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منشور بواسطةMahmoud Mostafa

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Published by: Mahmoud Mostafa on May 16, 2010
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In The Name Of God The Merciful The Compassionate

یونثم لوا رتفد
his is the Book of the Masnavi, which is the roots of the roots of the roots of the Way in respect of unveiling
the mysteries of attainment and of certainty; and which is the greatest science of God and the clearest way
of God and the most manifest evidence of God.
he likeness of the light thereof is as a niche in which is a candle shining with radiance brighter than the dawn.
It is the heart’s Paradise, having fountains and boughs, one of them a fountain called Salsabil amongst the
travellers on this Path; and in the view of the possessors of stations and graces, and it is best as a station and most
excellent as a resting-place. There the righteous eat and drink, and there the free are gladdened and rejoiced; and
like the Nile of Egypt it is a drink to them that endure patiently, but a grief to the people of Pharaoh and the
unbelievers, even as God has said, He lets many be misled thereby and He lets many be guided thereby. It is the
cure for breasts, and the purge of sorrows, and the expounder of the Qur’an, and the abundance of gifs, and the
cleansing dispositions ; by the hands of noble righteous scribes who forbid None shall touch it except the purifed.
Falsehood does not approach it either fom before or behind, since God observes it and watches over it, and He is
the best guardian and He is the most merciful of them that show mercy. And it has other titles of honour which
God has bestowed upon it.
e have confned ourselves to this little, for the little is an index to the much, and a mouthful is an index to
the pool, and a handful is an index to a great threshing-foor.
he feeble slave who has need of the mercy of God most High, Muhammad son of Muhammad son of al-
Husayn of Balkh—may God accept from him says : “ I have exerted myself to give length to the Poem in
Rhymed Couplets, which comprises strange tales and rare sayings and excellent discourses and precious indica-
tions, and the path of the ascetics and the garden of the devotees-- brief in expression but manifold in meaning—
at the request of my master and stay and support, the place of the spirit in my body, and the treasure of my to-day
and my to-morrow, namely, the Shaykh, the exemplar for them that know God and the leader of them that
possess right guidance and certainty, the helper of humankind, the trusted keeper of hearts and consciences, the
charge deposited by God amongst His creatures, and His choice amongst His creation, and His injunctions to
His Prophet and His secrets to His chosen one, the key of the treasuries of the empyrean, the trustee of the riches
stored in the earth, the father of virtues, the Sword of the Truth and Religion, Hasan son of Muhammad son of
al-Hasan, generally known as Ibn Akhi Turk, the Abu Yazid of the time, the Junayd of the age, the entirely vera-
cious son of an entirely veracious sire and grandsire—may God be well-pleased with him and with them !—a na-
tive of Urmiya, tracing his descent to the Shaykh who is honoured for having said, ‘In the evening I was a Kurd,
and in the morning I was an Arab.’ May God sanctify his soul and the souls of his successors! How goodly is the
ancestor and how goodly the successor!
is is a lineage upon which the sun has cast its mantle, and a renown of ancestry before which the stars have
dimmed their beams. Their courtyard has ever been Fortune’s gibla, wherever the sons of the rulers turn ,
and Hope’s Ka`ba which is circumambulated by deputations of the suitors for bounty; and may it never cease to
be thus, so long as a star rises and an orient sun appears above the horizon, to the end that it may be a fastness for
the godly, spiritual, heavenly, super-celestial, illuminated ones who possess insight, the silent ones who behold,
the absent ones who are present, the kings beneath threadbare garments, the nobles of the nations, the owners of
excellences, the luminaries who display the evidences. Amen, O Lord of all created beings! And this is a prayer
that will not be rejected, for it is a prayer that includes all classes of the creation. Glory be to God, the Lord of
all created beings, and God bless the best of His creatures, ‘Mohammed, and his kin, the noble, the pure!”
یونثم لوا رتفد
Listen to the reed how it tells a tale,
complaining of separations—
Saying, “Ever since I was parted from the reed-bed,
my lament, has caused man and woman to moan.
I want a bosom torn by severance,
that I may unfold the pain of love-desire.
Every one who is lef far from his source
wishes back the time when he was united with it.
In every company I uttered my grieving cry;
I consorted with the unhappy and with them that rejoice.
Every one became my friend from his own opinion;
none sought out my secrets from within me.
My secret is not far from my complaint,
but ear and eye lack the light.
Body is not veiled from soul, or soul from body,
yet none is permitted to see the soul.
Tis noise of the reed is fre, it is not wind:
whoever has not this fre, may he be nothing!
It is the fre of Love that is in the reed,
it is the fervour of Love that is in the wine.
Te reed is the comrade of every one who has been parted from a friend:
its strains pierced our hearts.
Who ever saw a poison and antidote like the reed?
Who ever saw a sympathiser and a longing lover like the reed?
Te reed tells of the Way full of blood
and recounts stories of the passion of Majnun.
Only to the senseless is this sense confded:
the tongue has no customer save the ear.
In our woe the days have become untimely:
our days travel hand in hand with burning griefs.
If our days are gone, let them go!—It is no matter.
Do You remain, for none is holy as You are!
دنك ىم تياكح نوچ ىن زا ونشب
دنك ىم تياكش اه ىيادج زا
دنا هديربب ارم ات ناتسين زك
دنا هديلان نز و درم مريفن رد
قارف زا هحرش هحرش مهاوخ هنيس
قايتشا درد حرش ميوگب ات
شيوخ لصا زا دنام رود واك ىسك ره
شيوخ لصو راگزور ديوج زاب
مدش نلان ىتيعمج ره هب نم
مدش نلاح شوخ و نلاح دب تفج
نم راي دش دوخ نظ زا ىسك ره
نم رارسا تسجن نم نورد زا
تسين رود نم ى هلان زا نم رس
تسين رون نآ ار شوگ و مشچ كيل
تسين روتسم نت ز ناج و ناج ز نت
تسين روتسد ناج ديد ار سك كيل
داب تسين و ىان گناب نيا تسا شتآ
داب تسين درادن شتآ نيا هك ره
داتف ىن ردناك تسا قشع شتآ
داتف ىم ردناك تسا قشع ششوج
ديرب ىراي زا هك ره فيرح ىن
ديرد ام ىاه هدرپ شياه هدرپ
ديد هك ىقايرت و ىرهز ىن وچمه
ديد هك ىقاتشم و زاسمد ىن وچمه
دنك ىم نوخ رپ هار ثيدح ىن
دنك ىم نونجم قشع ىاه هصق
تسين شوه ىب زج شوه نيا مرحم
تسين شوگ زج ىرتشم ار نابز رم
دش هاگ ىب اهزور ام مغ رد
دش هارمه اهزوس اب اهزور
تسين كاب ور وگ تفر رگ اهزور
تسين كاپ وت نوچ هك نآ ىا نامب وت
Whoever is not a fsh becomes sated with His water;
whoever is without daily bread fnds the day long.
