسا ىهارمه اجك وا اب ار رام
دننف رپ ىاهرام هك رد كيل
دننك ىم اه ىيهام مي نيا ردنا
Tough their cunning makes the people mad,
still their aversion to the Sea exposes them;
دنك اديش ار قلخ رگ ناشركم
دنك اوسر ناش هسات ايرد ز مه
And in this Sea are artful fsh,
by magic turn snakes into fshes—
Te fsh of the deepest depth of the Sea of Majesty:
the Sea has taught them lawful magic;
Terefore through their illumination the absurd became a fact:
the ill-starred one went there and became auspicious.
Tough I should speak on this topic till the Resurrection,
a hundred Resurrections would pass, and this incomplete.
Te rules to be observed by listeners and disciples at
the emanation of wisdom fom the tongue of the Shaykh
To the weary this is repetition,
in my eyes it is the bringing of repeated life.
Te candle goes upward from repeated fashes;
earth becomes gold in consequence of repeated heat.
If there are thousands of seekers and a single weary one,
the Messenger will refrain from delivering his message.
Tese mystery-telling Messengers of the hidden Mind
require a hearer who has the nature of Israfl.
Tey have a haughtiness and pride like kings:
they require service from the people of the world.
Until you perform the observances due to them,
how will you gain proft from their message?
How will they deliver that deposit to you
till you are bowed double before them?
How is every observance acceptable to them?—
for they have come from the Sublime Palace.
Tey are not beggars, that they should be grateful to you,
O impostor, for every service.
But, O inmost consciousness, notwithstanding lack of desire,
scatter the Sultan’s charity: do not withhold it!
O heavenly Messenger, do not regard the disgusted ones
and let your horse bound onward!
دننف رپ نايهام مي نيا ردنا و
دننك ىم ىهام رحس زا ار رام
للج ىايرد رعق نايهام
للح رحس هتخومآ ناشرحب
دش لاح ناشيا بات زا لاحم سپ
دش لاف وكين و تفر اج نآ سحن
ملك نيز ميوگب رگ تمايق ات
مامتان نيو درذگب تمايق دص
خيشلا ناسل نم ةمكحلا ضيف دنع نيديرملا و نيعمتسملا بادآ
تسا ندرك رركم نيا نلولم رب
تسا ندرب رركم رمع نم دزن
دوش رب رركم قرب زا عمش
دوش رز رركم بات زا كاخ
لولم كي و دنبلاط نارازه رگ
لوسر دنام ىم زاب تلاسر زا
وگزار ريمض نلوسر نيا
وخ ليفارسا دنهاوخ عمتسم
ناهش نوچ ىربك و دنراد ىتوخن
ناهج لها زا دنهاوخ ىركاچ
ىروان هگ اج هب ناشاهبدا ات
ىروخ رب هنوگچ ناشتلاسر زا
وت هب ار تناما نآ دنناسر ىك
وت ود عكار ناششيپ ىشابن ات
دنسپ ديآ ىمه ىك ناشبدا ره
دنلب ناويا ز ناشيا دندماك
ىتمدخ ره زك دننايادگ هن
ىتنم روزم ىا دنراد وت زا
ريمض ىا اهيتبغر ىب اب كيل
ريگماو ناشفيب ناطلس ى هقدص
نامسآ لوسر ىا ار دوخ بسا
ناهج ردنا و رگنم نلولم رد
Blest is the Turcoman who lays contention aside
and whose horse gallops into the moat of fre—
دهن هزيتسا هك ىكرت نآ خرف
دهج شتآ قدنخ ردنا شبسا
Makes his horse so hot
that it seeks to mount to the zenith of the sky;
Has shut his eyes to other and to jealousy;
like fre, has consumed dry and wet.
If repentance fnd fault with him,
he frst sets fre to repentance.
Verily, repentance does not spring forth from non-existence,
when it sees the ardour of him whose presence brings fortune.
How every animal knows the smell of its enemy and takes precaution.
Te folly and perdition of him that is the enemy of that One against whom precaution is impossible,
and fight is impossible, and resistance is impossible.
Te horse, though it is an animal,
knows the roar and smell of the lion except in rare instances;
Nay, every animal indeed
knows its own enemy by sign and mark.
Te little bat dare not fy in the daytime:
it came out at night, like thieves, and pastured.
Te bat was more damned than all,
because he was the enemy of the manifest Sun.
He cannot be wounded in battle with him,
nor can he drive him away by cursing.
Te Sun who turns his back
on account of the rage and violence of the bat—
It is the extreme of kindness and perfection on his part;
otherwise, how should the bat prevent him?
You take an enemy, take within your limit,
so that it may be possible for you to make prisoner.
When a drop of water contends with the Ocean, he is a fool:
he is tearing out his own beard.
His cunning does not pass beyond his moustache:
how should it penetrate the vaulted chamber of the Moon?
نانچ نآ ار سرف دنادرگ مرگ
نامسآ جوا گنهآ دنك هك
هتخود تريغ و ريغ زا ار مشچ
هتخوس ار رت و كشخ شتآ وچمه
دنك ىبيع وا رب ىناميشپ رگ
دنز ىناميشپ رد لوا شتآ
مدع زا ديورن ىناميشپ دوخ
مدق بحاص ىمرگ دنيبب نوچ
دوب ىسك ىودع هك سك نآ تراسخ و تلاطب و ندرك رذح و ار دوخ ىودع ىوب ىناويح ره نتخانش
ىن نكمم هلباقم و ىن نكمم رارف و تسين نكمم رذح وا زا هك
ار ريش ىوب و گناب دناد بسا
اردان لا تسا ناويح هچ رگ
روناج ره ار شيوخ ىودع لب
رثا زا و ناشن زا دنادب دوخ
ديرپ رب دراين كشافخ زور
ديرچ و نادزد وچ دمآ نورب بش
دوب شافخ رت مورحم همه زا
دوب شاف باتفآ ىودع هك
دروخ مخز شفاصم رد دناوت هن
درك روجهم شدنات نيرفن هب هن
شافق دنادرگب هك ىباتفآ
شافخ رهق و هصغ ىارب زا
دوب وا لامك و فطل تياغ
دوش عنام اجك ششافخ هن رگ
ريگ شيوخ دح هب ىريگ ىنمشد
ريسا ىنادرگ هك نكمم دوب ات
دنك هزيتسا وچ مزلق اب هرطق
دنك ىم رب دوخ شير وا تسا هلبا
درذگن شلابس زا وا تليح
درد رب نوچ رمق ى هرجح ى هربنچ
Tis was a rebuke to the enemy of the Sun,
O enemy of the Sun of the Sun.
باتع دب نيا باتفآ ىودع اب
باتفآ باتفآ ىودع ىا
O enemy of the Sun at whose glory
His sun and stars tremble,
You are not His enemy, you are the adversary of yourself:
what does the Fire care that you have become frewood?
Oh, marvellous! Shall He sufer defect through your burning,
or shall He become full of sorrow for the pain of your burning?
His mercy is not the mercy of Adam,
for sorrow is mingled with the mercy of Adam.
Te mercy of the creature is anxious;
the mercy of God is exempt from sorrow and anxiety.
Know that the mercy of the Unconditioned is like this, O father;
nothing but the efect thereof comes into the imagination.
Te diference between knowing a thing by comparison and convention
and knowing the essence of that thing
Te efects and fruit of His mercy are manifest,
but how should anyone except Him know its essence?
None knows the essences of the attributes of Perfection
except through efects and by means of comparison.
Te child does not know the essence of sexual intercourse,
except that you say, “It is like sweetmeat to you.”
How should the essence of the pleasure of sexual intercourse
be like the essences of sweetmeat, O master?
But, since you are childish,
that intelligent man ofered you the analogy respecting the sweetness.
In order that the child might know it by comparison,
though he does not know the essence or essence of the matter.
Terefore, if you say “I know,” it is not far;
and if you say, “I do not know,” it is not a lie and a falsehood.
If someone says, “Do you know Noah,
the Messenger of God and the Light of the spirit?”—
شرف زك ىباتفآ ىودع ىا
شرتخا و باتفآ دزرل ىم
ىدوخ مصخ ىا هن وا ىودع وت
ىدش مزيه وت هك ار شتآ مغ هچ
دوش مك وا تشزوس زا بجع ىا
دوش مغ رپ تشزوس درد ز اي
دوب مدآ تمحر هن شتمحر
دوب مغ مدآ محر جازم هك
كان هصغ دشاب قولخم تمحر
كاپ تس هصغ و مغ زا قح تمحر
ردپ ىا ناد نينچ نوچ ىب تمحر
رثا زج ىو زا مهو ردنا ديان
زيچ نآ تيهام نتسناد نايم و ديلقت و لاثم هب ىزيچ نتسناد نايم قرف
شتمحر ى هويم و راثآ تسا رهاظ
شتيهام وا زج دناد ىك كيل
لامك فاصوا تايهام چيه
لاثم و راثآ هب زج دنادن سك
ار ثمط دنادن تيهام لفط
ارت اولح نوچ تسه ىيوگ هك زج
عامج قوذ تيهام دوب ىك
عاطم ىا اولح تايهام لثم
ىشوخ ىور زا درك تبسن كيل
ىشو كدوك وت وچ لقاع نآ وت اب
لاثم زا ار نآ كدوك دنادب ات
لاح نيع اي تيهام دنادن رگ
تسين رود منادب ىيوگ رگا سپ
تسين روز و بذك تفگ منادن رو
ار حون ىناد هك ديوگ ىسك رگ
ار حور رون و قح لوسر نآ
And if you reply, “How should not I know?
For that Moon is more celebrated than the sun and moon:
رمق ناك منادن نوچ ىيوگب رگ
رتروهشم هم و ديشروخ زا تسه
Te little children at school
and all the Imams in the mosques
Recite his name distinctly in the Quran
and tell plainly his story from the past”—
You, veracious man, know him by way of description,
though the essence of Noah has not been revealed.
And if you reply, “How should I know Noah?
One like him can know him, O youth.
I am a lame ant. How should I know the elephant?
How should a gnat know Israfl?”—
Tis saying is also true in regard to the fact
that you do not know him in his essence, O so-and-so.
To be unable to perceive the essence, uncle,
is the condition of common men: do not say it absolutely,
Inasmuch as essences and their inmost secret
are clearly visible to the eyes of the Perfect.
Where in existence is more remote from understanding and mental perception
than the consciousness and essence of God?
Since that does not remain hidden from familiars,
what is the essence and attribute that should remain concealed?
Te intellect of the scholastic theologian says, “Tis is far and deeply involved:
do not listen to an absurdity without some explanation.”
Te Qutb replies, “To you, O infrm one
that which is above your state seems absurd.”
Te visions which are now revealed to you,
is it not the case that at frst they seemed absurd to you?
Inasmuch as the Bounty has released you from ten prisons,
do not make the desert an oppressive prison to yourself.
اهباتك رد درخ ناكدوك
اهبارحم رد هلمج ناماما نآ و
حيرص نآرق رد دنناوخ وا مان
حيصف ىضام زا دنيوگ شا هصق
فصو ىور زا وت شيناد وگتسار
فشك حون زا دشن تيهام هچ رگ
ار حون مناد هچ نم ىيوگب رو
ىتف ىا ار وا دناد ىيوا وچمه
ار ليف مناد هچ نم مگنل روم
ار ليفارسا دناد ىك ىا هشپ
نآ ىور زا تسا تسار مه نخس نيا
نلف ىا شينادن تيهام هب هك
ومع تيهام كاردا زا زجع
وگم قلطم دوب هماع تلاح
نآ رس رس و تايهام هكنا ز
نايع دشاب نلماك مشچ شيپ
وا تاذ و قح رس زا دوجو رد
وك راصبتسا و مهف زا رترود
نامرحم زا دنامن ىفخم نآ هك نوچ
ناهن دنام ناك تسيچ ىفصو و تاذ
وگ و تسا رود نيا ديوگ ىثحب لقع
ونش مك ىلاحم ىليوات ز ىب
لاح تسس ىا ارت رم ديوگ بطق
لاحم ديآ تست لاح قوف هچ نآ
دوشگ رب تنونك هك ىتاعقاو
دومن ىم تلاحم مه لوا هك هن
مرك نادنز هدز تديناهر نوچ
متس سبح نكم دوخ رب ار هيت
تهج فلتخا و تبسن ىور زا زيچ كي تابثا و ىفن نايم قيفوت و عمج
How the negation and afrmation of one thing may be combined and reconciled
fom the standpoint of relativity and diference of aspect.
It is possible to deny and afrm the same thing:
when the point of view is diferent, the relation is twofold.
you didst not throw when you threw is relative:
it is negation and afrmation: both are authorised.
You threw that, since it was on your hand;
you didst not throw, for God manifested power.
Te strength of one born of Adam has a limit:
how should a handful of earth become the rout of an army?
“Te handful is your handful, and the throwing is from Me”:
on account of these two relations the denial and the afrmation of it are right.
Te prophets are known by their enemies,
just as their children are not doubtful.
Te unbelievers know them as their children
by a hundred indications and a hundred signs,
But, from jealousy and envy,
they conceal and attach themselves to “I do not know.”
Ten, since He has said, “He knows,” how has He said in another place?—
“None knows them except Me, so leave of;
Verily, they are hidden beneath My tents.”
None knows them by experience except God.
Regard also by means of relation this which was opened,
that you know and do not know Noah.
تساور شتابثا و زيچ كي نآ ىفن
تساتود تبسن فلتخم دش تهج نوچ
تسا تبسن زا
تْ ي
م َ ر
تْ ي
م َ ر ام
تسا تبثم ود ره و تسا تابثا و ىفن
دوب وت تسد رب وچ ىدنكفا وت نآ
دومن قح توق هك ىدنكفا هن وت
دوب ىدح ار داز مدآ روز
دوش ىك ركشل تسكشا كاخ تشم
تسام ز ندنكفا و تست تشم تشم
تساور شتابثا و ىفن تبسن ود نيز
مهدادضأ ايبنلا نوفرعي
مهدلوأ هبتشي ل ام لثم
ناشدنناد دوخ نادنزرف وچمه
ناشن دص و ليلد دص اب ناركنم
دننك ناهنپ دسح و كشر زا كيل
دننز ىم منادن رب ار نتشيوخ
رگد ىاج نوچ تفگ فرعي وچ سپ
رذف ىريغ مهفرعي ل تفگ
نونماك يبابق تحت مهنإ
نومزآ ز دنادن ناشنادزي هك زج
ار حوتفم نيا ريگ تبسن هب مه
ار حون ىنادن و ىنادب هك
Its essence is existent, so that, if you put cotton upon it,
it will be consumed by the sparks;
رگا وت ات وا تاذ دشاب تسه
ررش نآ ز دزوسب هبنپ ىهن رب
It is non-existent: it gives you no light:
the sun will have negated it.
When you have thrown an ounce of vinegar into two hundred kilos of sugar,
and it has become dissolved therein,
Te favour of the vinegar, when you taste, is non-existent,
the ounce exists surplus when you weigh.
In the presence of a lion a deer becomes senseless:
her existence becomes a veil for his existence.
Tese analogies drawn by imperfect men concerning the action of the Lord
are the emotion of love, not from irreverence.
Te lover’s pulse bounds up without reverence,
he lays himself on the scale of the King’s balance.
None is more irreverent than he in the world;
none is more reverent than he in secret.
Know, O chosen one, that these two opposites also,
“reverent” and “irreverent,” are reconciled by means of relation.
He is irreverent when you regard the outward aspect,
for his claim of love is equality;
When you regard the inward aspect, where is the claim?
He and claim are dissolved in the presence of that Sultan.
Mata Zaydun: if Zayd is the agent, he is not the agent,
for he is defunct.
He is the agent in respect of the grammatical expression;
otherwise, he is the one acted upon, and Death is his slayer.
What agent, since he has been so overpowered
and all the qualities of an agent have been removed from him?
ارت دهدن ىنشور دشاب تسين
انف ار وا باتفآ دشاب هدرك
لخ هيقوا كي دهش نم دص ود رد
لح تشگ ىو رد و ىدنكفا رد نوچ
ىشچ ىم نوچ لخ معط دشاب تسين
ىشك رب نوچ نوزف هيقوا تسه
دش شوه ىب ىيوهآ ىريش شيپ
دش شوپ ور وا تسه رد شا ىتسه
بر راك رب ناصقان سايق نيا
بدا كرت زا هن تسا قشع ششوج
دهج ىم رب بدا ىب قشاع ضبن
دهن ىم هش ى هفك رد ار شيوخ
ناهج رد وز سك تسين رت بدا ىب
ناهن رد وز سك تسين رت بدا اب
بجتنم ىا قافو ناد تبسن هب مه
بدا ىب اي بدا اب دض ود نيا
ىرگنب رهاظ وچ دشاب بدا ىب
ىرس مه شقشع ىوعد دوب هك
تساجك ىوعد ىرگنب نطاب هب نوچ
تسانف ناطلس نآ شيپ ىوعد و وا
دوب لعاف رگا ديز ديز تام
دوب لطاع واك تسين لعاف كيل
تسا لعاف ىوحن ظفل ىور ز وا
تسا لتاق شتوم و لوعفم وا هن رو
دش روهقم نانچ واك هچ لعاف
دش رود ىو زا هلمج اهيلعاف
Te question of the fana and baqa of the dervish.
Te speaker said, “Tere is no dervish in the world;
and if there be a dervish, that dervish is non-existent.”
He exists in respect of the survival of his essence;
his attributes have become non-existent in the attributes of Him.
Like the fame of a candle in the presence of the sun,
he is non-existent, existent in calculation.