دش ريس شبآ ز ىهام زج هك ره
دش ريد شزور تسا ىزور ىب هك ره
None that is raw understands the state of the ripe:
therefore my words must be brief. Farewell!
O son, burst your chains and be free!
How long will you be a bondsman toe silver and gold?
If you pour the sea into a pitcher, how much will it hold?
One day’s store.
Te pitcher, the eye of the covetous, never becomes full:
the oyster-shell is not flled with pearls until it is contented.
He whose garment is rent by a love
is purged of covetousness and all defect.
Hail, O Love that bring us good gain —
you that art the physician of all our ills
Te remedy of our pride and vainglory,
our Plato and our Galen!
Trough Love the earthly body soared to the skies:
the mountain began to dance and became nimble.
Love inspired Mount Sinai, O lover,
Sinai drunk and Moses fell in a swoon.
Were I joined to the lip of one in accord with me,
I too, like the reed, would tell all that may be told;
Whoever is parted from one who speaks his language becomes dumb,
though he have a hundred songs.
When the rose is gone and the garden faded,
you will hear no more the nightingale’s story.
Te Beloved is all and the lover a veil;
the Beloved is living and the lover a dead thing.
When Love has no care for him, he is lef as a bird without wings.
Alas for him then!
How should I have consciousness before or behind
when the light of my Beloved is not before me and behind?
Love wills that this Word should be shown forth:
if the mirror does not refect, how is that?
Dost you know why the mirror refects nothing?
Because the rust is not cleared from its face.
ماخ چيه هتخپ لاح دباينرد
ملسلا و دياب هاتوك نخس سپ
رسپ ىا دازآ شاب ،لسگب دنب
رز دنب و ميس دنب ىشاب دنچ
ىا هزوك رد ار رحب ىزيرب رگ
ىا هزور كي تمسق دجنگ دنچ
دشن رپ ناصيرح مشچ ى هزوك
دشن رد رپ دشن عناق فدص ات
دش كاچ ىقشع ز هماج ار هك ره
دش كاپ ىلك بيع و صرح ز وا
ام ىادوس شوخ قشع ىا شاب داش
ام ىاهتلع هلمج بيبط ىا
ام سومان و توخن ىاود ىا
ام سونيلاج و نوطلفا وت ىا
دش كلفا رب قشع زا كاخ مسج
دش كلاچ و دمآ صقر رد هوك
اقشاع دمآ روط ناج قشع
اقعاص ىسوم رخ و تسم روط
ىمتفج رگ دوخ زاسمد بل اب
ىمتفگ اهينتفگ نم ىن وچمه
ادج دش ىنابز مه زا وا هك ره
اون دص دراد هچ رگ دش نابز ىب
تشذگ رد ناتسلگ و تفر لگ هك نوچ
تشذگ رس لبلب ز سپ نا ز ىونشن
ىا هدرپ قشاع و تسا قوشعم هلمج
ىا هدرم قشاع و تسا قوشعم هدنز
وا ىاورپ ار قشع دشابن نوچ
وا ىاو ،رپ ىب دنام ىغرم وچ وا
سپ و شيپ مراد شوه هنوگچ نم
سپ و شيپ مراي رون دشابن نوچ
دوب نوريب نخس نياك دهاوخ قشع
دوب نوچ دوبن زامغ هنيآ
تسين زامغ ارچ ىناد ت هنيآ
تسين زاتمم شخر زا راگنز هكنا ز
O my friends listen to this tale:
in truth it is the very marrow of our inward state
ناتساد نيا ناتسود ىا ديونشب
نآ تسام لاح دقن تقيقح دوخ
Te story of the king’s falling in love with a handmaiden and buying her.
وا تحص رد ريبدت و كزينك ندش راميب و كزينك رب هاشداپ ندش قشاع تياكح
In olden time there was a king to whom belonged
the power temporal and also the power spiritual.
It chanced that one day he rode
with his courtiers to the chase.
On the king’s highway the king espied a handmaiden:
the soul of the king was enthralled by her.
Forasmuch as the bird, his soul, was futtering in its cage,
he gave money and bought the handmaiden.
Afer he had bought her and won to his desire,
by Divine destiny she sickened.
A certain man had an ass but no pack-saddle:
he got a saddle; the wolf carried away his ass.
He had a pitcher, but no water could be obtained:
when he found water, the pitcher broke.
Te king gathered the physicians together from lef and right
and said to them, “Te life of us both is in your hands.
My life is of no account, she is the life of my life.
I am in pain and wounded: she is my remedy.
Whoever heals her that is my life
will bear away with him my treasure and pearls, large and small?”
Tey all answered him, saying, “We will hazard our lives
and summon all our intelligence and put it into the common stock.
Each one of us is the Messiah of a world:
in our hands is a medicine for every pain.”
In their arrogance they did not say, “If God will”;
therefore God showed unto them the weakness of Man.
I mean omission of the saving clause is a hardness of heart ;
not the mere saying of these words, for that is a superfcial circumstance.
How many a one has not pronounced the saving clause,
and yet his soul is in harmony with the soul of it!
Te more cures and remedies they applied,
the more did the illness increase, and the need was not fulflled.
نيا زا شيپ ىنامز رد ىهاش دوب
نيد كلم مه و شدوب ايند كلم
راوس دش ىزور هاش اقافتا
راكش رهب زا شيوخ صاوخ اب
هار هاش رب هش ديد كزينك كي
هاش ناج كزينك نآ ملغ دش
ديپط ىم نوچ سفق رد شناج غرم
ديرخ ار كزينك نآ و لام داد
دش رادروخرب و ار وا ديرخ نوچ
دش راميب اضق زا كزينك نآ
دوبن شنلاپ ،تشاد رخ ىكي نآ
دوبر رد ار رخ گرگ نلاپ تفاي
تسد هب دمان ىم بآ شدوب هزوك
تسكش هزوك دوخ تفاي نوچ ار بآ
تسار و پچ زا درك عمج نابيبط هش
تسامش تسد رد ود ره ناج تفگ
تسوا مناج ناج تسا لهس نم ناج
تسوا منامرد ما هتسخ و دنمدرد
ارم ناج رم درك نامرد هك ره
ارم ناجرم و رد و جنگ درب
مينك ىزاب ناج هك شدنتفگ هلمج
مينك ىزابنا و ميرآ درگ مهف
تسا ىملاع حيسم ام زا ىكي ره
تسا ىمهرم ام فك رد ار ملا ره
رطب زا دنتفگن دهاوخ ادخ رگ
رشب زجع ناشدومنب ادخ سپ
تسا ىتوسق مدارم انثتسا كرت
تسا ىتلاح ضراع هك نتفگ نيمه ىن
تفگ هب انثتسا هدروان اسب ىا
تفج تسانثتسا ناج اب وا ناج
اود زا و جلع زا دندرك هچ ره
اوران تجاح و نوزفا جنر تشگ
Te sick gir1 became as a hair,
the eyes of the king fowed with tears of blood, like a river.
دش ىوم نوچ ضرم زا كزينك نآ
دش ىوج نوچ نوخ كشا زا هش مشچ
By Divine destiny, oxymel produced bile,
and oil of almonds was increasing the dryness.
From myrobalm constipation resulted, relaxation ceased;
and water fed the fames, like naphtha.
How it became manifest to the king that the physicians were unable to cure the handmaiden
and how he turned his face towards God and dreamed of a holy man.
When the king saw the powerlessness of those physicians,
he ran bare-footed to the mosque.
He entered the mosque and advanced to the mihrab:
the prayer-carpet was bathed in the king’s tears.
On coming to himself out of the food of ecstasy
he opened his lips in goodly praise and laud,
Saying, “O You whose least gif is the empire of the world,
what shall I say, inasmuch as You know the hidden thing?
O You with whom we always take refuge in our need,
once again we have missed the way.
But You have said, ‘Although I know your secret,
nevertheless declare it forthwith in your outward act.’”
When from the depths of his soul he raised a cry,
the sea of Bounty began to surge.
Slumber overtook him in the midst of weeping:
he dreamed that an old man appeared
And said, “Good tidings, O king! Your prayers are granted.
If tomorrow a stranger come for you, he is from me.
When he comes, he is the skilled physician:
deem him veracious, for he is trusty and true.
In his remedy behold absolute magic;
in his temperament behold the power of Haqq.
When the promised hour arrived and day broke
and the sun, from the east, began to burn the stars,
دوزف ارفص نيبگنكرس اضق زا
دومن ىم ىكشخ ماداب نغور
تفر قلطا دش ضبق هليله زا
تفن وچمه دش ددم ار شتآ بآ
ار ىلو وا نديد باوخ رد و ادخ هاگرد هب هاشداپ ،ندروآ ىور و كزينك ى هجلاعم زا ناميكح زجع ندش رهاظ
ديدب ار ناميكح نآ زجع وچ هش
ديود دجسم بناج هنهرب اپ
دش بارحم ىوس دجسم رد تفر
دش بآ رپ هش كشا زا هاگ هدجس
انف باقرغ ز دمآ شيوخ هب نوچ
انث و حدم رد داشگب نابز شوخ
ناهج كلم تششخب هنيمك ىاك
ناهن ىناد ىم وت نوچ ميوگ هچ نم
هانپ ار ام تجاح هشيمه ىا
هار ميدرك طلغ ام رگيد راب
ترس مناد ىم هچ رگ ىتفگ كيل
ترهاظ رب شنك اديپ مه دوز
شورخ ناج نايم زا دروآ رب نوچ
شوج هب شياشخب رحب دمآ ردنا
دوبر رد شباوخ هيرگ نايم رد
دومن ور ىريپ هك وا باوخ رد ديد
تساور تتاجاح هدژم هش ىا تفگ
تسام ز ادرف تديآ ىبيرغ رگ
تسا قذاح ىميكح وا ديآ هك نوچ
تسا قداص و نيما هك ناد شقداص
نيبب ار قلطم رحس شجلع رد
نيبب ار قح تردق شجازم رد
دش زور و هاگ هدعو نآ ديسر نوچ
دش زوس رتخا ،قرش زا باتفآ
Te king was in the belvedere,
expecting to see that which had been shown mysteriously.
رظتنم هش هرظنم ردنا دوب
رس دندومنب هچ نآ دنيبب ات
He saw a person excellent and worshipful,
a sun amidst a shadow,
Coming from afar, like the new moon:
he was non-existent, though existent in the form of imagination.
In the spirit imagination is as nothing;
behold a world on a phantasy!
Teir peace and their war on a thought,
and their pride and their shame spring from idea;
Tose imaginings which trap the saints
are the refection of the fair ones of the garden of God.
In the countenance of the invisible guest was appearing
that imagination which the king beheld in his dream.
Te king himself, instead of the chamberlains,
went forward to meet his guest from the Invisible.
Both were seamen who had learned to swim,
the souls of both were knit together without sewing.
Te king said, “You were my Beloved, not she;
but in this world deed issues from deed.
O you who art to me Mustafa, while I am like unto `Umar—
I will gird my loins to do you service.”
Beseeching the Lord, who is our Helper, to help us to observe self-control in all circumstances,
and explaining the harmful and pernicious consequences of indiscipline.
Let us implore God to help us to adab:
one who lacks self-control is deprived of the grace of the Lord.
Te undisciplined man does not mistreat himself alone,
but he sets the whole world on fre.
A table was coming down from heaven
without headache and without selling and buying,
Some of the people of Moses cried disrespectfully,
“Where is garlic and lentils?”
ىا هيام رپ ىلضاف ىصخش ديد
ىا هياس نايم رد ىباتفآ
لله دننام رود زا ديسر ىم
لايخ لكش رب تسه و دوب تسين
ناور ردنا لايخ دشاب شو تسين
ناور نيب ىلايخ رب ىناهج وت
ناشگنج و ناش حلص ىلايخ رب
ناشگنن و ناشرخف ىلايخ زو
تسايلوا ماد هك ىتلايخ نآ
تسادخ ناتسب نايور هم سكع
ديد باوخ ردنا هش هك ىلايخ نآ
ديدپ دمآ ىمه نامهم خر رد
تفر شيپاو نايجاح ىاج هب هش
تفر شيوخ بيغ نامهم نآ شيپ
هتخومآ انشآ ىرحب ود ره
هتخود رب نتخود ىب ناج ود ره
نآ هن ىتس هدوب وت مقوشعم تفگ
ناهج رد دزيخ راك زا راك كيل
رمع نوچ نم ىفطصم وت ارم ىا
رمك مدنب تتمدخ ىارب زا
ىبدا ىب ىاهررض تماخو ندرك نايب و اهلاح همه رد بدا تياعر قيفوت نتساوخ رد قيفوتلا ىلو دنوادخ زا
بدا قيفوت مييوج ادخ زا
بر فطل زا تشگ مورحم بدا ىب
دب تشاد ار دوخ هن اهنت بدا ىب
دز قافآ همه رد شتآ هكلب
ديسر ىم رد نامسآ زا هديام
دينش و تفگ ىب و عيب و ىرش ىب
سك دنچ ىسوم موق نايم رد
سدع و ريس وك دنتفگ بدا ىب
Te heavenly bread and dishes were cut of:
there remained the toil of sowing and mattock and scythe.