شيورد ىاقب و انف هلئسم
تسين شيورد ناهج رد لياق تفگ
تسين شيورد نآ شيورد دوب رو
وا تاذ ىاقب ىور زا تسه
وه فصو رد وا فصو هتشگ تسين
باتفآ شيپ عمش ى هنابز نوچ
باسح رد دشاب تسه دشاب تسين
هك ،ناشكور ديشك شقشع زاب ،ناج ميب زا تخيرگ اراخب زا و دش مهتم هك ناهج ردص ليكو ى هصق
ار ناقشاع دشاب لهس ناج راك
Story of the Sadr-i Jahan’s Wakíl, who fell under suspicion and fed fom Bukhara in fear of his life;
then love drew him back irresistibly, for the matter of life is of small account to lovers.
In Bukhara the servant of the Sadr-i Jahan
incurred suspicion and hid from his Sadr.
During ten years he roamed distractedly,
now in Khurasan, now in the mountain-land, now in the desert.
Afer ten years, through longing
he became unable to endure the days of separation.
He said, “Henceforth I cannot bear to be parted any more:
how can patience allay state of abandonment?”
From separation these soils are nitrous,
and water becomes yellow and stinking and dark;
Te life-increasing wind becomes unhealthy and pestilential;
a fre turns to ashes and dust.
Te orchard which resembled Paradise becomes the abode of disease,
its leaves yellow and dropping in decay.
Te penetrating intellect, through separation from its friends,
like an archer whose bow is broken
From separation Hell has become so burning;
from separation the old man has become so trembling.
If I should speak of separation, like sparks of fre, till the Resurrection,
it would be one out of a hundred thousand.
Terefore do not breathe in description of its burning:
say only “Lord, save! Lord, save!”
Everything by which you are rejoiced in the world—
think at that time of the parting from it
Many a one has been gladdened by what made you glad:
at last it escaped from him and became even as wind.
It will escape from you also: set not your heart upon it.
Do you yourself escape from it before it escapes.
ناهج ردص ى هدنب اراخب رد
ناهن شردص زا تشگ دش مهتم
تشگب نادرگ رس لاس هد تدم
تشد هاگ ناتسهك هگ ناسارخ هگ
قايتشا زا وا لاس هد سپ زا
قارف مايا ز تقاط ىب تشگ
دنامن سپ نيز متقرف بات تفگ
دناشن ار تعلخ دناد ىك ربص
دوش هروش اهكاخ نيا قارف زا
دوش هريت و هدنگ و درز بآ
ابو ددرگ مخو ازفا ناج داب
ابه ددرگ ىرتسكاخ ىشتآ
ضرملا راد دوش تنج نوچ غاب
ضرح ردنا وا گرب نازير و درز
ناتسود قارف زا كارد لقع
نامك هتسكشا زادنا ريت وچمه
تس هدش نازوس نانچ تقرف زا خزود
تس هدش نازرل نانچ تقرف زا ريپ
رارش نوچ قارف زا ميوگب رگ
رازه دص زا دوب كي تمايق ات
سفن نز مك وا زوس حرش ز سپ
سب و ىوگ ملس بر ملس بر
ناهج رد ىدرگ داش ىو زا هچ ره
نامز نآ شيدنيب وا قارف زا
دش داش سك سب ،داش ىتشگ هچ نآ ز
دش داب نوچمه و تسج ىو زا رخآ
هنم ىو رب لد وت دهجب مه وت زا
هجب وت ىو زا دهجب واك نآ زا شيپ
ىلاعت قح هب نتفرگ هانپ و ندرك لسغ و ىگنهرب تقو هب ميرم رب ىمدآ تروص هب سدقلا حور ندش اديپ
Te appearance of the Holy Spirit in the shape of a man to Mary when she was undressed
and washing herself, and how she took refuge with God.
Before the slipping away of your possessions, say to the form,
like Mary, refuge from you with the Merciful.”
Mary in her chamber saw a form that gave increase of life—
a life-increasing, heart-ravishing one.
Tat trusted Spirit rose up before her from the face of the earth,
like the moon and the sun.
Beauty unveiled rose up from the earth
such as the sun rises from the East.
A trembling came over Mary’s limbs,
for she was undressed and was afraid of evil.
Such a form that if Joseph had beheld it plainly,
he would have cut his hand in amazement, like the women.
It blossomed from the earth like a rose before her—
like a phantasy which lifs its head from the heart.
Mary became selfess, and in her selfessness she said,
“I will leap into the Divine protection,”
Because that pure-bosomed one
had made a habit of betaking herself in fight to the Unseen
Since she deemed the world a kingdom without permanence,
she prudently made a fortress of that Presence,
In order that in the hour of death she should have a stronghold
which the Enemy would fnd no way to attack.
She saw no better fortress than the protection of God:
she chose her abiding place near to that castle.
When she beheld those amorous reason-destroying glances
whereby hearts were ever being pierced by arrows—
King and army are enthralled by Him,
the sovereigns of wit are made witless by Him;
Hundreds of thousands of kings are held in servitude by Him;
hundreds of thousands of full-moons He has given over to wasting fever;
كلم توف زا شيپ ىوگ ميرم وچمه
كنم نمحرلاب ذوعلاك ار شقن
ازف ناج سب ىتروص ميرم ديد
لخ رد ىيابر لد ىيازف ناج
نيمز ىور زا تسر رب وا شيپ
نيملا حور نآ ديشروخ و هم نوچ
باقن ىب ىبوخ تسر رب نيمز زا
باتفآ ديور قرش زك نانچ نآ
داتفوا ميرم ىاضعا رب هزرل
داسف زا ديسرت و دوب هنهرب واك
نايع ىديد را فسوي هك ىتروص
نانز نوچ ىديرب تريح زا تسد
لگ ز نآ دييورب ششيپ لگ وچمه
لد ز رس درآ رب هك ىلايخ نوچ
ىدوخ ىب رد و ميرم دوخ ىب تشگ
ىدزيا هانپ رد مهجب تفگ
بيج كاپ نآ دوب هدرك تداع هكنا ز
بيغ ىوس ندرب تخر تميزه رد
رارق ىب ىكلم ديد ار ناهج نوچ
راصح ترضح نآ ز تخاس هنامزاح
شدشاب ىنصح گرم هاگ هب ات
شدصقم هار مصخ دباين هك
ديدن هب ىراصح قح هانپ زا
ديزگ رب ژد نآ كيدزن هگتروي
زوس لقع ىاه هزمغ نآ ديدب نوچ
زود ريت اهرگج دش ىم وا زا هك
هدش ششوگ رد هقلح ركشل و هاش
هدش ششوه ىب شوه ناورسخ
قر هب شكولمم هاش نارازه دص
قد هب هداد ار ردب نارازه دص
Zuhra has not the courage to breathe;
Universal Reason, when it sees Him, humbles itself.
دنز مد ات ار هرهز رم ىن هرهز
دنز مك دنيبب نوچ شلك لقع
What shall I say? For He has sealed my lips:
His furnace has consumed the place of my breath.
“I am the smoke of that fre, I am the evidence for it”—
far from that King be their false interpretation!
Truly, there is no evidence for a sun
except the light of the lofy sun.
Who is the shadow that it should be an evidence for Him?
It is enough for it that it should be abased before Him.
Tis majesty in evidence declares the truth:
all perceptions are behind, He is outstripping.
All perceptions are on lame asses;
He is mounted on the wind that fies like an arrow.
If He fees, none fnds the dust of the King;
and if they fee, He bars the way in front.
All the perceptions are unquiet:
it is the time for battle, not the time for the cup.
One perceptive faculty is fying like a falcon,
while another, as an arrow, is tearing its place of passage;
And another is like a ship with sails,
and another is turning back every moment.
When an object of chase appears to them from afar,
all those birds increase their onset.
When it vanishes from sight, they become lost:
like owls, they go to every wilderness,
Waiting, with one eye closed and one eye open,
that the delectable prey may appear
When it tarries long, they say,
“We wonder whether it was a prey or a phantom.”
Te right course is that, for a short while,
they should gather come strength and vigour by a rest.
If there were no night, on account of cupidity
all people would consume themselves by the agitation.
From desire and greed of amassing gain,
everyone would give his body to be consumed.
تس هتخود رد ارم هك ميوگ هچ نم
تس هتخوس وا هگمد ار مهگمد
وا رب نم مليلد مران نآ دود
اوربع ام لطاب هش نآ زا رود
ليلد ار ىباتفآ دشابن دوخ
ليطتسم باتفآ رون هك زج
دوب وا ليلد ات دوب هك هياس
دوب وا ليلذ هك شتسا سب نيا
تسا قداص تللد رد تللج نيا
تسا قباس وا سپ تاكاردا هلمج
گنل ىاهرخ رب تاكاردا هلمج
گندخ نوچ نارپ داب راوس وا
هش درگ دباين سك دزيرگ رگ
هر شيپ دريگب وا دنزيرگ رو
ىن مارآ ار تاكاردا هلمج
ىن ماج تقو تسا ناديم تقو
درپ ىم ىزاب وچ ىمهو ىكي نآ
درد ىم ربعم ريت نوچ رگد نآ و
نابداب اب ىتشك نوچ رگد نآ و
نامز ره عجارت ردنا رگد نآ و
رود ز ناشديامن ىم ىراكش نوچ
رويط نآ دنيازف ىم هلمح هلمج
دنوش ناريح دوش اديپان هك نوچ
دنوش ناريو ره ىوس نادغج وچمه
زاب مشچ كي مهب ىمشچ رظتنم
زانب ديص نآ ددرگ اديپ هك ات
للم زا دنيوگ ريد دنامب نوچ
لايخ دوخ اي بجع دوخ نآ دوب ديص
ىتعاس كي ات تسا نآ تحلصم
ىتحار زا روز و دنريگ ىتوق
زآ ز ناقلخ همه بش ىدوبن رگ
زازتها ز ىدنتخوس ار نتشيوخ
نتخودنا دوس صرح ز و سوه زا
نتخوس ار ندب ىداد ىسك ره
Night appears, like a treasure of mercy,
that they may be delivered from their greed for a short while.
ىتمحر جنگ وچ ديآ ديدپ بش
ىتعاس كي دوخ صرح زا دنهر ات
When a feeling of (spiritual) contraction comes over you, O traveller,
it is your good: do not become afre in your heart,
For in that expansion and delight you are spending:
the expenditure requires an income of preparation.
If it were always the season of summer,
the blazing heat of the sun would penetrate the garden
And burn up from root and bottom the soil whence its plants grow,
so that the old ones would never again become fresh.
If December is sour-faced, it is kind;
summer is laughing, but it is burning.
When contraction comes, behold expansion therein:
be fresh and do not let wrinkles fall on your brow.
Children are laughing, and sages are sour:
sorrow appertains to the liver, and joy arises from the lungs.
Te eye of the child, like the ass, is on the stall;
the eye of the wise man is in reckoning the end.
He sees the rich fodder in the stall,
while this sees his ultimate end to be death by the Butcher.
Tat fodder is bitter, for this Butcher gave it:
He set up a pair of scales for our fesh.
Go, eat the fodder of wisdom
which God has given disinterestedly from pure bounty.
O slave, you have understood bread, not wisdom,
in that which God has spoken unto you—Eat ye of His provision.
God’s provision in the stage
is wisdom that will not choke you at the last.
You have closed this mouth, another mouth is opened,
which becomes an eater of the morsels of mysteries.
If you cut of your body from the Devil’s milk,
by weaning it you will enjoy much felicity.
I have given a half-raw explanation of it like the Turcomans’ poorly
boiled meat: hear in full from the Sage of Ghazna.
In the ILahí-náma that Sage
of the Unseen and Glory of them that know explains this.
ور هار ىا تديآ ىضبق هك نوچ
وشم لد شتآ تست حلص نآ
داشگ و طسب نآ رد ىجرخ رد هكنا ز
دادتعا ز ديابب ىلخد ار جرخ
ىدب ناتسبات لصف هرامه رگ
ىدش ناتسب رد ديشروخ شزوس
نب و خيب زا ىتخوس ار شتبنم
نهك نآ ىتشگن هزات رگد هك
تسا قفشم ىد نآ تسا ىور شرت رگ
تسا قرحم اما تسا نادنخ فيص
نيب طسب ىو رد وت ديآ ضبق هك نوچ
نيبج رد نگفيم نيچ و شاب هزات
شرت ناياناد و نادنخ ناكدوك
شش ز ىداش و دشاب ار رگج مغ
تسا روخآ رد رخ وچمه كدوك مشچ
تسا رخآ باسح رد لقاع مشچ
فلع دنيب ىم برچ روخآ رد وا
فلت دنيب شرخآ باصق ز نيو
داد باصق نياك تسا خلت فلع نآ
داهن ىيوزارت ام محل رهب
ادخ ار ناك فلع روخ تمكح زور
اطع ضحم زا تس هداد ضرغ ىب
ىهر ىا تمكح هن ىدرك نان مهف
م او
ك تتفگ قح هچ نآ ز
تبترم رد دوب تمكح قح قزر
تبقاع دشابن تريگ ولگ ناك
دش زاب ىناهد ىتسب ناهد نيا
دش زار ىاه همقل ى هدنروخ واك
ىرباو ار نت ويد ريش ز رگ
ىروخ تمعن ىسب وا ماطف رد
ماخ مين مدرك حرش ششوج كرت
مامت ونشب ىونزغ ميكح زا
نيا حرش ديوگ همان ىهلا رد
نيفراعلا رخف و بيغ ميكح نآ
“Eat sorrow, and do not eat the bread of those who increase sorrow,
for the wise man eats sorrow, the child sugar.”
روخم نايازفا مغ نان و روخ مغ
ركش كدوك دروخ مغ لقاع هكنا ز
Te sugar of joy is the fruit of the garden of sorrow,
this joy is the wound and that sorrow is the plaster.
When you see sorrow, embrace it with passionate love:
look on Damascus from the top of Rubwa.
Te wise man is seeing the wine in the grape,
the lover is seeing the thing in the non-existent.
Te day before yesterday the porters were quarrelling,
“Don’t you lif, let me lif his load like a lion!”
Since they were seeing proft in that toil,
each one was snatching the load from the other.
What comparison is there between God’s reward and the reward given
by that worthless creature? Te former gives you a treasure as your
reward, and the latter a dime.
A golden treasure that remains with you when you lie under the sand
and is not lef as a heritage.
It runs before your hearse and becomes your companion in the tomb
and in the state where all is strange.
For the sake of your death-day be dead, now,
so that you may be with everlasting Love, O fellow-servant.
Trough the curtain of the struggle renunciation sees the face
like a pomegranate-fower and the two tresses of the Desired One.
Sorrow is as a mirror before the struggler,
for in this contrary there appears the face of the contrary.
Afer the contrary, pain, the other contrary,
that is, gladness and triumph, shows its face.
Observe these two qualities in the fngers of your hand:
assuredly afer the closing of the fst comes the opening.
If the fngers be always closed or entirely open,
he is like an aficted person.
His work and action is regulated by these two qualities:
these two conditions are important for him as the bird’s wings.
When Mary was all at once dismayed,
like those fshes on land,
تسا مغ غاب ى هويم ىداش دنق
تسا مهرم مغ نآ و تسا مخز حرف نيا
قشع هب شك شرانك رد ىنيب وچ مغ
قشمد رد نك رظن هوبر رس زا
ىمه دنيب ىم روگنا زا لقاع
ىمه دنيب ىش مودعم زا قشاع
ريرپ نلامح دندرك ىم گنج
ريش وچ شلمح مشك نم ات شكم وت
دوس دنديد ىمه شجنر نآ ز هكنا ز
دوبر ىم رگيد ز كي ره ار لمح
وك هيام ىب نآ دزم وك قح دزم
وست نآ و دزم تيجنگ دهد نيا
گير ريز ىبسخ وچ هك ىرز جنگ
گير هدرم دشابن نآ دشاب وت اب
دود ىم ت هزانج نآ شيپ شيپ
دوش ىم ىبيرغ و روگ سنوم
شاب هدرم مد نيا گرم زور رهب
شات هجاوخ دمرس قشع اب ىوش ات
داهتجا ى هدرپ ز دنيب ىم ربص
دارم نيفلز و رانلگ نوچ ىور
دهتجم شيپ تس هنييآ وچ مغ
دض ىور ديامن ىم دض نيا ردناك
رگد دض نآ جنر دض دعب
رف و رك و داشگ ىنعي دهد ور
نيبب تتسد ى هجنپ زا فصو ود نيا
نيقي ديآ طسب تشم ضبق دعب
امياد دشاب ضبق رگ ار هجنپ
لتبم نوچ دوب وا طسب همه اي
مظتنم بسكم و راك شفصو ود نيز
مهم ار وا لاح ود نيا غرم رپ نوچ
نامز كي دش برطضم ميرم هك نوچ
نايهام نآ نيمز رب هك نانچمه
تسا نيا نامرف هك نم زا وشم ناهنپ و وشم هتفشآ ،وت هب مقح لوسر نم هك ار ميرم سدقلا حور نتفگ
How the Holy Spirit said to Mary, “I am sent to you by God:
be not agitated and do not hide fom me, for this is the command.”
Te Exemplar of Bounty cried out to her,
“I am the trusted of the Lord: be not afraid of me.
Do not turn your head away from the exalted of Majesty,
do not withdraw yourself from such goodly confdants.”
He was saying this, and from his lips
a wick of pure light was going up to Arcturus step by step.
“You are feeing from my existence into non-existence:
in non-existence I am a King and standard-bearer.
Truly, my home and dwelling-place is in non-existence:
solely my form is before the Lady.
O Mary, look, for I am a difcult form:
I am both a new moon and a phantasy in the heart.
When a phantasy comes into your heart and settles,
it is with you wherever you fee—
Except an unsubstantial and vain phantasy
which is one that sinks like the false dawn.
I am of the light of the Lord, like the true dawn,
for no night prowls around my day.
Listen, do not cry La hawl against me, O daughter of Imran,
for I have descended hither from La hawl.
La hawl was my origin and sustenance—
the light of that La hawl which was prior to the spoken word.
You are taking refuge from me with God:
I am in eternity the image of the refuge.
I am the refuge that was ofen your deliverance.
You take refuge, and I myself am that refuge.