نامسآ زا نان و ناوخ دش عطقنم
نامساد و ليب و عرز جنر دنام
Again, when Jesus made intercession,
God sent food and bounty on trays,
But once more the insolent fellows omitted to show respect and,
like beggars, snatched away the food,
Jesus entreated them, saying,
“Tis is lasting and will not fail from of the earth.”
To show suspicion and greed
at the table of Majesty is ingratitude.
Because of those impudent wretches who were blinded by greed,
that gate of mercy was closed upon them.
On account of withholding the poor-tax no rain-clouds arise,
and in consequence of fornication the plague spreads in all directions.
Whatever befalls you of gloom and sorrow
is the result of irreverence and lack of Adab nevertheless.
Any one behaving with irreverence in the path of the Friend
is a brigand who robs men, and he is no man.
Trough Adab this Heaven has been flled with light,
and through discipline the angels became immaculate and holy
By reason of Adab the sun was eclipsed,
and insolence caused an ‘Azazil to be turned back from the door.
Te meeting of the king with the divine physician
whose coming had been announced to him in a dream
He opened his hands and clasped him to his breast
and received him, like love, into his heart and soul,
And began to kiss his hand and brow
and inquire concerning his home and journey.
With many a question he led him to the dais.
“At last,” said he, “I have found a treasure by being patient.”
He said, “ O gif from God and defence against trouble,
the meaning of ‘Patience is the key of joy’!
قح ،درك تعافش نوچ ىسيع زاب
قبط رب تمينغ و داتسرف ناوخ
دنتشاذگب بدا ناخاتسگ زاب
دنتشادرب اه هلز نايادگ نوچ
نيا هك ار ناشيا ىسيع هدرك هبل
نيمز زا ددرگن مك و تسا مياد
ىروآ صرح و ندرك ىنامگ دب
ىرتهم ناوخ شيپ دشاب رفك
زآ ز هديدان نايور ادگ نا ز
زارف دش ناشيا رب تمحر رد نآ
تاكز عنم ىپ ديانرب ربا
تاهج ردنا ابو دتفا انز زو
مغ و تاملظ زا ديآ وت رب هچ ره
مه تسا ىخاتسگ و ىكاب ىب ز نآ
تسود هار رد دنك ىكاب ىب هك ره
تسوا درمان و دش نادرم نز هر
كلف نيا تسا هتشگ رون رپ بدا زا
كلم دمآ كاپ و موصعم بدا زو
باتفآ فوسك ىخاتسگ ز دب
باب در تارج ز ىليزازع دش
دندومن شباوخ رد هك ىلو نآ اب هاشداپ تاقلم
تفرگ شنارانك و داشگب تسد
تفرگ شناج و لد ردنا قشع وچمه
تفرگ نديسوب شيناشيپ و تسد
تفرگ نديسرپ هار و ماقم زو
ردص هب ات شديشك ىم ناسرپ سرپ
ربص هب رخآ متفاي ىجنگ تفگ
جرح عفد و قح رون ىا تفگ
جرفلا حاتفم ربصلا ىنعم
O you whose countenance is the answer to every question,
by you hard knots are loosed without discussion.
لاؤس ره باوج وت ىاقل ىا
لاق و ليق ىب دوش لح وت زا لكشم
You interpret all that is in our hearts,
you give a helping hand to every one whose foot is in the mud.
Welcome, O chosen one, O approved one!
If you vanish, Ghaza will come and the wide room will be straitened
You art the protector of the people. He that desires not
has gone to perdition. Nay, verily, if he do not refain. . .!”
How the king led the physician to the bedside of the sick girl,
that he might see her condition.
When that meeting and bounteous repast was over,
he took his hand and conducted him to the harem.
He rehearsed the tale of the invalid and her illness,
and then seated him beside the sick.
Te physician observed the colour of her face, her pulse, and her urine;
he heard both the symptoms and the causes of her malady.
He said, “None of the remedies which they have applied builds up:
they have brought destruction.
Tey were ignorant of the inward state.
I seek refuge with God from that which they invent.”
He saw the pain, and the secret became open to him,
but he concealed it and did not tell the king.
Her pain was not from black or yellow bile:
the smell of every type of wood appears from the smoke.
From her sore grief he perceived that she was heart-broken;
well in body, but stricken in heart.
Being in love is made manifest by soreness of heart:
there is no sickness like heart-sickness.
Te lover’s ailment is separate from all other ailments:
love is the astrolabe of the mysteries of God.
Whether love be from this side or from that side,
in the end it leads us beyond.
تسا لد رد ار ام هچ ره ىنامجرت
تسا لگ رد شياپ هك ره ىريگ تسد
ىضترم اي ىبتجم اي ابحرم
اضفلا قاض ءاضقلا ءاج بغت نإ
يهتشي ل نم موقلا ىلوم تنأ
هتني ْ مَل ْ نِ ئَل ّ لَ ك ىدر دق
دنيبب ار وا لاح ات راميب رس رب ار بيبط نآ هاشداپ ندرب
مرك ناوخ و سلجم نآ تشذگ نوچ
مرح ردنا درب و تفرگب وا تسد
دناوخب ىروجنر و روجنر ى هصق
دناشن شروجنر شيپ رد نآ زا دعب
ديدب هروراق و ضبن و ور گنر
دينش شبابسا مه شتاملع مه
دنا هدرك ناشيا هك وراد ره تفگ
دنا هدرك ناريو تسين ترامع نآ
نورد لاح زا دندوب ربخ ىب
نورتفي امم ّ لا ذيعتسأ
تفهن ىو رب دش فشك و جنر ديد
تفگن ناطلس اب و درك ناهنپ كيل
دوبن ادوس زا و ارفص زا شجنر
دود ز ديآ ديدپ مزيه ره ىوب
تسا لد راز وك شيراز زا ديد
تسا لد راتفرگ وا و تسا شوخ نت
لد ىراز زا تساديپ ىقشاع
لد ىراميب وچ ىراميب تسين
تسادج اهتلع ز قشاع تلع
تسادخ رارسا بلرطصا قشع
تسا رس نا ز رگ و رس نيز رگ ىقشاع
تسا ربهر رس نادب ار ام تبقاع
Whatever I say in exposition and explanation of Love,
when I come to Love I am ashamed of that.
نايب و حرش ار قشع ميوگ هچ ره
نآ زا مدرگ لجخ ميآ قشع هب نوچ
Although the commentary of the tongue makes clear,
yet silent love is clearer.
While the pen was making haste in writing,
it split upon itself as soon as it came to Love.
In expounding Love, the intellect lay down like an ass in the mire:
it was Love that uttered the explanation of love and being in love.
Te proof of the sun is the sun:
if you require the proof, do not avert your face from him!
If the shadow gives an indication of him,
the sun gives spiritual light every moment.
Te shadow, like chat in the night-hours, brings sleep to you;
when the sun rises the moon is cloven asunder.
Tere is nothing in the world so wondrous strange as the sun,
the Sun of the spirit is everlasting: it has no yesterday.
Although the external sun is unique,
still it is possible to imagine one resembling it;
Te spiritual Sun, which is beyond the ether,
has no peer in the mind or externally.
Where is room in the imagination for His essence
that the like of Him should come into the imagination?
When news arrived of the face of Shamsu’ddin,
the sun of the fourth heaven drew in its head.
Since his name has come (to my lips),
I must set forth some hint of his bounty.
At this moment my ‘Soul’ has plucked my skirt:
he has caught the perfume of Joseph’s vest.
“For the sake of our years of companionship,
recount one of those sweet ecstasies,
Tat earth and heaven may laugh,
that intellect and spirit and eve may increase a hundredfold.”
“Do not lay tasks on me, for I have passed away from myself;
my apprehensions are blunted and I know not how to praise.
Everything that is said by one, who has not returned to consciousness,
if he constrains himself or boastfully exaggerates, is unseemly.
تسا رگ نشور نابز ريسفت هچ رگ
تسا رت نشور نابز ىب قشع كيل
تفاتش ىم نتشون ردنا ملق نوچ
تفاكش دوخ رب ملق دمآ قشع هب نوچ
تفخب لگ رد رخ وچ شحرش رد لقع
تفگ قشع مه ىقشاع و قشع حرش
باتفآ ليلد دمآ باتفآ
باتم ور ىو زا دياب تليلد رگ
دهد ىم ىناشن هياس را ىو زا
دهد ىم ىناج رون مد ره سمش
رمس نوچمه ارت درآ باوخ هياس
رمقلا ّ قَ شْ نا سمش ديآ رب نوچ
تسين سمش نوچ ناهج رد ىبيرغ دوخ
تسين سما شك ىيقاب ناج سمش
درف تسه هچ رگا جراخ رد سمش
درك ريوصت وا لثم مه ناوت ىم
ريثا زا دمآ جراخ واك ناج سمش
ريظن جراخ رد و نهذ رد شدوبن
وك جنگ ار وا تاذ روصت رد
وا لثم روصت رد ديآ رد ات
ديسر نيدلا سمش ىور ثيدح نوچ
ديشك رد رس نامسآ مراچ سمش
وا مان دمآ هك نوچ ديآ بجاو
وا ماعنا زا ىزمر ندرك حرش
تس هتفات رب منماد ناج سفن نيا
تس هتفاي فسوي ناهاريپ ىوب
اهلاس تبحص قح ىارب زا
اهلاح شوخ نآ زا ىلاح وگ زاب
دوش نادنخ نامسآ و نيمز ات
دوش نادنچ دص هديد و حور و لقع
انفلا يف ىنإف ينفلكت ل
انث يصحأ لف يماهفأ تلك
قيفملا ريغ هلاق ء ىش لك
قيلي ل فلصت وأ فلكت نإ
How should I—not a vein of mine is sensible--
describe that Friend who has no peer?
تسين رايشه مگر كي ميوگ هچ نم
تسين راي ار وا هك ىراي نآ حرش
Te description of this severance and this heart’s blood
leave over till another time.”
He said: “Feed me, for I am hungry,
and hurry, for Time is a cutting sword.
Te Suf is the son of the time, O comrade:
it is not the rule of the Way to say ‘To-morrow.’
Are you not indeed a Suf, then?
Tat which is reduced to nothing by postponing the payment.”
I said to him: “It is better that the secret of the Friend should be disguised:
listen to the contents of the tale.
It is better that the lovers’ secret
should be told in the talk of others.”
He said: “Tell it openly and nakedly and without unfaithfulness:
do not put me of, O trifer!
Lif the veil and speak openly,
for I do not wear a shirt when I sleep with the Adored One.”
I said: “If He should become naked in vision,
neither you, nor your bosom or your waist.
Ask your wish, but ask with measure:
a blade of straw will not support the mountain.
If the Sun, by whom this world is illumined,
should approach a little, all will be burned.
Do not seek trouble and turmoil and bloodshed:
say no more concerning the Sun of Tabriz!”
Tis has no end: tell of the beginning.
Go; relate the conclusion of this tale.
How that saint demanded of the king to be alone with the handmaiden
for the purpose of discovering her malady.
He said: “O king, empty the house;
send away both kinsfolk and strangers.
رگج نوخ نيا و نارجه نيا حرش
رگد تقو ات راذگب نامز نيا
عئاج ينإف ينمعطأ لاق
عطاق فيس تقولاف لجتعا و
قيفر ىا دشاب تقولا نبا ىفوص
قيرط طرش زا نتفگ ادرف تسين
ىتسين ىفوص درم دوخ رگم وت
ىتسين دزيخ هيسن زا ار تسه
راي رس رتشوخ هديشوپ شمتفگ
راد شوگ تياكح نمض رد وت دوخ
ناربلد رس هك دشاب نآ رتشوخ
نارگيد ثيدح رد ديآ هتفگ
نيا ىوگ هنهرب و فوشكم تفگ
نيد ركذ ناهنپ هك هب اراكشآ
نم هك وگ هنهرب و رادرب هدرپ
نهريپ اب منص اب مبسخن ىم
نايع رد وا دوش نايرع را متفگ
نايم ىن ترانك ىن ىنام وت ىن
هاوخ هزادنا كيل هاوخ ىم وزرآ
هاك گرب كي ار هوك دباتن رب
تخورف ملاع نيا ىو زك ىباتفآ
تخوس هلمج ديآ شيپ رگ ىكدنا
ىوجم ىزير نوخ و بوشآ و هنتف
ىوگم ىزيربت سمش زا نيا زا شيب
ىوگ زاغآ زا رخآ درادن نيا
ىوگ زاب تياكح نيا مامت ور
كزينك جنر نتفايرد تهج هاشداپ زا ىلو نآ نديبلط تولخ
ار هناخ نك ىتولخ هش ىا تفگ
ار هناگيب مه و شيوخ مه نك رود
Let no one listen in the entrance-halls,
that I may ask certain things of this slave girl.”
اهزيلهد رد شوگ درادن سك
اهزيچ كزينك نيز مسرپب ات
Te house was lef empty and not one inhabitant:
nobody save the physician and that sick girl.
ىن رايد كي و دنام ىلاخ هناخ
ىن راميب نامه زج و بيبط زج
Very gently he said, “Where is your native town?
For the treatment suitable to the people of each town is separate.
And in that town who is related to you?
With whom do have you kinship and afnity? “
He laid his hand on her pulse and put questions, one by one,
about the injustice of Heaven.