Tere is no bane worse than ignorance:
you are with your Friend and do not know how to make love.
You are deeming your Friend a stranger:
upon a joy you have bestowed the name of a grief.”
Such a date-palm, which is our Friend’s favour—
since we are robbers, His date-palm is our gallows.
مرك رادومن دز ىو رب گناب
مرم نم زا مترضح نيما هك
شكم رس تزع نازارفارس زا
شكم رد دوخ نامرحم شوخ نينچ زا
كاپ رون ى هلابذ و تفگ ىمه نيا
كامس رب ىپايپ دش ىم شبل زا
مدع رد ىزيرگ ىم مدوجو زا
ملع بحاص و مهاش نم مدع رد
تسا ىتسين رد نم هاگنب و نب دوخ
تسا ىتس شيپ نم شقن هراوس كي
ملكشم شقن هك رگنب اميرم
ملد ردنا لايخ مه ملله مه
تسشن دمآ تلد رد ىلايخ نوچ
تسا وت اب ىزيرگ ىم هك اجك ره
ىلطاب ىيضراع ىلايخ زج
ىلفآ بذاك حبص نوچ دوب واك
بر رون زا مقداص حبص وچ نم
بش چيه مزور درگ ددرگن هك
ما هداز نارمع لوحل نكم نيه
ما هداتفا فرط نيا لوح ل ز هك
دوب لوحل اذغ و لصا ارم رم
دوب لوق زا شيپ هك ىلوحل رون
قح هب نم زا هانپ ىريگ ىمه وت
قبس رد مهانپ ى هديراگن نم
ذوب تاهصلخم هك نم مهانپ نآ
ذوعا نآ دوخ نم و ىرآ ذوعا وت
تخانشان زا رتب دوبن ىتفآ
تخاب قشع ىنادن و راي رب وت
ىمه ىرادنپ رايغا ار راي
ىمغ ىداهنب مان ار ىيداش
تسام راي فطل هك ىلخن نينچ نيا
تسام راد شلخن ميدزد ام هك نوچ
Such a musky object, which is the tress of our Prince—
since we are demented, this is our chain.
تسام ريم فلز هك نيكشم نينچ نيا
تسام ريجنز نيا ميلقع ىب هك نوچ
Such a grace is fowing like a Nile—
since we are Pharaohs, it is becoming like blood.
Te blood is saying, “I am water. Beware; do not spill! I am Joseph;
you make me the wolf, O contentious man.”
Don’t you see that a long-sufering friend
becomes like a snake when you have grown hostile to him?
His fesh and fat is unchanged:
only in appearance he has become so evil.
How that Wakil, by love, made up his mind to return to Bukhara recklessly.
Leave the candle of Mary lighted,
for that ardent lover is going to Bukhara,
Mightily impatient and in the blazing furnace.
Go; make a transition to the Sadr-i Jahan.
Tis “Bukhara” is the source of knowledge;
therefore everyone who has that is a native of “Bukhara.”
In the presence of a Shaykh you are in “Bukhara”:
see that you do not look on “Bukhara” as lowly.
Save with lowliness, its difcult ebb and fow
will not give entrance into the “Bukhara” of his heart.
Oh, happy he whose carnal soul is abased!
Alas for that one whose recalcitrance destroys!
Separation from the Sadr-i Jahan
had shattered foundations to pieces in his soul.
He said, “I will rise up and go back there:
if I have become an infdel, I will believe once more.
I will go back there and fall before him—
before its kindly-thinking Sadr
I will say, ‘I throw myself before you:
revive or cut of my head, like a sheep!
It is better to be slain and dead before you, O Moon,
than to be the king of the living in another place.
دور ىم ىلين وچ ىفطل نينچ نيا
دوش ىم نوخ نوچ مينوعرف هك نوچ
زيرم نيه مبآ نم ديوگ ىمه نوخ
زيتس رپ ىا ماوت زا گرگ مفسوي
رابدرب راي هك ىنيب ىمن وت
رام وچ ددرگ ىدش دض وا اب هك نوچ
دشن رگيد وا محش و وا محل
دشن رظنم زا هك زج دب نانچ وا
راو ىلابال اراخب هب دنك عوجر هك قشع زا ليكو نآ ندرك مزع
هتخورفا لهب ار ميرم عمش
هتخوس نآ دور ىم اراخب هك
زيت نادشتآ رد و ربص ىب تخس
زيرگ نك ىم ناهج ردص ىوس ور
دوب شناد عبنم اراخب نيا
دوب شنآ كره تسا ىياراخب سپ
ىردنا اراخب رد ىخيش شيپ
ىرگنن اراخب رد ىراوخ هب ات
شلد ىاراخب رد ىراوخ هب زج
شلكشم دم و رزج دهدن هار
هسفن تلذ هك ار نآ كنخ ىا
هسفر ىدري هك ار سك نآ ىاو
وا ناج رد ناهج ردص تقرف
وا ناكرا دوب هدرك هراپ هراپ
موراو اج نآ مه مزيخرب تفگ
مورگب هر رگد متشگ را رفاك
وا شيپ متفيب اج نآ موراو
وا شيدنا وكن ردص نآ شيپ
شيوخ ناج تشيپ هب مدنكفا ميوگ
شيم وچ ار ام ربب رس اي نك هدنز
رمق ىا تشيپ هب هدرم و هتشك
رگد ىاج ناگدنز هاش هك هب
I have put it to the test more than a thousand times:
I do not deem my life sweet without you.
شيب راب نارازه نم مدومزآ
شيوخ شيع منيبن ىم نيريش وت ىب
Sing to me, O object of my desire, and the melody of resurrection!
Kneel, O my she-camel! Te joy is complete.
O earth, swallow my tears- surely they are enough.
Drink, O my soul, a draught that is now pure!
You have returned to us, O my festival! Welcome!
How goodly is the refreshment you have brought, O Zephyr!’”
He said, “Farewell, my friends:
I have set out towards the Sadr who commands and is obeyed.
Moment by moment I am being roasted in the fames.
I will go there, come what may!
Although he is making his heart like a hard rock,
my soul is bound for Bukhara.
It is the abode of my Friend and the city of my King:
in the lover’s eyes this is love of one’s native land.”
How a loved one asked her lover who had travelled in foreign countries,
“Which city did you fnd the fairest, busiest, most magnifcent, richest and most charming?”
A loved one said to her lover,
“O youth, you have seen many cities abroad.
Which of them, then, is the fairest?”
He replied, “Te city where my sweetheart is.”
Wherever the carpet is for our King, is the plain,
though it is the eye of a needle.
Wherever a Joseph as the moon may be, it is Paradise,
even though it be the bottom of a well.
How his fiends hindered him fom returning to Bukhara and threatened him,
and how he said, “I don’t care.”
A candid adviser said to him,
“O imprudent man, think of the end, if you have skill.
روشنلا نحل يتينم اي يل نغ
رورسلا مت يتقان اي يكربا
ىفك دق يعمد ضرأ اي يعلبا
افص دق ادرو سفن اي يبرشا
ابحرم انيلا ىديع اي تدع
ابصلا حير اي تحور ام معن
عادو متشگ ناور ناراي ىا تفگ
عاطم و تسا ريم هك ىردص نآ ىوس
موش ىم نايرب زوس رد مد هب مد
مور ىم اج نآ داب اداب هچ ره
دنك ىم اراخ گنس نوچ لد هچ رگ
دنك ىم اراخب مزع نم ناج
نم هاش رهش و تسا راي نكسم
نطولا بح دوب نيا قشاع شيپ
و رت هوبنا و ىتفاي رتشوخ ار رهش مادك اهرهش زا هك دوخ بيرغ قشاع زا ىقوشعم نديسرپ
رتاشگ لد و رت تمعن رپ و رت مشتحم
ىتف ىاك قشاع هب ىقوشعم تفگ
اهرهش سب ىا هديد تبرغ هب وت
تسا رتشوخ اهنآ زا رهش نيمادك سپ
تسا رب لد ىو رد هك ىرهش نآ تفگ
طاسب ار ام هش دشاب اجك ره
طايخلا مس دوب رگ ارحص تسه
هام وچ دشاب ىفسوي هك اجك ره
هاچ رعق دشاب هك هچ را تسا تنج
وا نتفگ ىلابال و ندرك ديدهت و اراخب هب ندرك عوجر زا ار وا ناتسود ندرك عنم
ربخ ىب ىا ىحصان ار وا تفگ
رنه ىراد رگا شيدنا تبقاع
Consider reasonably the future and the past:
do not let yourself be burnt like a moth.
ار شيپ و لقع هب ار سپ رگن رد
ار شيوخ نازوسم هناورپ وچمه
How are you going to Bukhara?
You are mad; you are ft for chains and the prison-house.
ىا هناويد ىور ىم اراخب نوچ
ىا هناخ نادنز و ريجنز قيل
He is champing iron in his wrath against you;
he is seeking you with twenty eyes.
He is sharpening the knife for you:
he is the starving dog, and you the bag of four.
Afer you have escaped and God has given you the road,
you are going to prison: what is the matter with you?
Had there been ten sorts of custodians over you, intelligence would
have been needed in order that you might become quit of them.
Since no one is a custodian over you,
why have the future and the past become sealed to you?”
Secret love had made him captive:
the warner was not seeing that custodian.
Every custodian’s custodian is hidden;
else, why is he in thrall to dog like nature?
Te anger of Love, the King, settled upon his soul
and chained him to the ofce of a myrmidon and to ignominy.
It is striking him and saying, “Listen, strike him!”
Woe is me on account of those hidden followers.
Whomever you see going in a detriment,
he, though alone, is going along with a myrmidon.
If he were aware of him, he would cry out in distress
and go into the presence of the King of kings,
And scatter earth on his head before the King,
that he might fnd security from the frightful Devil.
You, O less than an ant, deemed yourself a prince:
hence, blind, you did not see that custodian.
You were deluded by these false wings and plumes—
the wings and plumes that lead to woe.
He keep his wings light, he journeys upward;
when he becomes defled with earth, he makes heavinesses.
مشخ ز دياخ ىمه نهآ وت ز وا
مشچ تسيب اب ارت ديوج ىمه وا
دراك وت رهب زا زيت وا دنك ىم
درآ نابنا وت و تسا طحق گس وا
داد هار تيادخ و ىديهر نوچ
داتف تنوچ ىور ىم نادنز ىوس
ىدمآ لكوم نوگ هد رگ وت رب
ىدز مك ناشيا زك ىتسياب لقع
سك چيه وت رب تسين لكوم نوچ
سپ و شيپ وت رب تشگ هتسب هچ زا
ريسا ار وا دوب هدرك ناهنپ قشع
ريذن نآ ديد ىمن ار لكوم نآ
تسا ىفتخم لكوم ار لكوم ره
تسيچ ز ىعبط گس دنب رد وا هن رو
تسشن شناج رب قشع هاش مشخ
تسب شييور هيس و ىناوع رب
نزب ار وا نيه هك ار وا دنز ىم
نم ناغفا ناهن ناناوع نآ ز
دور ىم ىنايز رد ىنيب هك ره
دور ىم ىناوع اب اهنت هچ رگ
ىدز ناغفا ىدب فقاو وا زا رگ
ىدش ناناطلس ناطلس نآ شيپ
كاخ هاش شيپ هب رس رب ىتخير
كانمهس ويد ز ىديد ناما ات
روم ز مك ىا ار شيوخ ىديد ريم
روك وت ار لكوم نآ ىديدن نآ ز
لاب و رپ نيغورد نيز ىتشگ هرغ
لابو ىوس دشك واك ىلاب و رپ
دنك لاب هر دراد كبس رپ
دنك اهينارگ دش ولآ لگ نوچ
قشع رس زا ار لذاع و حصان ،قشاع نتفگ ىلابال
How the lover, impelled by love, said “I don’t care” to the person who counselled and scolded him.
He said, “O counsellor, be silent! How long, how long?
Do not give advice, for the bonds are very grievous.
My bonds are more grievous than your advice:
your doctor was not acquainted with love.
In that quarter where love was increasing pain,
Bu Hanífa and Sháf‘í gave no instruction.
Do not you threaten me with being killed,
for I thirst lamentably for mine own blood.”
For lovers, there is a dying at every moment:
truly, the dying of lovers is not of one sort.
He has two hundred souls from the Soul of Guidance,
and those two hundred he is sacrifcing at every instant.
For each soul he receives ten as its price:
read from the Qur’an “ten like unto them.”
If that One of friendly countenance shed my blood,
dancing I will scatter my soul upon Him.
I have tried it: my death is in life:
when I escape from this life, it is to endure forever.
“Kill me; kill me, O trusty friends!
Lo, in my being killed is life on life.”
O You that makes the cheek radiant, O Spirit of everlastingness,
draw my spirit to Yourself and generously bestow on me the meeting.
I have a Beloved whose love roasts the bowels:
if He wished to walk upon mine eye, He would walk.
Speak Persian, though Arabic is sweeter:
Love indeed has a hundred other tongues.
When the scent of that Charmer of hearts begins to fy,
all those tongues become dumbfounded
I will cease: the Sweetheart has begun to speak, be ear—
and God best knows the right course.
Since the lover has repented, now beware,
for he will lecture, like the adepts, on the gallows.
دنچ دنچ نك شمخ حصان ىا تفگ
دنب تسا تخس سب هكنا ز هد مك دنپ
وت دنپ زا نم دنب دش رت تخس
وت دنمشناد تخانشن ار قشع
درد دوزفا ىم قشع هك فرط نآ
دركن ىسرد ىعفاش و هفينح وب
نم هك نتشك زا ديدهت نكم وت
نتشيوخ نوخ هب مراز ى هنشت
تسا ىندرم ىنامز ره ار ناقشاع
تسين عون كي دوخ قاشع ندرم
ىده ناج زا دراد ناج دص ود وا
ىدف مد ره دنك ىم ار دص ود نآ و
اهب هد دناتس ار ناج ىكي ره
اهلاثمأ ةرشع ناوخ ىبن زا
ور تسود نآ نم نوخ دزيرب رگ
وا رب مناشفا رب ناج نابوك ىاپ
تسا ىگدنز رد نم گرم مدومزآ
تسا ىگدنياپ ىگدنز نيز مهر نوچ
تاقث اي ينولتقا ينولتقا
تايح يف اتايح يلتق يف نإ
اقبلا حور اي دخلا رينم اي
اقللاب يل دج و يحور بذتجا
اشحلا يوشي هبح بيبح يل
ىشم ينيع ىلع يشمي اشي ول
تسا رتشوخ ىزات هچ رگ وگ ىسراپ
تسا رگيد نابز دص دوخ ار قشع
دوش ىم نارپ وچ رب لد نآ ىوب
دوش ىم ناريح هلمج اهنابز نآ
باطخ رد دمآ رد رب لد منك سب
باوصلاب ملعأ لا و وش شوگ
سرتب نونكا درك هبوت قشاع هك نوچ
سرد راد رب دنك نارايع وچ واك
Although this lover is going to Bukhara,
he is not going to lectures or to a teacher.
دور ىم اراخب قشاع نيا هچ رگ
دور ىم اتسا هب هن و سرد هب هن
For lovers, the lecturer is the beauty of the Beloved,
their book and lecture and lesson is His face.
Tey are silent, but the shrill noise of their repetition
is going up to the throne and high-seat of their Friend.
Teir lesson is enthusiasm and the whirling dance and quaking agitation;
not the Ziyadat and the chapter on “the chain.”
Te “chain” of these people is the musk-dropping curls;
they have the question of “the circle,” but it is the “circle” of the Friend.
If anyone asks you about the question of “the purse,”
tell that God’s treasure is not contained in purses.
If talk of khul and mubara is going on, do not disapprove:
mention is being made of “Bukhara.”
Te mention of anything produces a particular efect,
inasmuch as every quality has an essence.
In Bukhara you attain to the sciences:
when you turn to lowliness, you are freed from them.
Tat man of Bukhara had not the vexation of knowledge:
he was fxing his eyes on the sun of vision.
No one who in solitude has found the way to vision
will seek power by means of the kinds of knowledge.
When he has become a boon-companion to the beauty of the Soul,
he will have a disgust of traditional learning and knowledge.
Vision is superior to knowledge:
hence the present world prevails in the view of the vulgar,
Because they regard this world as ready money,
while they deem what concerns that world to be a debt.
How that loving servant turned his face towards Bukhara.
With throbbing heart the lover, who shed tears mingled with blood,
set out for Bukhara in hot haste.
Te sands of Amun seemed to him like silk,
the river Oxus seemed to him like a pond.
تسود نسح سردم دش ار ناقشاع
تسوا ىور ناشقبس و سرد و رتفد
ناشراركت ى هرعن و دنشماخ
ناشراي تخت و شرع ات دور ىم
هلزلز و خرچ و بوشآ ناشسرد
هلسلس و باب و تسا تادايز هن
راب كشم دعج موق نيا ى هلسلس
راي رود نكيل تسا رود ى هلئسم
ارت سك دسرپب را سيك ى هلئسم
اه هسيك رد قح جنگ دجنگن وگ
دور ىم ارابم و علخ مد رگ
دور ىم اراخب ركذ نيبم دب
ىتيصاخ دهد ىزيچ ره ركذ
ىتيهام تفص ره دراد هكنا ز
ىغلاب اهرنه رد اراخب رد
ىغراف نآ ز ىهن ور ىراوخ هب نوچ
تشادن شناد ى هصغ ىراخب نآ
تشامگ ىم شنيب ديشروخ رب مشچ
هار تفاي شنيبب تولخ رد هك ره
هاگتسد ديوجن اهشناد ز وا
ىا هساك مه دش وچ ناج لامج اب
ىا هسات شناد و رابخا ز شدشاب
ارف بلاغ دوب شناد رب ديد
ار هماع دبرچب ايند ىمه نآ ز
نيع دننيبب ىمه ار ايند هكنا ز
نيد دنناد ىمه ار ىناهج نآ و
اراخب ىوس قشاع ى هدنب نآ نداهن ور
زير هبانوخ قشاع نآ داهن ور
زيت و مرگ اراخب ىوس ناپط لد
ريرح نوچمه وا شيپ نومآ گير
ريگ بآ نوچ وا شيپ نوحيج بآ
To him that wilderness was like a rose-garden:
he was falling on his back from laughter, like the rose.