When a thorn darts into any one’s foot,
he sets his foot upon his knee,
And keeps searching for its head with the point of a needle,
and if he does not fnd it, he keeps moistening it with his lip.
A thorn in the foot is so hard to fnd:
how is it with a thorn in the heart? Answer!
If every low fellow had seen the thorn in the heart,
when would sorrows gain the upper hand over any one?
Somebody sticks a thorn under a donkey’s tail:
the donkey does not know how to get rid of it: he starts jumping.
He jumps, and the thorn sinks deeper:
it needs an intelligent person to extract a thorn.
In order to get rid of the thorn, the donkey from irritation and pain
went on kicking and dealing blows in a hundred places,
Tat thorn-removing physician was an expert:
putting his hand on one spot afer another, he tested.
He inquired of the girl concerning her friends,
by way of narrative,
And she disclosed to the physician
circumstances touching her home and masters and fellow-townsmen.
He listened to her story
he continued to observe her pulse and its beating,
So that at whoever’s name her pulse should begin to throb,
that person is the object of her soul’s desire in the world.
He counted up the friends in her native town;
then he mentioned another town by name.
He said: “When you went forth from your own town,
in which town did you live mostly?”
تساجك وت رهش تفگ كمرن مرن
تسادج ىرهش ره لها جلع هك
تتسيك تبارق زا رهش نآ ردنا و
تتسيچ اب ىگتسويپ و ىشيوخ
كي هب كي و داهن شضبن رب تسد
كلف روج زا ديسرپ ىم زاب
دهج شياپ رد راخ ار ىسك نوچ
دهن وناز رس رب ار دوخ ىاپ
شرس ديوج ىمه نزوس رس زو
شرت بل اب دنك ىم دباين رو
باي راوشد نينچ دش اپ رد راخ
باوج هداو دوب نوچ لد رد راخ
ىسخ ره ىديدب رگ لد رد راخ
ىسك رب ار نامغ ىدوب ىك تسد
دهن ىراخ رخ مد ريز هب سك
دهج ىم رب نآ عفد دنادن رخ
دنز رتمكحم راخ نا و دهج رب
دنك رب ىراخ هك دياب ىلقاع
درد و زوس زا راخ عفد رهب ز رخ
درك مخز اج دص تخادنا ىم هتفج
دوب داتسا نيچراخ ميكح نآ
دومزآ ىم اج هب اج دز ىم تسد
ناتساد قيرط رب كزينك نا ز
ناتسود لاح ديسرپ ىم زاب
شاف تفگ ىم اه هصق وا ميكح اب
شات رهش و ناگجاخ و ماقم زا
شوگ تشاد ىم شنتفگ هصق ىوس
شوه تشاد ىم شنتسج و ضبن ىوس
ناهج ددرگ ىك مان زا ضبن هك ات
ن ا ناهج رد شناج دوصقم دوب وا
درمش رب ار وا رهش ناتسود
درب مان ار رگد ىرهش نآ زا دعب
شيوخ رهش زا ىدش نوريب نوچ ت
شيب وت ىتس هدوب رهش نيمادك رد
She mentioned the name of a certain town and from that too she passed on
there was no change in the colour of her face or in her pulse.
تشذگ رد مه نآ زو تفگ ىرهش مان
تشگن رگيد وا ضبن و ىور گنر
Master’s and towns, one by one, she told of,
and about dwelling-place and bread and salt.
She told stories of many a town and many a house,
no vein of her quivered nor did her cheek grow pale.
Her pulse remained in its normal state, unimpaired,
till he asked about Samarqand, the sweet as candy.
Her pulse jumped and her face went red and pale,
for she had been parted from a man of Samarqand, a goldsmith.
When the physician found out this secret from the sick,
he discerned the source of that grief and woe.
He said: “ In which quarter of the town does he live?”
“Sar-i Pul,” she replied, “and Ghatafar street.”
Said he: “ I know why you are ill
and I will at once display the arts of magic in delivering you’.
Be glad and care-free and have no fear,
for I will do to you that which rain does to the meadow.
I will be anxious for you, do not be anxious:
I am kinder to you than a hundred fathers.
Beware! Tell no one this secret,
not even if the king should question you.
When your heart becomes the grave of your secret,
that desire of yours will be gained more quickly.
Te Prophet said that any one who hides his inmost thought
will soon attain to the object of his desire.
When seeds are hidden in the earth,
their inward secret becomes the verdure of the garden.
If gold and silver were not hidden,
how would they get nourishment in the mine?
Te promises and soothing words of the physician
made the sick safe from fear.
Tere are true promises, grateful to the heart;
there are false promises, fraught with disquietude.
Te promise of the noble is current coin;
the promise of the unworthy becomes anguish of soul.
كي هب كي ار اهرهش و ناگجاوخ
كمن و نان زا و ىاج زا تفگ زاب
درك هصق هناخ هناخ و رهش رهش
درز تشگ خر ىن و ديبنج شگر ىن
دنزگ ىب دب دوخ لاح رب وا ضبن
دنق وچ دنقرمس زا ديسرپب ات
دش درز و خرس ىور و تسج ضبن
دش درف رگرز ىدنقرمس زك
تفاي زار نيا ميكح نآ روجنر ز نوچ
تفاي زاب ار لب و درد نآ لصا
رذگ رد تسا مادك وا ىوك تفگ
رفتاغ ىوك و تفگ لپ رس وا
دوز تسيچ تجنر هك متسناد تفگ
دومن مهاوخ اهرحس تصلخ رد
نم هك نميا و غراف و شاب داش
نمچ اب ناراب هك وت اب منك نآ
روخم مغ وت مروخ ىم وت مغ نم
ردپ دص زا مرت قفشم نم وت رب
وگم سك اب ار زار نيا ناه و ناه
وجتسج سب دنك هش وت زا هچ رگ
دوش لد رد ناهن ترارسا هك نوچ
دوش لصاح رتدوز تدارم نآ
تفهن رس هك ره هك ربمغيپ تف
تفج شيوخ دارم اب ددرگ دوز
دوش ناهنپ نيمز ردنا نوچ هناد
دوش ناتسب ىزبس رس نآ رس
ناهن ىدندوبن رگ هرقن و رز
ناك ريز ىدنتفاي ىك شرورپ
ميكح نآ ىاهفطل و اه هدعو
ميب ز نميا ار روجنر نآ درك
ريذپ لد ىقيقح دشاب اه هدعو
ريگ هسات ىزاجم دشاب اه هدعو
ناور جنگ مرك لها ى هدعو
ناور جنر دش لهاان ى هدعو
هاشداپ شيپ ار وا جنر ندرك ضرع و ار جنر ىلو نآ نتفايرد
How the saint, having discovered the illness, laid it before the king.
Ten he arose and went to see the king
and acquainted him with a portion of that matter.
“Te plan,” said he, “is that we should bring the man here
for the sake of this malady.
Summon the goldsmith from that far country;
beguile him with gold and robes of honour.”
How the king sent messengers to Samarqand to fetch the goldsmith.
Te king sent thither one or two messengers,
clever men and competent and very just.
To Samarqand came the two messengers
for the goldsmith debonair and wanton,
Saying, “O fne master, perfect in knowledge,
you whose quality is famous in the lands,
Lo, such-and-such a king has chosen you for the goldsmith’s craf,
because you art eminent.
Look now, receive this robe of honour and gold and silver;
when you come, you will be a favourite and boon-companion.”
Te man saw the much wealth and the many robes:
he was beguiled; he parted from his town and children.
Blithely the man came into the road,
unaware that the king had formed a design against his life.
He mounted an Arab horse and sped on joyously:
the price of his blood he deemed a robe of honour.
O, who with a hundred consents yourself with your own foot
did enter on the journey to the fated ill!
He imagined riches, power, and lordship.
Said `Azazil, “Go. Yes, you will get! “
درك هاش مزع و تساخرب نآ زا دعب
درك هاگآ ىا همش نا ز ار هاش
ار درم ناك دوب نآ ريبدت تفگ
ار درد نيا ىپ زا ميرآ رضاح
رود رهش نا ز ناوخب ار رگرز درم
رورغ ار وا هدب تعلخ و رز اب
رگرز ندروآ هب دنقرمس هب نلوسر هاشداپ نداتسرف
لوسر ود كي فرط نآ داتسرف هش
لودع سب نايفاك و ناقذاح
ريما ود نآ دندمآ دنقرمس ات
ريشب هشنهاش ز رگرز نآ شيپ
تفرعم لماك داتسا فيطل ىاك
تفص وت زا اهرهش ردنا شاف
ىرگرز ىارب زا هش نلف كن
ىرتهم اريز درك ترايتخا
ميس و رز و ريگب تعلخ نيا كنيا
ميدن و ىشاب صاخ ىيايب نوچ
ديد رايسب تعلخ و لام درم
ديرب نادنزرف و رهش زا دش هرغ
درم هار رد نامداش دمآ ردنا
درك شناج دصق هاش ناك ربخ ىب
تخات داش و تسشن رب ىزات بسا
تخانش تعلخ ار شيوخ ىاهبنوخ
اضر دص اب رفس ردنا هدش ىا
اضقلا ءوس ات شيوخ ىاپ هب دوخ
ىرتهم و زع و كلم شلايخ رد
ىرب ىرآ ور ليئارزع تفگ
When the stranger arrived from the road,
the physician brought him into the presence of the king.
بيرغ درم نآ هار زا ديسر نوچ
بيبط هش شيپ هب شدروآ ردنا
Proudly and delicately they conducted him to the king of kings
that he might burn on that candle of Tiraz.
Te king beheld him, showed great regard,
and entrusted to him the treasure-house of gold.
Ten the physician said to him: “O mighty Sultan,
give the handmaiden to this lord,
In order that the slave girl may be happy in union with him,
and that the water of union with him may put out the fre.”
Te king bestowed on him that moon-faced one
and wedded those twain craving company.
During the space of six months they were satisfying their desire,
till the girl was wholly restored to health.
Tereafer he prepared for him a potion,
so that when he drank it he began to dwindle away before her.
When because of sickness his beauty remained not,
the soul of the girl remained not in his pestilence.
Since he became ugly and ill-favoured and sallow-cheeked,
little by little he became cold in her heart.
Tose loves which are for the sake of a colour are not love:
in the end they are a disgrace.
Would that he too had been disgrace altogether,
so that that evil judgment might not have come to pass upon him!
Blood ran from his eye like a river;
his face became the enemy of his life.
Te peacock’s plumage is its enemy:
O many the king who has been slain by his magnifcence!
He said, “I am the musk deer on account of whose gland
that hunter shed my pure blood.
Oh, I am the fox of the feld
whose head they from the covert cut of for the sake of the fur.
Oh, I am the elephant whose blood was shed
by the blow of the mahout for the sake of the bone.
He who has slain me for that which is other than I
does not know that my blood does not sleep.
زان هب شدندرب هاشنهاش ىوس
زارط عمش رس رب دزوسب ات
درك ميظعت ىسب ار وا ديد هاش
درك ميلست ودب ار رز نزخم
هم ناطلس ىاك تفگ شميكح سپ
هدب هجاوخ نيدب ار كزينك نآ
دوش شوخ شلاصو رد كزينك ات
دوش شتآ نآ عفد شلصو بآ
ار ىور هم نآ ديشخب ودب هش
ار ىوج تبحص ود ره نآ درك تفج
ماك دندنار ىم هام شش تدم
مامت رتخد نآ دمآ تحص هب ات
تخاسب تبرش وا رهب زا نآ زا دعب
تخادگ ىم رتخد شيپ و دروخب ات
دنامن وا لامج ىروجنر ز نوچ
دنامن وا لابو رد رتخد ناج
دش درز خر و شوخان و تشز هك نوچ
دش درس وا لد رد كدنا كدنا
دوب ىگنر ىپ زك ىياهقشع
دوب ىگنن تبقاع دوبن قشع
ىرس كي ىدوب گنن مه ناك شاك
ىرواد دب نآ ىو رب ىتفرن ات
وا ىوج نوچمه مشچ زا ديود نوخ
وا ىور دمآ ىو ناج نمشد
وا رپ دمآ سواط نمشد
وا رف هتشكب ار هش ىسب ىا
نم فان زك موهآ نآ نم تفگ
نم فاص نوخ دايص نيا تخير
نيمك زك ارحص هابور نآ نم ىا
نيتسوپ ىارب شدنديرب رس
ناب ليپ مخز هك ىليپ نآ نم ىا
ناوختسا ىارب زا منوخ تخير
نم نودام ىپ متستشك هك نآ
نم نوخ دبسخن هك دنادن ىم
To-day it lays on me and to-morrow it lies on him:
when does the blood of one such as I am, go to waste like this?
تسا ىو رب ادرف و زورما تسا نم رب
تسا ىك عياض نينچ سك نم نوچ نوخ
Although the wall casts a long shadow,
the shadow turns back again .towards it.
Tis world is the mountain, and our action the shout:
the echo of the shouts comes to us.”
He said this and at the moment went under the earth.
Te handmaiden was purged of pain and love,
Because love of the dead is not enduring,
because the dead one is never coming to us ;
Love of the living is every moment fresher
than a bud in the spirit and in the sight.
Choose the love of that Living One who is everlasting,
who gives you to drink of the wine that increases life.
Choose the love of Him from whose love
all the prophets gained power and glory.