ناتسلگ نوچ وا شيپ نابايب نآ
ناتس لگ نوچ وا هدنخ زا داتف ىم
Te candy is in Samarkand; but his lip got it from “Bukhara,”
and that became his creed.
“O Bukhara, you have increased understanding
but you have robbed me of understanding and religion.
I am seeking the Full Moon: hence I am as the new moon.
I am seeking the Sadr in this ‘shoe-row’.”
When he described that “Bukhara” looming black,
whiteness appeared in the blackness of his grief.
He fell awhile senseless and outstretched:
his reason few into the garden of the mystery.
Tey were sprinkling rose-water on his head and face;
they were unaware of the rose-water of his love.
He had beheld a hidden rose-garden:
the raiding foray of Love had cut him of from himself.
You, frozen, art not worthy of this breath:
though you are a reed, you are not associated with sugar.
Te baggage of intellect is with you, and you are possessed of your wits,
for you are unaware of armies which you did not see.
How the reckless lover entered Bukhara, and how his fiends deterred him fom showing himself.
Joyously he entered Bukhara
near his beloved and the abode of security,
Like the man intoxicated who fies to heaven:
the Moon embraces him and says, “Embrace!”
Every one that saw him in Bukhara said,
“Arise before showing yourself ! Do not sit! Flee!
For that Prince is seeking you in anger,
that he may wreak a ten years’ vengeance on your life.
By God, by God, do not plunge in your own blood;
do not rely on your artful words and wiles.
You were the Sadr-i Jahan’s constable and a noble;
you were the trusted and master-engineer.
شبل اما دنق تسا دنقرمس رد
شبهذم دش نآ و تفاي اراخب زا
ىا هدوب ازفا لقع اراخب ىا
ىا هدوبرب نيد و لقع نم زا نكيل
لله نوچ منآ زا ميوج ىم ردب
لاعن فص نيا رد ميوج ىم ردص
ديدب ار اراخب نآ داوس نوچ
ديدپ دش ىضايب مغ داوس رد
زارد و شوه ىب داتفا ىتعاس
زار ناتسب رد ديرپ وا لقع
دندز ىم ىبلگ شيور و رس رب
دندب لفاغ وا قشع بلگ زا
دوب هديد ىناهن ىناتسلگ وا
دوب هديربب دوخ ز شقشع تراغ
ىا هن مد نيا روخ رد هدرسف وت
ىا ىن هچ رگ ىا هن نورقم ركش اب
ىلقاع و تسا وت اب تلقع تخر
ىلفاغ اهْ وَ ر
ت ْ م
ن ُ ج زك
ندش اديپ زا ار وا ناتسود ندرك ريذحت و اراخب رد ىلابال قشاع نآ ندمآ رد
نامداش اراخب رد دمآ ردنا
ناملا راد و دوخ قوشعم شيپ
ريثا رب درپ هك ىتسم نآ وچمه
ريگ هك ديوگ و دريگ شرانك هم
زيخ تفگ اراخب رد شديد هك ره
زيرگ نيشنم ندش اديپ زا شيپ
نيگمشخ هش نآ ديوج ىم ارت هك
نيك هلاس هد وت ناج زا دشك ات
شيوخ نوخ رد ايم رد لا
شيوخ نوسفا و مد رب نك مك هيكت
دار و ىدوب ناهج ردص ى هنحش
داتسوا سدنهم ىدوب دمتعم
You did act treacherously and fee from punishment:
you had escaped: how have you let yourself be caught again?
ىتخيرگب ازج ز و ىدرك ردغ
ىتخيوآ نوچ زاب ىدوب هتسر
With a hundred devices you did fee from tribulation:
has folly brought you hither or fate?
O you whose intellect jeers at Mercury,
Destiny makes a fool of intellect and the intelligent.
Luckless is the hare that seeks the lion:
where are your cleverness, intelligence and quick-wittedness?
Te wiles of Destiny are a hundred times as many:
he has said, ‘When Destiny comes, the wide feld is straitened.’
Tere are a hundred ways and places of refuge on lef and right,
they are barred by Destiny, for it is a dragon.”
How the lover answered those who scolded and threatened him.
He said, “I have edema: the water draws me,
though I know that the water too will kill me.
None aficted with edema will fee from the water,
even if it checkmate and ruin him two hundred times.
If my hands and belly become swollen,
the passionate desire for the water will not abate from me.
At the time when they ask me of my inward state,
I say, ‘Would that the Sea was fowing within me!’
Let the water-skin, my belly, be burst by the waves of the water:
if I die, my death is acceptable.
Wherever I see the water of a stream,
jealousy comes over me that I might be in its place.
Hands like a tambourine and belly like a drum,
I am beating the drum of my love for the water, as the rose.
If that Trusty Spirit spills my blood,
I will drink draught on draught of blood, like the earth.
I am a blood-drinker, like the earth and like the embryo:
since I became a lover I am in this trade.
During the night I boil on the fre, like a kettle;
day till nightfall I drink blood, like the sand.
ليح دص اب ىتخيرگب لب زا
لجا اي اجنيا تدروآ ىهلبا
دنك قد دراطع رب تلقع هك ىا
دنك قمحا اضق ار لقاع و لقع
وج ريش دشاب هك ىشوگرخ سحن
وك تيكلاچ و لقع و ىكريز
اضق ىاه نوسف نيدنچ دص تسه
اضفلا قاض ءاضقلا ءاج اذ
إ تفگ
تسار و پچ زا دوب صلخم و هردص
تساهدژا ناك دوش هتسب اضق زا
ار ناگدننك ديدهت و ار نلذاع قشاع نتفگ باوج
دشك مبآ ما ىقستسم نم تفگ
دشك مبآ مه هك مناد ىم هچ رگ
بآ ز دزيرگنب ىقستسم چيه
بارخ و تام دنك شراب دص ود رگ
مكش و تسد ارم دسامايب رگ
مك تشگ دهاوخن نم زا بآ قشع
نوطب زا دنسرپب هك هگ نآ ميوگ
نورد ىدوب ناور مرحب ىكشاك
بآ جوم زا ردب وگ مكشا كيخ
باطتسم مگرم تسه مريمب رگ
وج بآ منيب هك ىياج ره هب نم
وا ىاج نم ىمدوب ديآ مكشر
لهد نوچمه مكش و فد نوچ تسد
لگ وچ مبوك ىم بآ قشع لبط
نيملا حور نآ منوخ دزيرب رگ
نيمز نوچمه مروخ نوخ هعرج هعرج
ما هراوخ نوخ نينج نوچ و نيمز نوچ
ما هراك نيا ما هتشگ قشاع هك ات
گيد وچمه شتآ رد مشوج ىمه بش
گير دننام مروخ نوخ بش ات زور
I repent that I set contrivance afoot
and fed from that which his anger desired.
متخيگنا ركم هك مناميشپ نم
متخيرگب وا مشخ دارم زا
Let him drive on his anger against my intoxicated soul:
he is the Feast of the Sacrifce, and the lover is the bufalo.
Whether the bufalo sleep or whether it eats something,
he nurtures it for the Feast and the slaughter.
Deem me to be the cow of Moses that gave life:
each limb of me is the raising from the dead every one that is free.
Te cow of Moses was one ofered in sacrifce:
her smallest limb brought a murdered man to life.
At its touch the murdered man sprang up from his place—
at the words spoken, Strike him with part of her.
O my noble friends, slaughter this cow,
if you desire to raise to life the spirits of insight.
I died to the inorganic state and became endowed with growth,
and I died to growth and attained to the animal.
I died from animality and became Adam: why, then, should I fear?
When have I become less by dying?
At the next remove I shall die to man,
that I may soar and lif up my head amongst the angels;
And I must escape even from the angel:
everything is perishing except His Face.
Once more I shall be sacrifced and die to the angel:
I shall become that which enters not into the imagination.
Ten I shall become non-existence:
non-existence says to me, as an organ, Truly, unto Him shall we return.
Know death to be what the community are agreed upon,
namely, that the Water of Life is hidden in the Darkness.
Grow from this river-bank, like the water-lily,
greedy and craving for death as the suferer from dropsy.
Te water is death to him, and he is seeking the water and drinking it—
and God best knows the right course.
Oh, the cold lover, clad in the felt of shame,
who from fear of his life is feeing from the Beloved!
O you disgrace to women, behold hundreds of thousands of souls
clapping their hands towards the sword of His love!
شيوخ مشخ متسم ناج رب نارب وگ
شيمواگ قشاع و تسوا نابرق ديع
دروخ ىزيچ رگ و دبسخ رگا واگ
درورپ ىم وا حبذ و ديع رهب
ىا هداد ناج ارم ناد ىسوم واگ
ىا هدازآ ره رشح موزج وزج
ىا هتشگ نابرق دوب ىسوم واگ
ىا هتشك تايح شوزج نيرتمك
اج ز شبيسآ ز هتشك نآ ديهج رب
اهضعب هوبرضا باطخ رد
رقبلا اذه اوحبذا يمارك اي
رظنلا حاورأ رشح متدرأ نإ
مدش ىمان و مدرم ىدامج زا
مدز رب ناويح هب مدرم امن ز و
مدش مدآ و ىناويح زا مدرم
مدش مك ندرم ز ىك مسرت هچ سپ
رشب زا مريمب رگيد ى هلمح
رپ و لاب كيلم زا مرآ رب ات
وج ز نتسج مدياب مه كلم ز و
موش نابرق كلم زا رگيد راب
موش نآ ديان مهو ردنا هچ نآ
نونغرا نوچ مدع مدرگ مدع سپ
هْ ي
إ ا
إ هك مديوگ
تسا تما قافتا كنآ ناد گرم
تسا تملظ رد ناهن ىناويح بآك
وج فرط نيز ورب رفولين وچمه
وج گرم و صيرح ىقستسم وچمه
بآ ىايوج وا و تسا بآ وا گرم
باوصلاب ملعأ لا و دروخ ىم
دمن نيگنن قشاع هدرسف ىا
دمر ىم ناناج ز ناج ميب ز واك
نانز گنن ىا شقشع غيت ىوس
نانز كتسد رگن ناج نارازه دص
You have seen the river: spill your jug in the river:
how should the water take fight from the river?
زير ىوج ردنا هزوك ىديد ىوج
زيرگ دشاب ىك ىوج زا ار بآ
When the water in the jug goes into the river-water,
it disappears in it, and it becomes the river.
His attributes have passed away, and his essence remains:
afer this, he does not dwindle or become ill-favoured.
I have hanged myself on His palm-tree
in excuse for having fed from Him.”
How that lover reached his Beloved when he washed his hands of his life.
Prostrating himself on face and head, like a ball,
he went with wet eyes towards the Sadr.
All the people were waiting, their heads in the air,
whether he would burn or hang him.
“Now” “he will show to this simpleton
that which Time shows to the unfortunate.
Like the moth, he deemed the sparks to be the light:
foolishly he fell in and was cut of from life.”
But the candle of Love is not like that candle:
it is radiance in radiance in radiance.
It is the reverse of the fery candles:
it seems to be fre, while it is all sweetness.
Description of the lover-killing mosque and of the death-seeking reckless lover
who became a guest there
Lend ear to a story, O well-conducted man!
Tere was a mosque on the outskirts of the city of Rayy.
No one ever slept the night there
but on the same night from terror his children became orphans.
Many naked strangers that went into it and went at dawn,
like the stars, into the grave
Make yourself very attentive to this!
Te dawn is come, cut short your slumber!
دوش وج بآ رد نوچ هزوك بآ
دوش وا وج و ىو رد ددرگ وحم
اقب شتاذ و دش ىناف وا فصو
اقل دب هن دوش مك هن سپس نيز
متخيوآ وا لخن رب ار شيوخ
متخيرگب وا زا هك ار نآ رذع
تسشب دوخ ناج زا تسد نوچ شيوخ قوشعم هب قشاع نآ نديسر
رس و ور رب نك هدجس ىيوگ وچمه
رت مشچ اب دش ردص نآ بناج
اوه رد رس رظتنم ناقلخ هلمج
ار و دزيوآ رب اي دزوسب شك
ار تخل كي قمحا نيا نامز نيا
ار تخب دب نامز هك ديامن نآ
ديد رون ار ررش هناورپ وچمه
ديرب ناج زا داتف رد هناقمحا
تسين عمش نآ نوچ قشع عمش كيل
تسا ىنشور ردنا نشور ردنا نشور
تسا ىشتآ ىاهعمش سكعب وا
تسا ىشوخ هلمج و شتآ ديامن ىم
دش نامهم وا رد هك ىلابال ىوج گرم قشاع نآ و دوب شك نامهم هك دجسم نآ تفص
ىپ كين ىا نك شوگ تياكح كي
ىر رهش رانك رب دب ىدجسم
ميب ز بش ىتفخن ىو رد سك چيه
ميتي بش نآ ىدش شدنزرف هن هك
تفر روع بيرغ ىو ردنا هك سب
تفر روگ رد نارتخا نوچ مدحبص
نك هاگآ نيا زا كين ار نتشيوخ
نك هاتوك ار باوخ دمآ حبص
Every one used to say that in it there were ferce Jinnis
who killed the guests with blunt swords.
دنت دننايرپ هك ىتفگ ىسك ره
دنك غيت اب ناشك نامهم وا ردنا
Another would say, “It is the magic and talisman,
for this enchantment is the foe and enemy of life.”
Another would say, “Put an inscription conspicuously on its door—
‘O guest, do not stay here.
Do not sleep the night here, if you want to live;
otherwise, death will unmask an ambush for you in this place.’”
And another would say, “Bolt at night,
a heedless person comes, do not admit him.”
How the guest came into the mosque.
A guest arrived at nightfall
who had heard that marvellous rumour.
He was testing in order to put to the proof,
for he was very valiant and surfeited with life.
He said, “I take little account of a head and belly:
suppose that one grain is gone from the spirit’s treasure,
Let the bodily form go: who am I?
Is not the fgure of small account when I am enduring forever?
Since by the grace of God the spirit was breathed into me,
I am the breath of God kept apart from the windpipe of the body,
To the end that the sound of His breathing should not fall in this direction
and that that pearl should escape from the narrow shell.
Since God said, ‘Desire death, O you that are sincere,’
I am sincere: I will lavish my soul upon this.”
How the people of the mosque blamed the lover-guest for sleeping the night there
and threatened him.
Te people said to him, “Beware! Do not sleep here,
lest the Taker of the soul pound you like the dregs of sesame-grain,
For you are a stranger and ignorant of the fact
that anyone who sleeps in this place perishes.
مسلط و تسا رحس هك ىتفگ رگد نآ
مصخ و ناج ىودع دشاب دصر نياك
شاف شقن هن رب هك ىتفگ رگد نآ
شابم اجنيا نامهيم ىاك شرد رب
تدياب ناج رگا اجنيا بسخم بش
تدياشگب نيمك اجنيا گرم هن رو
ديهن ىلفق بش هك ىتفگ ىكي نآ و
ديهد هر مك امش دياك ىلفاغ
دجسم نآ رد ندمآ نامهم
بش تقو دمآ رد نامهم ىكي ات
بجع تيص نآ دوب هدينش واك
دومزآ ىم نومزآ ىارب زا
دوب ريس ناج و هنادرم سب هكنا ز
ىا هبمكشا و رس مريگ مك تفگ
ىا هبح كي ناج جنگ زا ريگ هتفر
متسيك نم ورب وگ نت تروص
متسيقاب نم وچ ديان مك شقن
ادخ فطل زا مدوب تخفن نوچ
ادج نت ىان ز مشاب قح خفن
فرط نيا شخفن گناب دتفين ات
فدص نيگنت زا رهوگ نآ دهر ات
نيقداص ىا تفگ توم اونمت نوچ
نيا رب مناشفا رب ار ناج مقداص
ار وا رم ندرك ديدهت و اج نآ رد نتفخ بش زا ار قشاع نامهم نآ دجسم لها ندرك تملم
بسخم اجنيا نيه هك شدنتفگ موق
بسك وچمه تناتس ناج دبوكن ات
لاح ز ىناد ىمن و ىبيرغ هك
لاوز دمآ تفخ هك ره اجنيا ردناك
Tis is not an occurrence: we and all those possessed of intelligence
have ofen witnessed this.
اهراب ام نيا تسين ىقافتا
ىهن باحصا هلمج و ميا هديد
To whomever that mosque gave lodging for a single night,
poisonous death came to him at midnight.
We have seen this not once but a hundred times:
we have not heard it at second-hand from any one.
Te Prophet said, ‘Te religion is sincerity (nasíhat)’:
that nasíhat etymologically is the opposite of unfaithfulness (ghulúl).
Tis nasíhat is ‘to be true in friendship’:
in an act of ghulúl you are treacherous and currish.
We are showing this sincerity towards you, without treachery, from love:
do not turn away from reason and justice!”
Te lover’s reply to those who chide him
He said, “O sincere advisers,
I have become unrepentantly weary of the world of life.
I am an idle vagabond, seeking blows and desiring blows:
do not seek rectitude from the vagabond on the road.
I am not the vagabond who in truth is a seeker of provender:
I am the reckless vagabond the seeker of death.
I am not the vagabond who gets small money into his palm,
the nimble vagabond who would cross this bridge—
Not the one who cleaves to every shop;
nay, but springs away from existence and strikes upon a mine.
Death and migration from this abode has become as sweet to me
as leaving the cage and fying to the bird—
Te cage that is in the very midst of the garden,
the bird beholds the rose-beds and the trees,
Outside, round the cage,
a multitude of birds is sweetly chanting tales of liberty:
At that verdant place neither food remains to the bird in the cage,
nor patience and rest,
It puts out its head through every hole
that maybe it may tear of this fetter from its leg.
شدش نكسم ىبش دجسم نآ هك ره
شدمآ لهله گرم بش مين
ميا هديد نيا دص هب ات ام ىكي زا
ميا هدينشب ىسك زا ديلقت هب هن
لوسر نآ هحيصن نيدلا تفگ
لولغ دض تغل رد تحيصن نآ
ىتسود رد ىتسار تحيصن نيا
ىتسوپ گس و نياخ ىلولغ رد
دادو زا تحيصن نيا تنايخ ىب
داد و لقع زا درگم تمييامن ىم
ار نلذاع قشاع نتفگ باوج
مدن ىب نم ناحصان ىا وا تفگ
مدمآ ريس ىگدنز ناهج زا
هاوخ مخز و وج مخز ما ىلبنم
هار هب لبنم زا ىوج مك تيفاع
وج گرب دوخ دوب واك ىن ىلبنم
وج گرم ىلابال ما ىلبنم
دروآ لوپ فك هب واك ىن ىلبنم
درذگب لپ نيا زك ىتسچ ىلبنم
دنز رب ىناكد ره رب واك هن نآ
دنز رب ىناك و نوك زا دهج لب
ارس نيز ملقن و تشگ نيريش گرم
ار غرم نديرپ نتشه سفق نوچ
رد غاب نيع تسه هك سفق نآ
رجش و ناتسلگ دنيب ىم غرم
صفق درگ نورب زا ناغرم قوج
صصق ىدازآ ز دنناوخ ىمه شوخ
راز هزبس نآ ز سفق ردنا ار غرم
رارق و ربص هن و تسا هدنام شروخ هن
دنك ىم نوريب خاروس ره ز رس
دنك رب اپ زا دنب نياك دوب ات
Since its heart and soul are outside like this,
how will it be when you open the cage?”
دوب نوريب نينچ شناج و لد نوچ
دوب نوچ ىياشگ رد ار سفق نآ
Not such is the bird caged amidst anxieties—
cats round about it in a ring:
How, in this dread and sorrow,
should it have the desire to go out of the cage?
It wishes that, from this unwelcome plucking,
there might be a hundred cages round about this cage.
Te love of Galen is for this present life, for only here does his art avail; he has not practiced any art
that avails in yonder market: there he sees himself to be the same as the vulgar.
Tat is even as wise Galen said on account of passion for this world
and because of what he desired—
“I am content that half of my vital spirit should remain,
so that I may see the world through the mule’s arse.”
He sees around him cats in troops:
his bird has despaired of fying;
Or he has deemed all except this world to be non-existence
and has not perceived in non-existence a hidden resurrection.
Like the embryo which Bounty is drawing forth:
it is feeing back towards the belly.
Grace is turning its face towards the place of exit;
it is making its abode in the mother’s loins,
Saying, “Oh, I wonder, if I fall outside of this city and pleasure,
shall I see with my eye this dwelling-place;
Or would there be in that noisome city a door,
so that I might gaze into the womb,
Or would there be for me a path, as the eye of a needle,
so that the womb might become visible to me from outside?”
Tat embryo, too, is unaware of a world:
it is one unfamiliar, like Galen.
It does not know that the humours which exist
are supplied from the external world,
ناهدنا رد سفق غرم نانچ هن
ناگبرگ هقلح هب شدرگ رب درگ
نزح و فوخ نيا رد ار وا دوب ىك
ندش نوريب سفق زا ىوزرآ
صصح شوخان نيا زك دهاوخ ىمه وا
صفق نيا درگ هب دشاب سفق دص
نآ رد هك تسا هديزرون ىرنه ديآ ىم راك هب اج نيمه وا رنه هك دوب ايند تايح نيا رب سونيلاج قشع
دنيب ىم ناسكي ماوع هب ار دوخ اج نآ ديآ راك هب رازاب
دار سونيلاج تفگ هك نانچ نآ
دارم زا و ناهج نيا ىاوه زا
ناج مين دنامب نم زك ميضار
ناهج منيب ىرتسا نوك ز هك
راطق دوخ درگ هب دنيب ىم هبرگ
راطم زا تس هدوب هتشگ سيآ شغرم
ناهج نيا ريغ تس هديد مدع اي
ناهن ىرشح وا هديدان مدع رد
مرك نوريب دشك ىم شك نينج نوچ
مكش ىوس سپس وا دزيرگ ىم
دنك ىم ردصم ىوس شيور فطل
دنك ىم ردام تشپ رد رقم وا
ماك و رهش نيز متف نوريب رگا هك
ماقم نيا هديد هب منيب بجع ىا
مخو رهش نآ رد ىدوب ىرد اي
محر ردنا ىمدرك هراظن هك
ىدب مه ار ىنزوس ى همشچ وچ اي
ىدش هديد محر منوريب ز هك
ىملاع زا تسا لفاغ مه نينج نآ
ىمرحمان وا سونيلاج وچمه
تسه هك ىتابوطر ناك دنادن وا
تسا ىنوريب ملاع زا ددم نآ
Even as the four elements in this world obtain a hundred supplies
from the City beyond space
ناهج رد رصنع راچ هك نانچ نآ
ناكمل رهش ز درآ ددم دص
If it has found water and seeds in its cage,
those have appeared from a Garden and Expanse.
Te spirits of the prophets behold the Garden from this cage
at the time of their being transported and freed;
Hence they are free of Galen and the world:
they are shining like the moon in the skies.
And if this saying from Galen is a fction,
then my answer is not for Galen,
Tis is the answer to the person who said it,
for the luminous heart has not been his mate.
Te bird, his spirit, became a mouse seeking a hole,
when it heard from the cats, “Halt!”
On that account his spirit, mouse-like,
deemed its home and abode to be in this world-hole.
In this hole, too, it began to build
and acquired knowledge suitable to the hole;
It chose the trades advantageous to it,
which would be of use in this hole.
Inasmuch as it turned its heart away from going forth,
the way of deliverance from the body was barred.
If the spider had the nature of the Anqa,
how should it have reared a tent of some gossamer?
Te cat has put its claws into the cage:
the name of its claws is pain and delirium and gripes.
Te cat is Death, and its claws are disease:
it is striking at the bird and its plumage.
He darts from corner to corner towards the remedy.
Death is like the cadi, and the disease is the witness.
Tis witness comes, like the cadi’s footman,
who summons you to the place of judgment.
You, in fight, beg him a respite: if he consents, it is granted;
otherwise, he says, “Arise.”
Te seeking of a respite consists in remedies and cures,
that you may patch the tattered cloak, the body.
تس هتفاي رگ سفق رد هناد و بآ
تس هتفات رد ىا هصرع و غاب ز نآ
غاب دننيب ايبنا ىاهناج
غارف و نلقن تقو رد سفق نيز
دنغراف ملاع و سونيلاج ز سپ
دنغزاب اه كلف ردنا هام وچمه
تسا ىرتفا تفگ نيا سونيلاج ز رو
تسين سونيلاج رهب مباوج سپ
تفگب نياك دمآ سك نآ باوج نيا
تفج رون رپ لد شتسدوبن هك
وج خاروس دش شوم شناج غرم
اوجرع وا ناگبرگ زا دينش نوچ
رارق و ديد نطو شناج ببس نآ ز
راو شوم ايند خاروس نيا ردنا
تفرگ ىيانب خاروس نيا رد مه
تفرگ ىياناد خاروس روخ رد
ديزم رد ار وا رم هك ىياه هشيپ
ديزگ ديآ راك خاروس نيا ردناك
ندش نوريب زا دنك رب لد هكنا ز
ندب زا نديهر هار دش هتسب
ىتشاد اقنع عبط را توبكنع
ىتشارفا ىك هميخ ىباعل زا
صفق ردنا دوخ گنچ هدرك هبرگ
صغم و ماسرس و درد شگنچ مان
وا لاگنچ ضرم و تسا گرم هبرگ
وا لاب و رپ و غرم رب دنز ىم
اود ىوس دهج ىم هشوگ هشوگ
اوگ ىروجنر و تسا ىضاق نوچ گرم
هاوگ نيا دمآ ىضاق ى هدايپ نوچ
هاگ مكح ات ارت دناوخ ىمه هك
زيرگ رد ىو زا ىهاوخ ىم ىتلهم
زيخ تفگ هنرگ و دش دريذپ رگ
اه هراچ و اود تلهم نتسج
اه هراپ نت ى هقرخ رب ىنز هك
At last, one morning, he comes angrily, saying,
“How long will the respite be? Now, please, be ashamed!”
راو مشخ ىحابص ديآ تبقاع
راد مرش رخآ تلهم دشاب دنچ
O envious man, ask your pardon of the King
ere such a day as that arrives.
And he who rides his horse into the darkness
and altogether removes his heart from the Light
Is feeing from the witness and his purpose;
for that witness is calling him to judgment.
How the people of the mosque blamed the guest once more for sleeping in the mosque by night.
Te people said to him, “Do not act with foolhardiness, depart,
lest your body and your soul end up in pawn.”
From afar it seems easy, look well!
For in the end the passage is grievous.
Many a man hanged himself and broke and at the moment of agony
sought something for his hand to cling to.
Before the battle,
the fancy of good or evil is slight in a man’s heart;
When he enters into the fray,
then to that person the matter becomes woeful.
Since you are not a lion, beware, do not step forward,
for that Doom is a wolf, and your soul is the sheep;
But if you are one of the Abdal and your sheep has become a lion,
come on securely, for your death has been over thrown.
Who is the Abdal? He that becomes transmuted,
he whose wine is turned into vinegar by Divine transmutation
But you are drunk, pot and from opinion think yourself to be a lion:
Beware, do not advance!
God has said of the unrighteous Hypocrites,
“Teir valour amongst themselves is a great valour.
Amongst one another they are manly,
in a warlike expedition they are as the women of the house.”
Te Prophet; the commander-in-chief of the things unseen, said,
“Tere is no bravery, O youth, before the battles.”
دسح رپ ىا هاوخب هش زا دوخ رذع
دسر ىزور نانچ نآ هك نآ زا شيپ
ىگراب دنارب تملظ رد هك نآ و
ىگراب كي لد رون نآ ز دنك رب
شدصقم و هاوگ زا دزيرگ ىم
شدناوخ ىم اضق ىوس اوگ ناك
دجسم نآ رد نتفخ بش زا ار نامهم دجسم لها ندرك تملم هراب رگيد
ورب ىدلج نكم شدنتفگ موق
ورگ تناج و هماج ددرگن ات
رگن هب ديامن ناسآ رود ز نآ
رذگ هر دشاب تخس رخآ هب هك
تسكس و درم سب تخيوآ نتشيوخ
تسج زيوآ تسد چيپ اچيپ تقو
دوب ناسآ هعقاو زا رتشيپ
دب و كين لايخ مدرم لد رد
رازراك نوردنا ديآ رد نوچ
راز راك سك نآ رب ددرگ نامز نآ
شيپ ىاپ وت هنم نيه ىريش هن نوچ
شيم تست ناج و تسا گرگ لجا ناك
دش ريش تشيم و ىلادبا ز رو
دش ريز رس وت گرم هك آ نميا
دوش لدبم وا هك نآ لادبا تسيك
دوش لخ نادزي ليدبت زا شرمخ
نامگ ز و ىريگ ريش ىتسم كيل
نارم نيه ار دوخ وت ىرادنپ ريش
ديدسان قافن لها ز قح تفگ
ديدش سأب مهنيب ام مهسأب
دنا هنادرم رگدمه نايم رد
دنا هناخ ناتروع نوچ ازغ رد
بويغ رادهپس ربمغيپ تفگ
بورحلا لبق ىتف اي ةعاجش ل
Te drunks make a froth when there is talk of war,
when war is raging they are as unskilled as froth.
دننك فك ناتسم وزغ فل تقو
دننف ىب فك نوچ گنج شوج تقو
At the time when war is spoken of, his scimitar is long;
at the time of combat his sword is like an onion.
At the time of premeditation his heart is eager for wounds;
then his bag is emptied by a single needle.
I marvel at the seeker of purity who at the time of polishing
shrinks from being handled roughly.
Love is like the lawsuit; to sufer harsh treatment is the evidence:
when you have no evidence, the lawsuit is lost.
Do not be aggrieved when this Judge demands your evidence:
kiss the snake in order that you may gain the treasure.
Tat harshness is not towards you, O son;
no, towards the evil qualities within you
Te blows of the stick with which a man beats a rug
he inficts, not on the rug, but on the dust.
If that vindictive fellow lashes the horse,
he directs the blows, not at the horse, but at its stumbling,
In order that it may be delivered from stumbling and may move well:
you imprison must in order that it may become wine.
He said, “You have struck that little orphan so many blows:
how were not you afraid of the Divine wrath?”
He said, “O soul and friend, when did I strike him?
I struck at the devil that is in him,”
If your mother says to you, “May you die!”
she wishes the death of that nature and the death of iniquity.
Te folk who fed from correction
dishonoured their manhood and men.
Te jokers drove them back from the war,
so that they remained so infamous and efeminate.
Do not you listen to the boasting and roaring of the driveller:
do not go into the battle-line with such fellows.
Since they would have added to you corruption,
God said, “Turn the leaf from pusillanimous comrades,
For if they go along with you,
the warriors will become pith-less, like straw.
زارد شريشمش وزغ ركذ تقو
زايپ نوچ شغيت رف و رك تقو
وج مخز وا لد هشيدنا تقو
وا كيخ دش ىهت نزوس كي هب سپ
افص ىايوج ز مراد بجع نم
افج زا لقيص تقو رد دمر واك
هاوگ نديد افج ىوعد نوچ قشع
هابت ىوعد دش تسين تهاوگ نوچ
جنرم ىضاق نيا دهاوخ تهاوگ نوچ
جنگ وت ىباي ات رام رب هد هسوب
رسپ ىا دشابن وت اب افج نآ
رد وت ردنا ىدب فصو اب هكلب
دز درم ار نآ هك ىبوچ دمن رب
دز درگ رب دزن ار نآ دمن رب
شك هنيك نآ ار بسا رم دزب رگ
شكسكس رب دز بسا رب دزن نآ
دوش ىپ شوخ دهراو كسكس ز ات
دوش ىم ات ىنك نادنز ار هريش
ىدز ار كميتي نآ نادنچ تفگ
ىدزيا رهق ز ىديسرتن نوچ
تسود ناج ىا مدز ىك ار وا تفگ
تسوا ردنا واك مدز ىويد نآ رب نم
داب وت گرم ارت ديوگ را ردام
داسف گرم و دهاوخ وخ نآ گرم
دنتخيرگب بدا زك ىهورگ نآ
دنتخير نادرم بآ و ىدرم بآ
دندناراو اغو زا ناشنلذاع
دندنام ثنخم و زيه نينچ ات
ونش مك ار اخژاژ ى هرغ و فل
ورم اجيه فص رد اهنينچ اب
قح تفگ لابخ مكوداز هكنا ز
قرو نادرگ رب تسس قافر زك
دنوش هرمه امش اب ناشيا رگ هك
دنوش هك نوچمه زغم ىب نايزاغ
Tey put themselves in line with you;
then they fee and break the heart of the line.
دننك فص مه امش اب ار نتشيوخ
دننكشب فص لد و دنزيرگ سپ
Terefore, better a little army without these persons
than it should be mustered with the Hypocrites.”
A few well-sifed almonds are better
than a great many mixed with bitter.
Te bitter and the sweet are one thing in respect of rattling;
the defect arises from their not being the same at heart.
Te infdel is of timorous heart, for, from opinion,
he lives in doubt as to the state of that world.
He is going along the road; he does not know any stage:
one blind in heart steps timidly.
When the traveller does not know the way, how does he go?
He goes with hesitations, while his heart is full of blood.
If anyone says, “Hey! Tis is not the way,”
he will halt there and stand still terrifed.
But if his wise heart knows the way,
how should every hey and ho go into his ear?
Terefore do not journey with these camel-hearted ones,
for in the hour of distress and danger they are the ones who sink;
Ten they fee and leave you alone,
though in boasting they are the magic of Babylon.
Beware! Do not you request sybarites to fght;
do not request peacocks to engage in the hunt and the chase.
Te carnal nature is a peacock: it tempts you and talks idly,
that it may remove you from your post.
How Satan said to the Quraysh, “Go to war with Ahmad, for I will aid you and call my tribe to help”;
and how, when the two battle-lines confonted each other, he fed.
As Satan became the hundred-and-frst in the army
and spoke beguiling words, saying, “Truly, I am a protector for you.”
When the Quraysh had assembled at his bidding
and the two armies confronted each other,
رفن نيا ىب ىكدنا ىهاپس سپ
رشح ديآ قافن لها اب هك هب
هتخيب شوخ مك ماداب تسه
هتخيمآ خلت هب ىرايسب ز هب
دنا ىش كي غژاغژ رد نيريش و خلت
دنا ىن لد مه هك داتفا نآ زا صقن
نامگ زا واك دوب لد ناسرت ربگ
ناهج نآ لاح ز كش رد ديز ىم
ىلزنم دنادن هر رد دور ىم
ىلد ىمعا دهن ىم ناسرت ماگ
دور نوچ رفاسم هر دنادن نوچ
دور نوخ رپ لد و اهددرت اب
تسين هار وس نيا ىاه ديوگ هك ره
تسيا و فقو اج نآ ميب زا دنك وا
وا شوهاب لد هر دنادب رو
وا شوگ رد وه و ىاه ره دور ىك
نلد رتشا نيا هارمه وشم سپ
نلفآ دنميب و قيض تقو هكنا ز
دنله اهنت ارت و دنزيرگ سپ
دنلباب رحس فل ردنا هچ رگ
رازراك نيه وجم نايانعر ز وت
راكش و ديص وجم ناسواط ز وت
دنك تساوسو و تسا سواط عبط
دنك رب تماقم زا ات دنز مد
و مناوخ ىراي هب ار دوخ ى هليبق و منك اهيراي نم هك دييآ دمحا گنج هب هك ار شيرق ناطيش نتفگ
نتخيرگ نيفص تاقلم تقو
مكي دص دش هپس رد ناطيش وچمه
مكل راج يننإ هك نوسفا دناوخ
دندش رضاح وا تفگ زا شيرق نوچ
دندمآ تاقلم رد ركشل ود ره
Satan espied a host of angels on a road
beside the ranks of the Faithful.
ىهپسا كيلم زا ناطيش ديد
ىهر ردنا نانموم فص ىوس
Tose troops that ye saw not, drawn up in ranks;
and from terror his soul became a fre-temple.
Turning on his heel, he began to retreat, saying,
“I behold a marvellous host”—
Tat is, “I fear God: I have no help from Him. Go!
Truly, I see what you do not.”
Harith said, “Hey, O you that have the form of Suraqa,
why were not you saying such-like words yesterday?”
He replied, “At this moment I see destruction.”
He said, “You see the puniest of the Arabs.
You are seeing nothing but this; but, O you disgrace,
that was the time of talk, and this is the time of battle.
Yesterday you were saying, ‘I pledge myself
that victory and Divine aid will always be yours.’
Yesterday you were the surety for the army, O accursed one,
and now you art cowardly, good-for-nothing, and vile,
So that we swallowed those words of your and came,
you have gone to the bath-stove and we have become the fuel.”
When Harith said this to Suraqa,
that accursed one was enraged at his reproaches.
He angrily withdrew his hand from his hand,
since his heart was pained by his words.
Satan smote his breast and fed:
by means of this plot he shed the blood of those wretched men.
Afer he had ruined so great a multitude,
he then said, “Lo, I am quit of you.”
He smote him on the breast and overthrew him;
then he turned to fee, since terror urged him on.
Te feshly soul and the Devil have both been one person;
they have manifested themselves in two forms,
Like the angel and the intellect, which were one, became two forms
for the sake of His wise purposes.
You have such an enemy as this in your inward part: he is the preventer
of the intellect, and the adversary of the spirit and of religion.
هدز فص اهْ وَ ر
ت ْ م
ن ُ ج نآ
هدكشتآ ميب ز وا ناج تشگ
تفرگ ىم هديشك سپ او دوخ ىاپ
تفگش نم ىهاپس منيب ىمه هك
نوع هنم يل ام
لا فاخأ ي
نورت ل ام ىر
أ ي
إ اوبهذا
نيه لكش هقارس ىا ثراح تفگ
نينچ نيا ىتفگن ىم وت ارچ ىد
برح منيب ىمه نم مد نيا تفگ
برع شيشاعج ىنيب ىم تفگ
گنن وت ىا كيل نيا ريغ ىنيبن ىم
گنج تقو نيا دوب فل نامز نآ
مدش نادنياپ هك ىتفگ ىمه ىد
مد هب مد ترصن و حتف ناتدوب هك
نيعل ىا ىدوب شيجلا ميعز ىد
نيهم و زيچان و درمان نامز نيو
ميدمآ و وت مد نآ ميدروخب ات
ميدش مزيه ام و ىتفر نوت هب وت
نيا تفگ هقارس اب ثراح هك نوچ
نيعل نآ دش نيگمشخ شباتع زا
ديشك وا تسد ز نيمشخ دوخ تسد
ديسر لد درد شوا تفگ ز نوچ
تخيرگ و ناطيش تفوك ار شا هنيس
تخير ركم نيز ناگراچ ىب نآ نوخ
وا ملاع نيدنچ درك ناريو هك نوچ
مكنم ٌ ء ي
رَ ب ي
إ تفگب سپ
شتخادنا شا هنيس ردنا تفوك
شتخات تبيه وچ دش نازيرگ سپ
دنا هدوب نت كي ود ره ناطيش و سفن
دنا هدومنب ار شيوخ تروص ود رد
دندب كي ناشياك لقع و هتشرف نوچ
دندش تروص ود شاهتمكح رهب
شيوخ رس رد نينچ ىراد ىنمشد
شيك و ناج مصخ و تسا لقع عنام
At one moment he dashes forward like the Libyan lizard;
then in fight he darts away into a hole.
رامسوس نوچ دنك هلمح سفن كي
رارف رد دزيرگ ىخاروس هب سپ
Just now he has holes in the heart,
and from every hole he is putting out his head.
Te name that denotes the Devil’s becoming hidden from souls
and going into that hole is khunús,
For his khunús is like the khunús of the hedgehog:
like the head of the hedgehog, he pops in and out;
For God has called the Devil Khannás,
because he resembles the head of the little hedgehog.
Te head of the hedgehog is continually being hidden
because of its fear of the cruel hunter,
Until, when it has found an opportunity, it puts out its head:
by such a stratagem the snake becomes its prey.
If the feshly soul had not waylaid you from within,
how would the brigands have any power to lay a hand upon you?
On account of the urgent follower, who is Lust,
the heart is captive to greed and cupidity and bane.
On account of that inward follower you have become thievish and depraved,
so that the way is for the followers to coerce you.
Listen to this good counsel in the Traditions—
“Your worst enemy is between your two sides.”
Do not listen to the pompous talk of this enemy; fee,
for she is like Iblis in obstinately wrangling and quarrelling.
For the sake of this world and for contention’s sake
she has made the everlasting torment easy to you.
What wonder, if she makes death easy?
By her magic she does a hundred times as much (as this).
Magic makes a straw a mountain by artifce;
again, it weaves a mountain like a straw.
It makes ugly things beautiful by means of sleight;
it makes beautiful things ugly by means of opinion.
Te work of magic is this, that it breathes
and at every breath transforms realities.
At one time it shows a man in the guise of an ass,
it makes an ass a man and a notable.
نونك دراد اهخاروس وا لد رد
نورب درآ ىم خاروس ره ز رس
سوفن زا ويد نتشگ ناهنپ مان
سونخ دش نتفر خاروس نآ ردنا و
تسا ذفنق سونخ نوچ شسونخ هك
تسا دش دمآ ار و ذفنق رس نوچ
دناوخ سانخ ار ويد نآ ادخ هك
دنامب ار كتشپ راخ نآ رس واك
تشپ راخ نآ رس ددرگ ناهن ىم
تشرد دايص ميب زا مد هب مد
نورب درآ رس تفاي تصرف وچ ات
نوبز شرام دوش ىركم نينچ نيز
ىدز تهار نوردنا زا سفن هن رگ
ىدب ىك ىتسد وت رب ار نانز هر
تسا توهش هك ىضتقم ناوع نآ ز
تسا تفآ و زآ و صرح ريسا لد
هابت و دزد ىدش رس ناوع نآ ز
هار تست رهق هب ار ناناوع ات
وكن دنپ نيا وت ونشب ربخ رد
ودع ىدعأ مكل مكيبنج نيب
زيرگ ونشم ودع نيا قارطمط
زيتس و جل رد تسا سيلبا وچ واك
دربن و ايند رهب زا وا وت رب
درك لهس ار ىدمرس باذع نآ
دنك ناسآ ار گرم رگ بجع هچ
دنك نادنچ دص شيوخ رحس ز وا
دنك هك تعنص هب ار ىهاك رحس
دنت ىم ىهاك وچ ار ىهوك زاب
نف هب دنادرگ زغن ار اهتشز
نظ هب دنادرگ تشز ار اهزغن
دنز ىم مد واك تسا نيا رحس راك
دنك ىم قياقح بلق سفن ره
ىتعاس ديامن رخ ار ىمدآ
ىتيآ و ار ىرخ دزاس ىمدآ
Such a magician is within you and latent:
truly, there is a concealed magic in temptation;
رس و تست نورد رحاس نينچ نيا
رتتسم ارحس ساوسولا يف نإ
In the world in which are these magic arts,
there are magicians who defeat sorcery.
In the plain where this fresh poison grew,
there has also grown the antidote, O son.
Te antidote says to you “Seek from me a shield,
for I am nearer than the poison to you.
Her words are magic and your ruin;
my words are magic and the counter-charm to her magic.”
How the fault-fnders repeated their advice to the guest of the guest-killing mosque.
Te Prophet said, “Truly, there is a magic in eloquence”;
and that goodly hero spoke the truth.
“Hey, do not commit a foolhardy act, depart, O generous man,
and do not make the mosque and us suspected on this account;
For an enemy will speak form enmity,
and to-morrow the villain will rouse a fre against us,
Saying, ‘some wicked man strangled him,
on the pretext of the mosque he was safe,
So that he might impute the murder to the mosque and,
since the mosque has a bad name, might escape.’
Do not lay any suspicion upon us, O man of valiant spirit,
for we are not secure from the craf of enemies.
Come now, depart! Do not be foolhardy, do not cherish vain desire,
for it is impossible to measure Saturn by the ell.
Many like you have chattered of luck,
they have torn out their beards, one by one, piecemeal.
اهرحس نيا تسه هك ملاع نآ ردنا
اشگ ىيوداج دنتسه نارحاس
رت رهز نيا تسر هك ارحص نآ ردنا
رسپ ىا قايرت تس هدييور زين
رپس وج نم زا قايرت تديوگ
رتكيدزن وت هب نم مرهز ز هك
وت ىناريو و تسا رحس وا تفگ
وا رحس عفد و تسا رحس نم تفگ
شك نامهم دجسم نآ نامهم نآ رب ار دنپ نلذاع ندرك رركم
نايبلا ىف نا هك ربمغيپ تفگ
ناولهپ شوخ نآ تفگ قح و ارحس
مركلا وب ىا ورب ىدلج نكم نيه
مهتم نيز نكم ار ام و دجسم
ىنمشد زا ىنمشد ديوگب هك
ىند ادرف دنز ام رد ىشتآ
ىملاظ ار وا ديناساتب هك
ىملاس دب وا دجسم ى هناهب رب
دهن دجسم رب لتق ى هناهب ات
دهج وا دجسم تسا مان دب هك نوچ
ناج تخس ىا هنم ام رب ىتمهت
نانمشد ركم ز نميا ميا هن هك
زپم ادوس نكم ىدلج ورب نيه
زگ هب ار ناويك دوميپ ناتن هك
تخب ز هديفلب نارايسب وت نوچ
تخل تخل كي كي هدنك رب دوخ شير
لاق و ليق نيا نك هاتوك ورب نيه
لابو رد نكفيم رد ار ام و شيوخ
Hey, begone! Cut short this palaver!
Do not cast yourself and us into woe”
ار ىرتش تشك زا فد گناب هب تشك سراح ندرك عفد هب ندروآ لثم و ار ناشيا نامهم نتفگ باوج
ىدندز وا تشپ رب ىدومحم سوك هك
How the guest answered them and adduced the parable of the guardian of the wheat feld who, by
making a noise with the tom-tom, sought to drive away fom the wheat-feld a camel
on whose back they were beating the big kettle-drum of Mahmud.
He said, “O friends, I am not one of the devils
that my sinews should fail at a single la hawl.
A boy, who was the guardian of a wheat feld,
used to beat a tom-tom in order to keep of the birds,
So that the birds, at the tom-tom, were scared away from the feld,
and the feld became safe from evil birds.
When the Sultan, the noble King Mahmud,
pitched a great tent in that neighbourhood as he passed on the way
With an army like the stars of heaven, numerous and victorious,
one that pierces the ranks and takes possession of empire—
Tere was a camel that carried the kettle-drum:
it was a Bactrian, going in front like a cock:
Day and night he used loudly to beat the big kettle-drum
and the drum on its back in returning and in setting out.
Tat camel entered the wheat feld,
and the boy beat his tom-tom to protect the wheat.
An intelligent man said to him, ‘Don’t beat the tom-tom,
for he is well-seasoned by the drum; he is accustomed to it.
What is your little tom-tom, child, to him;
since he carries the Sultan’s drum twenty times the size?’
I am a lover, one who has been sacrifced to Nothingness:
my soul is the band-stand for the drum of tribulation.
Truly, these threats are a little tom-tom
beside that which these eyes have seen.
O comrades, I am not one of those,
that because of idle fancies I should halt on the Way.
I am unafraid, like the Ismailis;
nay, like Ishmael I am free from head.
I am done with pomp and ostentation.
‘Say, come ye ’: He said to my soul, ‘Come.’”
ما ىن ناويد نآ زا ناراي ىا تفگ
ميپ ديآ فيعض ىلوح ل ز هك
ىدب ىتشك سراح واك ىكدوك
ىدز ىم ناغرم عفد رد ىكلبط
تشك ز كلبط نآ ز غرم ىديمر ات
تشگ فوخ ىب دب ناغرم زا تشك
ميرك دومحم هاش ناطلس هك نوچ
ميظع ى هميخ فرط نآ دز رذگ رب
ريثا ى هراتسا وچمه ىهاپس اب
ريگ كلم ردفص و زوريپ و هبنا
سوك لامح ىدب واك دب ىرتشا
سورخ نوچمه ور شيپ دب ىيتخب
بش و زور ىو رب لبط و سوك گناب
بلط رد و عوجر ردنا ىدز ىم
رتش نآ دمآ رد عرزم نآ ردنا
رب ظفح رد دزب كلبط نآ كدوك
وا هك كلبط نزم شتفگ ىلقاع
وخ تسا شتآ اب و تسا لبط ى هتخپ
لفط وت كاروبت دوب هچ وا شيپ
لفك تسيب ناطلس لبط وا دشك هك
ل نابرق ى هتشك نم مقشاع
لب لبط هگتبون نم ناج
اهديدهت نيا تسا كاروبت دوخ
اهديد نيا تسا هديد هچ نآ شيپ
متسين اهنآ زا نم نافيرح ىا
متسيب هر نيا رد ىتلايخ زك
رذح ىب منايليعامسا وچ نم
رس ز مدازآ ليعامسا وچ لب
اير زا و قارطمط زا مغراف
ايب ار مناج تفگ اولاعت لق
Te Prophet has said that one who feels sure of the recompense
will give generously beforehand.
فلسلا يف داج هك ربمغيپ تفگ
فلخلاب نقيت نم ةيطعلاب
Whoever sees a hundred compensations for the gif
will at once give away the gif with this object.
All have become tied in the bazaar, to the end that when gain occurs
they may give their money.
With gold in their money-bags, they are seated expectantly
that the gain may come and that he who persists may begin to squander.
When he sees a piece of merchandise exceeding in proft,
his fondness for his own goods becomes chilled;
He has remained enamoured of those,
because he perceived no proft and advantage superior to his own goods.
Similarly, knowledge and accomplishments and trades:
since he has not seen superior to them in excellence.
While nothing is better than life, life is precious;
when a better appears, the name of life becomes a slippery thing.
Te lifeless doll is as life to the child
until he has grown up to manhood.
Imagination and fancy are the doll:
so long as you are a child, you have need of them;
When the spirit has escaped from childishness, it is in union:
it is done with sense-perception and imagination and fancy.
Tere is no confdant that I should speak without insincerity.
I will keep silence, and God best knows the accord.
Te goods and the body are snow melting away to naught;
God is their buyer, for God has purchased.
Te snows seem to you better than the price,
because you are in doubt: you have no certainty,
And in you, O contemptible man, there is this marvellous opinion
that does not fy to the garden of certainty.
O son, every opinion is thirsting for certainty
and emulously fapping its wings.
When it attains to knowledge, then the wing becomes a foot,
and its knowledge begins to scent certainty,
For in the tested Way knowledge is inferior to certainty,
but above opinion.
ضوع دص ار اطع رم دنيب هك ره
ضرغ نيز ار اطع دزاب رد دوز
دنب دنتشگ نآ زا رازاب رد هلمج
دنهد دوخ لام داتفا دوس وچ ات
رظتنم هتسشن اهنابنا رد رز
رصم ديآ لذب هب ديآ دوس هك ات
شيب حبر رد ىا هلاك دنيبب نوچ
شيوخ ىلاك زا شقشع ددرگ درس
ديدن واك نآ اب تسا هدنام نآ ز مرگ
ديزم و حبر ار شيوخ ىاه هلاك
فرح و اهرنه و ملع نينچمه
فرش رد اهنآ زا نوزفا ديدن نوچ
زيزع دشاب ناج تسين ناج زا هب ات
زيل زيچ دش ناج مان دمآ هب نوچ
ار لفط ناج دوب هدرم تبعل
از لفط ىگرزب رد وا تشگن ات
تسا تبعل ليخت نيو روصت نيا
تسا تجاح تنادب سپ ىلفط وت ات
لاصو رد دش ناج تسر ىلفط ز نوچ
لايخ و ريوصت و تسا سح زا غراف
قافن ىب ميوگب ات مرحم تسين
قافولاب ملعأ لا و مدز نت
انف نازير دنفرب نت و لام
لا هك شراديرخ قح
تتس ىلوا نمث زا نآ ز اهفرب
تتسين ىنيقي كش رد ىيوت هك
نيهم ىا وت رد تسا نظ بجع نيو
نيقي ناتسب هب درپ ىمن هك
رسپ ىا تسا نيقي ى هنشت نامگ ره
رپ و لاب ديازت ردنا دنز ىم
دوش اپ رب سپ ملع رد دسر نوچ
دوش ايوب وا ملع ار نيقي رم
نتتفم قيرط ردنا تسه هكنا ز
نظ قوف و نيقي زا رتمك ملع
Know that knowledge is a seeker of certainty,
and certainty is a seeker of vision and intuition.
نادب دشاب نيقي ىايوج ملع
نايع و تسا ديد ىايوج نيقي نآ و
Seek this now, in Alhakum,
afer kalla and afer lau ta‘lamún.
Knowledge leads to vision, O knowing one:
if it became certainty, they would see Hell.
Vision is immediately born of certainty,
just as fancy is born of opinion.
See in Alhakum the explanation of this,
that the knowledge of certainty becomes the intuition of certainty.
“I am higher than opinion and certainty,
and my head is not to be turned aside by blame.
Since my mouth ate of His sweetmeat,
I have become clear-eyed and a seer of Him.
I step boldly when I go home:
I do not let my feet tremble; I do not walk like the blind.
Tat which God said to the rose, and caused it to laugh,
He said to my heart, and made it a hundred times more (beautiful).
Tat which touched the cypress and made its stature straight,
and that of which the narcissus and wild-rose partook;
Tat which made sweet the soul and heart of the sugar-cane,
and that from which the creature of earth gained the form of Chigil;
Tat which made the eyebrow so ravishing
and made the face rose-coloured and the pomegranate-fower;
Gave a hundred enchantments to the tongue,
and that which gave the gold of Ja‘far to the mine.
When the door of the Armoury was opened,
the amorous glances became archers,
And shot arrows at my heart and frenzied me
and made me in love with thanksgiving and sugar-chewing.
I am the lover of that One to whom every that belongs:
of a single pearl of His the bodyguard is Intellect and Spirit.
I do not boast, or if I boast,
like water, I have no trouble in quenching fre.
How should I steal when He is the keeper of the treasury?
How should not I be hard-faced? He is my support.
نونك ار نيا وجب مكيهلأ ردنا
نوملعت ْ و
ل سپ
ك سپ زا
ميلع ىا شنيب هب شناد دشك ىم
ميحج ىدننيبب ىتشگ نيقي رگ
لاهتما ىب نيقي زا دياز ديد
لايخ دياز ىم ،نظ زا كنانچ نآ
نيبب نيا نايب مكيهلأ ردنا
نيقيلا نيع
قَ ي
ع دوش هك
مرتلاب نيقي زا و نامگ زا
مرس ددرگ ىمن رب تملم ز و
وا ىاولح زا دروخ مناهد نوچ
وا ىانيب و متشگ نشور مشچ
مور هناخ نوچ خاتسگ مهن اپ
مور هناروك هن منازرلن اپ
درك شنادنخ قح تفگ ار لگ هچ نآ
درك شنادنچ دص و تفگ نم لد اب
درك تسار شدق و ورس رب دز هچ نآ
دروخب نيرسن و سگرن ىو زا هچنا و
لد و ناج نيريش درك ار ىن هچ نآ
لگچ شقن وز تفاي ىكاخ هچنا و
تخاس رارط نانچ ار وربا هچ نآ
تخاس رانلگ و هنوگلگ ار هرهچ
ىرگ نوسفا دص داد ار نابز رم
ىرفعج رز داد ار ناك هكنا و
دش زاب هناخدارز رد نوچ
دش زادنا ريت مشچ ىاه هزمغ
درك مييادوس و ريت دز ملد رب
درك ميياخ ركش و ركش قشاع
تسوا نآ نآ ره هك منآ قشاع
تسوا ناجرم كي رادناج ناج و لقع
بآ وچمه مفلب رو مفلن نم
بارطضا ما ىشك شتآ رد تسين
تسوا نزخم ظيفح نوچ مدزدب نوچ
تسوا نم تشپ ور تخس مشابن نوچ
Every one whose back is warmed by the Sun will be hard-faced:
he will have neither dread nor shame.
مرگ تشپ دشاب ديشروخ زا هك ره
مرش هن ار وا ميب هن دشاب ور تخس
His face has become foe-burning and veil-rending,
like the face of the peerless Sun.
Every prophet was hard-faced in this world,
and beat single-handed against the army of the kings,
And did not avert his face from any fear or pain,
single and alone dashed against a world.
Te rock is hard-faced and bold-eyed:
it is not afraid of the world that is full of brickbats;
For those brickbats were made solid by the brick-maker,
the rock was hardened by Divine art.
If the sheep are beyond count,
how should the butcher be afraid of their numerousness?
‘Each of you is a shepherd’: the prophet is as the shepherd.
Te people are like the fock; he is the overseer.
Te shepherd is not afraid of the sheep in contention,
but is their protector from hot and cold.
If he cries out in wrath against the fock,
know it is from the love which he has for them all.
New Fortune says into my ear every moment,
‘I will make you sorrowful, be not sorrowful.
I will make you sorrowful and weeping,
to the end that I may hide you from the eyes of the wicked.
I will cause your temper to be soured with sorrows,
in order that the evil eye may be averted from your face.
You are not a hunter and seeker of Me;
you are My slave and prostrate before My providence.
You are thinking of devices whereby you may attain unto Me:
in quitting and in seeking Me you are helpless.
Your anguish is seeking a means for Me:
I was listening yesterday to your heavy sighs.
I am even able, without this waiting,
to give access and show unto you the way of passage,
Tat you may be delivered from this whirlpool of Time
and may set your foot upon the treasure of union with Me;
رذح ىب باتفآ ىور وچمه
رد هدرپ و زوس مصخ شيور تشگ
ناهج رد دب ور تخس ربميپ ره
ناهش شيج رب تفوك هراوس كي
ىمغ و سرت زا دينادرگن ور
ىملاع رب دزب اهنت هنت كي
خوش مشچ و ور تخس دشاب گنس
خولك رپ ناهج زا دسرتن وا
دش تخل كي نز تشخ زا خولك ناك
دش تخس ىيادخ عنص زا گنس
باسح زا دننورب رگ نادنفسوگ
باصق نآ دسرتب ىك ناشيهبنا ز
تسا ىعار نوچ ىبن عار مكلك
تسا ىعاس وا همر دننام قلخ
دربن رد دسرتن ناپوچ همر زا
درس و مرگ زا دوب ظفاح ناشكيل
همر رب وا رهق ز ىگناب دنز رگ
همه رب دراد هك نآ تسا رهم ز ناد
ون تخب مشوگ هب ديوگ نامز ره
وشم نيگمغ منك نيگمغ ارت هك
منك نآ ز نايرگ و نيگمغ ارت نم
منك ناهنپ نادب مشچ زا تك ات
وت ىوخ اهمغ ز منادرگ خلت
وت ىور زا دب مشچ ددرگب ات
ىنم ىايوج و ىدايص وت هن
ىنم ىار ى هدنكفا و هدنب
ىسر رد نم رد هك ىشيدنا هليح
ىسك ىب نم نتسج و قارف رد
وت درد نم ىپ ديوج ىم هراچ
وت درس هآ شود مدونش ىم
راظتنا نيا ىب هك مه مناوت نم
راذگ هار تميامنب مهد هر
ىهراو نارود بادرگ نيا زا ات
ىهن اپ ملاصو جنگ رس رب
But the sweetness and delights of the resting-place
are in proportion to the pain of the journey.
رقم تاذل و ىنيريش كيل
رفس جنر ى هزادنا رب تسه
Ten will you enjoy your town and your kinsfolk
when you sufer pains and tribulations from exile.’”
Comparison of the true believer’s feeing and his impatience in afiction to the agitation
and restlessness of chick-peas and other pot-herbs when boiling in the pot,
and to their running upwards in order to jump out.
Look at a chickpea in the pot,
how it leaps up when it is subjected to the fre.
At the time of its being boiled, the chickpea comes up continually
to the top of the pot and raises a hundred cries,
Saying, “Why are you setting the fre on me?
Since you bought me, how are you turning me upside down?”
Te housewife goes on hitting it with the ladle. “No!” says she:
“boil nicely and don’t jump away from one who makes the fre.
I do not boil you because you are hateful to me:
nay, it is that you may get taste and savour,
So that you may become nutriment and mingle with the spirit:
this afiction of yours is not on account of being despised.
You, when green and fresh, were drinking water in the garden:
that water-drinking was for the sake of this fre.”
His mercy is prior to His wrath,
to the end that by mercy he may sufer afiction.
His mercy preceded His wrath
in order that the stock-in trade, existence, should come to hand;
For, without pleasure, fesh and skin do not grow;
and unless they grow, what shall the love of the Friend consume?
If, because of that requirement, acts of wrath come to pass,
to the end that you may give up that stock-in-trade,
Again the Grace will come in order to excuse it, saying,
“you have washed yourself and have leaped forth from the river.”
She says, “O chickpea, you did feed in the springtime:
Pain has become your guest: entertain him well,
ىروخ رب ناشيوخ ز و رهش زا هگ نآ
ىرب اهتنحم و جنر ىبيرغ زك
شوج رد جياوح رگيد و دوخن ىرارق ىب و بارطضا هب لب رد وا ىربص ىب و نموم نتخيرگ ليثمت
دنهج نوريب ات نديود رب و گيد
نوچ گيد رد ىدوخن ردنا رگنب
نوبز شتآ ز دش وچ لاب دهج ىم
شوج تقو ديآ رب دوخن نامز ره
شورخ دص درآ رب و گيد رس رب
ىنز ىم رد نم هب شتآ ارچ هك
ىنك ىم منوگن نوچ ىديرخ نوچ
ىن هك ونابدك زيلفك دنز ىم
ىنك شتآ ز هجمرب و شوجب شوخ
ىنم هوركم هك مناشوجن نآ ز
ىنشاچ و قوذ وت ىريگ ات هكلب
ناج هب ىزيمايب ىدرگ اذغ ات
ناحتما نيا تتسين ىراوخ رهب
رت و زبس ناتسب هب ىدروخ ىم بآ
روخ بآ نآ تس هدب شتآ نيا رهب
نآ ز رهق زا تس هدب قباس شتمحر
ناحتما لها ددرگ تمحر ز ات
تس هدش قباس نآ زا رهق رب شتمحر
تسد هب ديآ دوجو ى هيامرس هك ات
تسوپ و محل ديورن تذل ىب هكنا ز
تسود قشع دزادگ هچ ديورن نوچ
اهرهق ديايب رگ اضاقت نآ ز
ار هيامرس نآ راثيا ىنك ات
وا رذع ىارب ديآ فطل زاب
وج ز ىتسجرب و لسغ ىدركب هك
راهب رد ىديرچ دوخن ىا ديوگ
راد شوكين دش وت نامهم جنر
Tat the guest may return, giving thanks,
and may relate your generosity in the presence of the King,
زاس ركش ددرگ زاب نامهم هك ات
زاب وت راثيا ز ديوگ هش شيپ
So that the Bestower of favour may come to you instead of the favour,
and that all favours may envy you.
I am Khalíl, and you are my son: lay your head before the knife:
lo, I see that I shall sacrifce you.
Lay your head before wrath, with heart unmoved,
that I may cut your throat, like Ismail.
I will cut of your head, but this head is the head
that is immune from being cut of and dying;
Yet your giving yourself up is the object of eternal purpose:
O Moslem, you must seek to give yourself up.
Continue, O chickpea, to boil in tribulation,
that neither existence nor self may remain to you.
If you have laughed in that garden,
you are the rose of the garden of the spirit and the eye.
If you have been parted from the garden of water and earth,
you have become food in the mouth and have entered into the living.
Become nutriment and strength and thoughts!
You were milk: be a lion in the jungles!
By God, you grew from His attributes in the beginning:
go back nimbly and feetly into His attributes.
You came from the cloud and the sun and the sky;
then did you become attributes and ascend to heaven.
You came in the form of rain and heat:
you will go into the goodly attributes.
You were a part of the sun and the cloud and the stars:
you became soul and action and speech and thoughts.”
Te existence of the animal arose from the death of the plant:
“slay me, O trusty friends” is right.
Since there is such a victory for us afer the checkmate,
“truly, in my being slain there is a life” are true.
Action and speech and sincerity became the food of the angel,
so that by means of this ladder he mounted to heaven,
Just as that morsel became the food of Man,
it mounted from inanimateness and became possessed of soul.
دسر معنم تتمعن ىاج هب ات
دسح وت رب درب اهتمعن هلمج
كچب شيپ رسپ وت مليلخ نم
كحبذأ ينارأ ينإ هنب رس
رارق رب لد هن رهق شيپ هب رس
راو ليعامسا تقلح مربب ات
تسا ىرس نآ رس نيا كيل مربب رس
تسا ىرب ندرم و نتشگ هديرب زك
تست ميلست لزا دوصقم كيل
تسج ميلست تدياب ناملسم ىا
لتبا ردنا شوج ىم دوخن ىا
ارت دنام دوخ هن و ىتسه هن ات
ىا هديدنخ رگا ناتسب نآ ردنا
ىا هديد و ناج ناتسب لگ وت
ىدش لگ و بآ غاب زا ادج رگ
ىدمآ ايحا ردنا ىتشگ همقل
اه هشيدنا و توق و اذغ وش
اه هشيب رد وش ريش ىدوب ريش
لا و ىا هتسر شتافص زا
تسچ و كلاچ ور زاب شتافص رد
ىدمآ نودرگ ز و ديشروخ و ربا ز
ىدشرب نودرگ و فاصوا ىدش سپ
بات و ناراب تروص رد ىدمآ
باطتسم تافص ردنا ىور ىم
ىدب اهمجنا و ربا و ديش وزج
ىدش اه تركف و لوق و لعف و سفن
تابن گرم زا دش ناويح ىتسه
تاقث اي ينولتقا دمآ تسار
تام دعب ار ام تسا ىدرب نينچ نوچ
تايح يلتق يف نإ دمآ تسار
كلم توق دش قدص و لوق و لعف
كلف ىوس دش جارعم نيدب ات
رشب توق دش همعط ناك نانچ نآ
روناج دش و دش رب ىدامج زا
As regards this topic,
a wide explanation will be given in another place.
ىروانهپ همجرت ار نخس نيا
ىرگيد ماقم رد ديآ هتفگ
“Te caravan is incessantly arriving from heaven
that they may trafc and go back again.
Go, then, sweetly and gladly with free-will,
not with bitterness and loathing, like a thief.
I am speaking bitter words to you,
in order that I may wash you of bitterness.
Te frozen grape is thawed by cold water
and lays aside its coldness and congealment.
When, from bitterness, your heart is flled with blood,
and then you will escape from all bitterness.
A comparison showing how the true believer becomes patient when he understands
the inward meaning and the benefcial nature of tribulation
A dog is not for hunting, he has no collar:
the raw and uncooked is nothing but the insipid.”
Te chickpea said, “Since it is so, O lady,
I will gladly boil: give me help in verity!
In this boiling you art, as it were, my architect:
smite me with the skimming spoon, for you smite very delightfully.
I am as the elephant: beat and brand my head
that I may not dream of India and gardens;
So that I may submit myself to the boiling,
to the end that I may fnd a way to that embrace;
Because Man, in independence, grows insolent
and becomes hostile, like the dreaming elephant
When the elephant dreams of India,
he does not listen to the driver and displays viciousness.”
How the housewife made apologies to the chickpea,
and the wise purpose in her keeping the chickpea on the boil.
Te dame says to it,
“Formerly I, like you, was a part of the earth.
دسر ىم نودرگ ز مياد ناوراك
دور ىم او دنك ىم ترات ات
رايتخا اب شوخ و نيريش ورب سپ
راودزد تهارك و ىخلت هب هن
ارت ميوگ ىم خلت ثيدح نآ ز
ارت يوش ورف اهيخلت ز ان
دهر هدرسفا روگنا درس بآ ز
دهن نوريب ىگدرسفا و ىدرس
ىوش نوخ رپ لد هك نوچ ىخلت ز وت
ىور نوريب همه اهيخلت ز سپ
تسين قوط ار وا تسين ىراكش گس
تسين قوذ ىب زج هديشوجان و ماخ
ىتس ىا تسا نينچ نوچ دوخن تفگ
ىتسار هد يراي مشوجب شوخ
ىنم رامعم وچ ششوج نيا رد وت
ىنز ىم شوخ سب هك نز مزيلچفك
غاد و مخز نز مرس رب مليپ وچمه
غاب و ناتسدنه باوخ منيبن ات
نم شوج رد مهد رد ار دوخ هك ات
نم شوغآ نآ رد باي ىهر ات
دوش ىغاط انغ رد ناسنا هكنا ز
دوش ىغاي يب باوخ ليپ وچمه
ار دنه دنيب باوخ رد نوچ ليپ
اغد درآ دونشن ار نابليپ
ار دوخن ونابدك نتشاد شوج رد تمكح و دوخن اب ونابدك نتفگ رذع
نيا زا شيپ هك ار و ديوگ ىتس نآ
يمز ىازجا ز مدوب وت وچ نم
دوش فقاو لب ريخ و رس رب نوچ نموم ندش رباص ليثمت
Afer I had drunk a fery self-mortifcation,
then I became an acceptable and worthy one.
ىرذآ داهج مديشونب نوچ
ىروخ ردنا و متشگ اريذپ سپ
For a long while, I boiled in Time;
for another long while, in the pot of the body.
By reason of this double boiling I became strength to the senses:
I became spirit: then I became your teacher.
in the inanimate state I used to say, ‘You are running to the end
that you may become knowledge and spiritual qualities.’
Since I have become spirit,
now boil once more and pass beyond animality.”
Beseech God continually that you may not stumble over these deep sayings
and that you may arrive at the end,
For many have been led astray by the Qur’an:
by that rope a multitude have fallen into the well.
Tere is no fault in the rope, O perverse man,
inasmuch as you had no desire for the top.
Te remainder of the story of the guest of that guest-killing mosque,
and his frmness and sincerity
Tat high-aspiring stranger to the town said,
“I will sleep in this mosque at night.
O mosque, if you become my Karbala,
you will be the Ka’ba that fulfls my need.
Listen, give me leave, O chosen house,
that I may perform a rope-dance, like Mansur!
If in counselling you have become Gabriel,
Khalil will not crave succour in the fre’.
Go, O Gabriel, for, having been kindled,
I, like aloes-wood and ambergris, am better burnt.
O Gabriel, although you are helping
and guarding like a brother,
O brother, I am eager for the fre:
I am not that spirit that I should become more and less.”
نمز ردنا ما هديشوج ىتدم
نت گيد نورد رگيد ىتدم
مدش اهسح توق ششوج ود نيز
مدش اتسا ارت سپ متشگ حور
ىود ىم نآ ز ىمتفگ ىدامج رد
ىونعم تافص و ملع ىوش ات
رگد راب سپ حور وت ىدش نوچ
رذگ ىناويح ز نك رگيد شوج
اه هتكن نيز ات هاوخ ىم ادخ زا
اهتنم رد ىسر و ىزغلن رد
دندش هرمگ ىسب نآرق زا هكنا ز
دندش هچ نورد ىموق نسر نآ ز
دونع ىا ىمرج تسين ار نسر رم
دوبن لابرس ىادوس ارت نوچ
وا قدص و تابث و شك نامهم دجسم نآ نامهم ى هصق ىقاب
بلط لابرس رهش بيرغ نآ
بش هب دجسم نيا رد مبسخ ىم تفگ
ىوش نم ىلبرك رگ ادجسم
ىوش نم ىاور تجاح ى هبعك
راد هديزگب ىا راذگب ارم نيه
راوروصنم منك ىزاب نسر ات
ليئربج تحيصن ردنا ديدش رگ
ليلخ شتآ رد ثوغ دهاوخن ىم
هتخورفا نم هك ور ليئربج
هتخوس ربنع و دوع نوچ مرتهب
ىنك ىم ىراي هچ رگ ليئربج
ىنك ىم ىرادساپ ردارب نوچ
مكباچ رذآ رب نم ردارب ىا
مك و شيب مدرگ هك مناج نآ هن نم
Te animal spirit is increased by fodder:
it was a fre and was consumed like frewood.
فلع زا ديازف ىناويح ناج
فلت دش مزيه وچ و دوب ىشتآ
Had it not become frewood, it would have been fruitful:
it would have prospered unto everlasting and would have caused prosperity.
Know that this fre is a burning wind:
it is a ray of fre, not the essence thereof.
Assuredly the essence of fre is in the ether:
on the earth there is its ray and shadow.
Of necessity, the ray, on account of quivering, does not endure:
it is speedily returning to its source.
Your stature is normally invariable,
your shadow is now short, now long.
Inasmuch as no one fnds permanence in the ray,
the refections return to origins.
Listen, close your mouth: Mischief has opened its lips.
Dry up! God best knows the right way.
Account of the conception of evil fancies by those defcient in understanding.
Before this tale reaches the conclusion,
there comes from the envious a vapour of stench.
I am not pained by it, but this kick
may break the nerve of a simple-hearted man’s mind.
Well did the Sage of Ghazna set forth the spiritual parable
for the sake of those who are veiled,
Tat if one see in the Qur’an naught but words,
this is not surprising on the part of them that have lost the way,
Since the eye of the blind is sensible of naught
but heat from the beams of the luminous sun.
Suddenly a great booby popped his head out of an ass-stable,
like a railing woman,
Tat this discourse, namely, the Masnaví, is low;
it is the story of the Prophet and imitation;
ىدب رمثم وا مزيه ىتشگن رگ
ىدب رماع مه و رومعم دبا ات
نادب شتآ نيا تسا نازوس داب
نآ نيع هن دوب شتآ وترپ
نيقي دمآ ريثا رد شتآ نيع
نيمز ردنا تسا ىو ى هياس و وترپ
بارطضا ز دياپن وترپ مرجل
باتش ددرگ ىم زاب ندعم ىوس
زاس هب دمآ رارقرب وت تماق
زارد مد كي ىمد هتوك تا هياس
تابث سك دباين وترپ رد هكنا ز
تاهما ىوس تشگ او اهسكع
داشگ بل هنتف دنب رب ناهد نيه
داشرلاب ملعأ
لا رآ كشخ
نامهف رصاق نديشيدنا دب لايخ ركذ
دسر صلخم ات هصق نيا كنآ زا شيپ
دسح لها زا دمآ ىدنگ دود
دگل نيا كيل نيا زا مجنر ىمن نم
دنك ىپ ار ىلد هداس رطاخ
ىونزغ ميكح نآ درك نايب شوخ
ىونعم لاثم نابوجحم رهب
لاق ريغ دنيبن رگ نآرق ز هك
للض باحصا ز دوبن بجع نيا
رون ز رپ باتفآ عاعش زك
روك مشچ دباين ىم ىمرگ ريغ
ىا هناخ رخ زا هاگان ىطبرخ
ىا هناعط نوچ دروآ نورب رس
ىونثم ىنعي تسا تسپ نخس نياك
ىور ىپ و تسا ربمغيپ ى هصق
Tere is no mention of investigation and the sublime mysteries
towards which the saints make their steeds gallop;
دنلب رارسا و ثحب ركذ ىن
دنمس وس نآ ايلوا دنناود هك
from the stations of asceticism to the passing away,
step by step up to union with God,
the explanation and defnition of every station and stage,
so that by means of the wings thereof a man of heart should soar.
When the Book of God came,
the unbelievers railed likewise at it too,
Saying, “It is legends and paltry tales;
there is no profound inquiry and lofy speculation;
Te little children understand it;
it is naught but things approved and disapproved—
Te account of Joseph, the account of his curly locks,
the account of Jacob and Zalikha and her passion.
It is plain, and every one fnds the way:
where is the exposition in which the intellect becomes lost?”
He said, “If this seems easy to you,
say one Sura so ‘easy’ as this.
Let the Jinn and mankind and the skilled among you
produce a single verse of this ‘easy’ style.”
Commentary on the Tradition of Mustafa, on whom be peace, that the Quran
has an exterior and an interior, and that its interior has an interior, to seven interior.
A man’s paternal and maternal uncles for a hundred years
and of his state not see the tip of a hair.
Know that the words of the Quran have an exterior,
and under the exterior an interior, exceedingly overpowering;
And beneath that inward a third interior,
wherein all intellects become lost.
Te fourth interior of the Quran none has perceived at all,
except God the peerless and incomparable.
In the Quran do not you, O son, regard the exterior:
the Devil regards Adam as nothing but clay.
Te exterior of the Quran is like a man’s person,
for his features are visible, while his spirit is hidden.
انف ات لتبت تاماقم زا
ادخ تاقلم ات هياپ هياپ
ىلزنم و ماقم ره دح و حرش
ىلد بحاص درپ رب وز رپ هب هك
نآ رب مه دمايب
لا باتك نوچ
نارفاك نآ دندز هنعط نينچ نيا
دنژن ى هناسفا و تسا ريطاسا هك
دنلب ىقيقحت و ىقيمعت تسين
دننك ىم شمهف درخ ناكدوك
دنسپان و دنسپ رما زج تسين
شمخ رپ فلز ركذ فسوي ركذ
شمغ و اخيلز و بوقعي ركذ
درب ىم ىپ ىسك ره و تسا رهاظ
درخ ىو رد دوش مگ هك نايب وك
وت هب نيا ديامن ناسآ رگا تفگ
وگب هروس ىكي ناسآ نينچ نيا
راك لها و ناتسنا و ناتنج
رايب ناسآ نيا زا تيآ ىكي وگ
نطبأ ةعبس ىلإ نطب هنطبل و نطب و رهظ نآرقلل هك ملسلا و ةلصلا هيلع ىفطصم ربخ نيا ريسفت
وا لاخ و مع لاس دص ار درم
وا لاح دنيبن ىيوم رس كي
تسا ىرهاظ هك نادب ار نآرق فرح
تسا ىرهاق سب ىنطاب رهاظ ريز
موس نطب ىكي نطاب نآ ريز
مگ هلمج اهدرخ ددرگ وا رد هك
ديدن سك دوخ ىبن زا مراچ نطب
ديدن ىب ريظن ىب ىادخ زج
نيبم رهاظ رسپ ىا نآرق ز وت
نيط هك زج دنيبن ار مدآ ويد
تسا ىمدآ صخش وچ نآرق رهاظ
تسا ىفخ شناج و رهاظ ششوقن هك
تهج و تسين شيوخ ندرك ناهنپ تهج اهراغ و اههوك هب ملسلا مهيلع ايلوا و ايبنا نتفر هك نآ نايب
نكمم ردق هب ايند زا عاطقنا رب ضيرحت و تسا قلخ داشرا تهج هكلب تسين قلخ شيوشت و فوخ
It is explained that the going of the prophets and the saints, on whom be peace, to mountains and caves,
is not for the purpose of hiding themselves and on account of their fear of being disturbed by the people,
but for the purpose of guiding the people in the right way
and inciting them to abandon this world as much as is possible.
As for their saying that the saints are in the mountains
in order that they may be hidden from the eyes of men,
In the sight of the people they are higher than a hundred mountains
and plant their footsteps on the Seventh Heaven.
Why, then, should he who is beyond a hundred seas and mountains
become hidden and seek the mountains?
He has no need to fee to the mountains, he in pursuit
of whom the colt, Heaven, has dropped a hundred horse-shoes.
Te celestial sphere revolved and never saw the dust of the spirit;
Heaven donned the garb of mourning.
If, outwardly, the peri is hidden,
Man is a hundred times more hidden than the peris.
In the view of the intelligent, Man is indeed
a hundred times more hidden than the peri who is concealed.
Since, in the view of the intelligent, Man is hidden,
how must be the Adam who is pure in the unseen world!
Comparison of the form of the saints and the form of the speech of the saints to the form of the rod
of Moses and to the form of the incantation of Jesus, peace be on them both!
Man is like the rod of Moses;
Man is like the incantation of Jesus.
For the sake of justice and for the sake of decorum,
the true believer’s heart is in the hand of God, between two fngers.
Its exterior is a piece of wood,
but existence is one mouthful to it when it opens its throat.
In the incantation of Jesus do not regard the letter and the sound:
regard the fact that Death turned and fed from it.
دنوب هك رد ايلوا دنيوگ هك نآ
دنوش ناهنپ نامدرم مشچ ز ات
دنا هك دص زارف ناشيا قلخ شيپ
دنهن ىم متفه خرچ رب دوخ ماگ
دوب وج هك دوش ناهنپ ارچ سپ
دوب وس نآ ز هك و ايرد دص ز واك
تخيرگ هك ىوس هب دوبن شتجاح
تخير لعن دص كلف ى هرك شيپ زك
ناج درگ وا ديدن و ديدرگ خرچ
نامسآ ديشوپب هماج تيزعت
دوب ناهنپ ىرپ نآ رهاظ هب رگ
دوب نايرپ زا رت ناهنپ ىمدآ
تسا رمضم هك ىرپ نآ ز لقاع دزن
تسا رت ناهنپ دوخ راب دص ىمدآ
تسا ىفخ نوچ لقاع كيدزن ىمدآ
تسا ىفص وا بيغ رد هك مدآ دوب نوچ
ملسلا امهيلع ىسيع نوسفا تروص و ىسوم ىاصع تروص هب ايلوا ملك تروص و ايلوا تروص هيبشت
تسا ىسوم ىاصع نوچمه ىمدآ
تسا ىسيع نوسف نوچمه ىمدآ
نيز رهب و داد رهب قح فك رد
نيعبصا نيب تسه نموم بلق
وا شيپ نكيل و ىبوچ شرهاظ
ولگ دياشگب وچ همقل كي نوك
توص و فرح ىسيع نوسفا ز نيبم وت
توم تشگ نازيرگ ىو زك نيبب نآ
In his incantation do not regard the petty words:
consider that the dead sprang up and sat down.
تسپ تاجهل نآ شنوسفا ز نيبم وت
تسشن و تسج رب هدرم هك رگن نآ
In that rod, do not regard the easy getting:
regard the fact that it clef the green sea.
You have seen from afar the black canopy:
take a step forward and behold the army!
From afar you see nothing but the dust:
advance a little and see the man in the dust.
His dust makes eyes bright;
his manliness uproots mountains.
When Moses came up from the remotest part of the desert,
at his advent Mount Sinai began to dance.
Commentary on, O you mountains, repeat in accord with him, and the birds.
Te face of David shone with His glory:
the mountains sang plaintively afer him.
Te mountain became an accompanist to David:
both the minstrels drunk in love for a King.
Te command came, “O you mountains repeat”:
both joined their voices and kept the tune together.
He said, “O David, you have sufered separation:
for My sake you have parted from your intimates.”
O lonely stranger who have become friendless,
from whose heart the fre of longing has famed up,
You desire minstrels and singers and boon-companions:
the Eternal One brings the mountains unto you.
He makes minstrels and singers and pipers:
He makes the mountain blow in measure before you,
To the end that you may know that, since the mountain is permitted to sing,
the saint has plaintive songs without lips or teeth.
Te melody of the particles of that pure-bodied one
is reaching his sensuous ear every moment.
His companions hear it not, he hears:
oh, happy is the soul that believes in his hidden mystery.
تفاي لهس ار اصع نآ رم نيبم وت
تفاكش ار ارضخ رحب هك نيبب نآ
هايس رتچ ىا هديد ىرود ز وت
هاپس رگنب هن شيپ او مدق كي
درگ هك زج ىنيبن ىم ىرود ز وت
درم درگ رد نيبب آ شيپ ىكدنا
دنك نشور وا درگ ار اه هديد
دنك رب وا ىدرم ار اههوك
تشد ىاصقا زا ىسوم دمآ رب نوچ
تشگ صاقر شمدقم زا روط هوك
َ رْ ي
طلا َ و
هَ عَ م ي
ب ّ و
ج اي ريسفت
هدش نابات شرف زا دواد ىور
هدش نلان شيپ ردنا اههوك
ىهرمه هتشگ دواد اب هوك
ىهش قشع رد تسم برطم ود ره
هدمآ رما ي
ب ّ و
ج اي
هدش هدرپ مه و زاوآ مه ود ره
ىا هديد ترجه وت ادواد تفگ
ىا هديربب نامد مه زا نم رهب
هدش سنوم ىب درف بيرغ ىا
هدز هلعش تلد زا قوش شتآ
ميدن و لاوق و ىهاوخ نابرطم
ميدق نآ درآ تشيپ ار اههوك
دنك ىيانرس و لاوق و برطم
دنك ىياميپ داب تشيپ هب هك
تساور ار هك نوچ هلان ىنادب ات
تساه هلان ار ىلو نادند و بل ىب
دسج ىفاص نآ ىازجا ى همغن
دسر ىم شسح شوگ رد ىمد ره
دونشب وا دنونشن نانيشنمه
دورگب شبيغ هب واك ناج كنخ ىا
He beholds a hundred discourses in himself,
while his companion has gotten no scent.
وگو تفگ دص دوخ سفن رد درگنب
وب چيه هدربن وا نيشنمه
Within your heart a hundred questions and a hundred answers
are coming from non-spatiality to your dwelling-place.
You hear; the ears do not hear,
if he brings his ear near to you.
O deaf man, I grant that truly you hear them not;
since you have seen their emblem, how will not you believe?
Reply to him who rails at the Masnavi on account of his being defcient in understanding.
O railing cur, you are bow-wowing and practicing evasion
for the purpose of railing at the Qur’an.
Tis is not such a lion that you will save your life from it
or carry of your faith from the claws of its vengeance.
Te Qur’an is proclaiming till the Resurrection—
“O people devoted to ignorance,
Who were deeming me to be an idle tale
and were sowing the seed of raillery and infdelity,
You yourselves have seen what you were scofng at,
that you were perishable and an idle tale.
I am the Word of God and subsistent through the Essence;
I am the Food of the soul of the soul. And the Jacinth of purity.
I am the Sunlight that has fallen upon you,
but I have not become separate from the Sun.
Lo, I am the Fountain of the Water of Life
that I may deliver the lovers from death.
If your greed had not raised such a stench,
God would have poured a draught on your graves.”
Nay; I will accept the advice and counsel of the Sage:
I will not let my heart be sickened by every taunt.
تلد ردنا باوج دص و لاؤس دص
تلزنم ات ناكمل زا دسر ىم
اهشوگ نآ ز دونشن وت ىونشب
ار شوگ درآ وت كيدزن هب رگ
ىونشن ار نآ وت دوخ رك ىا مريگ
ىورگن نوچ ىا هديد شلاثم نوچ
دوخ مهف روصق زا ىونثم رد هدننز هنعط باوج
ىنك ىم وعوع وت نعاط گس ىا
ىنك ىم وش نورب ار نآرق نعط
ىرب ناج ىو زك تسا ريش نآ هن نيا
ىرب ناميا وا رهق ى هجنپ ز اي
ادن نآرق دنز ىم تمايق ات
ادف هتشگ ار لهج ىهورگ ىا
ديتشادنپ ىم هناسفا ارم هك
ديتشاك ىم ىرفاك و نعط مخت
تيدز ىم هنعط هك نآ ديديدب دوخ
تيدب هناسفا و ىناف امش هك
تاذ هب مياق و مقح ملك نم
تاكز توقاي و ناج ناج توق
امش رب هداتف مديشروخ رون
ادج هتشگان ديشروخ زا كيل
تايح بآ نآ عوبني منم كن
تامم زا ار ناقشاع مناهر ات
ىتخيگنن ناتزآ دنگ نانچ رگ
ىتخير قح ناتروگ رب ىا هعرج
ميكح نآ دنپ و تفگ مريگب هن
ميقس ىنعط ره هب منادرگن لد
ناسياس نديلوخش ببس هب ندروخ بآ زا بسا ى هرك نديمر رد ندز لثم
Parable of the foal’s refusing to drink the water because of the bawling of the grooms.
As he has said in his discourse,
the foal and its mother were drinking the water.
Tose persons were bawling incessantly at the horses,
“Come on! Hey, drink!”
Tat bawling reached the foal:
it was lifing its head and refusing to drink.
Its mother asked, “O foal,
why are you always refusing to drink this water?”
Te foal said, “Tese people are bawling:
I am afraid of the occurrence of their shouts.
Terefore my heart is trembling and jumping:
dread of the occurrence of the outcry is coming on me.”
Te mother said, “Ever since the world existed,
there have been busybodies of this sort on the earth.”
Listen, do your own business, O worthy man:
soon will they tear their beards.
Te time is restricted, and the abundant water is fowing away:
drink frst, through being parted, you fall to pieces.
Tere is a famous conduit, full of the Water of Life:
draw the Water, in order that verdure may grow up from you.
We are drinking the water of Khizr from the river of the speech of the