Do not say, “We have no admission to that King.”
Dealings with the generous are not difcult.
Setting forth how the slaying and poisoning of the goldsmith was by Divine suggestion,
not by sensual desire and wicked meditation.
Te slaying of this man by the hand of the physician
was not on account of hope or fear.
He did not slay him to humour the king,
until the Divine command and inspiration came.
As for the boy whose throat was cut by Khadir,
the vulgar do not comprehend the mystery thereof.
He that receives from God inspiration and answer,
whatsoever he may command is the essence of right.
If one who bestows life should slay, it is allowable:
he is the vicegerent, and his hand is the hand of God.
Like Isma’il, lay your head before him;
gladly and laughingly give up your soul before his dagger,
زارد ى هياس دنكفا راويد هچ رگ
زاب هياس نآ وا ىوس ددرگ زاب
ادن ام لعف و تسا هوك ناهج نيا
ادص ار اهادن ديآ ام ىوس
كاخ ريز مد رد تفر و تفگب نيا
كاپ جنر و قشع ز دش كزينك نآ
تسين هدنياپ ناگدرم قشع هكنا ز
تسين هدنيآ ام ىوس هدرم هكنا ز
رصب رد و ناور رد هدنز قشع
رت هزات هچنغ ز دشاب ىمد ره
تسا ىقاب واك نيزگ هدنز نآ قشع
تسا ىقاس تيازف ناج بارش زك
ايبنا هلمج هك نيزگب نآ قشع
ايك و راك وا قشع زا دنتفاي
تسين راب هش نادب ار ام وگم وت
تسين راوشد اهراك ناميرك اب
دساف لمات و سفن ىاوه هب هن دوب ىهلا تراشا هب رگرز درم نداد رهز و نتشك هك نآ نايب
ميكح تسد رب درم نآ نتشك
ميب ز ىن و دوب ديموا ىپ ىن
هاش عبط ىارب زا شتشكن وا
هلا ماهلا و رما دماين ات
قلح ديربب رضخ شك ار رسپ نآ
قلخ ماع دباينرد ار نآ رس
باوج و ىحو وا دباي قح زا هك نآ
باوص نيع دوب ديامرف هچ ره
تساور دشكب رگا دشخب ناج هك نآ
تسادخ تسد وا تسد و تسا بيان
هنب رس ششيپ ليعامسا وچمه
هدب ناج شغيت شيپ نادنخ و داش
In order that your soul may remain laughing until eternity,
like the pure soul of Ahmad with the One.
دبا ات نادنخ تناج دنامب ات
دحا اب دمحا كاپ ناج وچمه
Lovers drain the cup of joy at the moment
when the fair ones slay them with their own hand.
Te king did not commit that bloodshed because of lust:
cease from thinking evil and disputing.
You thought that he committed a foul crime,
in purity how should the sublimation leave alloy?
Te purpose of this discipline and this rough treatment
is that the furnace may extract the dross from the silver.
Te testing of good and bad is in order
that the gold may boil and bring the scum to the top.
If his act were not the inspiration of God,
he would have been a dog that rends, not a king.
He was unstained by lust and covetousness and passion:
he did well, but good that wore the aspect of evil.
If Khadir stove the boat in the sea,
in Khadir’s staving there are a hundred rightnesses.
Te imagination of Moses, notwithstanding his illumination and
excellence, was screened from that. Do not fy without wings!
Tat is a red rose; do not call it blood.
He is intoxicated with Reason; do not call him a madman.
Had it been his desire to shed the blood of a Moslem.
I am an infdel if I would have mentioned his name.
Te highest heaven trembles at praise of the wicked,
and by praise of him the devout man is moved to think evil.
He was a king and a very heedful king;
he was elect and the elect, of God.
One who is slain by a king like this,
he leads him to fortune and to the best estate.
Unless he had seen advantage to him in doing violence to him,
how should that absolute Mercy have sought to do violence?
Te child trembles at the barber’s scalpel
the fond mother is happy in that pain
He takes half a life and gives a hundred lives:
he gives that which enters not into your imagination.
دنشك هگ نآ حرف ماج ناقشاع
دنشك ناشنابوخ شيوخ تسد هب هك
دركن توهش ىپ زا نوخ نآ هاش
دربن و ىنامگ دب نك اهر وت
ىگدولآ درك هك ىدرب نامگ وت
ىگدولاپ دله ىك شغ افص رد
افج نيو تضاير نيا تسا نآ رهب
افج هرقن زا هروك درآ رب ات
دب و كين ناحتما تسا نآ رهب
دبز رز درآ رس رب دشوجب ات
هلا ماهلا شراك ىدوبن رگ
هاش هن هدننارد ىدوب ىگس وا
اوه و صرح و توهش زا دوب كاپ
امن دب كين كيل وا درك كين
تسكش ار ىتشك رحب رد رضخ رگ
تسه رضخ تسكش رد ىتسرد دص
رنه و رون همه اب ىسوم مهو
رپم رپ ىب وت ،بوجحم نآ زا دش
ناوخم شنوخ وت تسا خرس لگ نآ
ناوخم شنونجم وت وا تسا لقع تسم
وا ماك ناملسم نوخ ىدب رگ
وا مان نم ىمدرب رگ مرفاك
ىقش حدم زا شرع دزرلب ىم
ىقتم شحدم ز ددرگ نامگ دب
دوب هاگآ سب هاش و دوب هاش
دوب لا ى هصاخ و دوب صاخ
دشك ىهاش نينچ شك ار ىسك نآ
دشك ىهاج نيرتهب و تخب ىوس
وا رهق رد وا دوس ىديدن رگ
وج رهق قلطم فطل نآ ىدش ىك
ماجح شين نآ زا دزرل ىم هچب
ماك داش مغ نآ رد قفشم ردام
دهد ناج دص و دناتسب ناج مين
دهد نآ دياين تمهو رد هچ نآ
You are judging from yourself, but you have fallen far, far.
Consider well!
كيل و ىريگ ىم شيوخ زا سايق وت
كين وت رگنب ىا هداتفا رود رود
ناكد رد ىطوط نتخير نغور و ىطوط و لاقب تياكح
Te story of the greengrocer and the parrot
and the parrot’s spilling the oil in the shop.
Tere was a greengrocer who had a parrot,
a sweet-voiced green talking parrot.
On the bench, it would watch over the shop
and talk fnely to all the traders.
In addressing human beings it would speak;
it was skilled in the song of parrots.
It sprang from the bench and few away;
it spilled the bottles of rose-oil.
Its master came from the direction of his house
and seated himself on the bench at his ease as a merchant does.
He saw the bench was full of oil and his clothes greasy;
he smote the parrot on the head: it was made bald by the blow.
For some few days it refrained from speech;
the greengrocer, in repentance, heaved deep sighs,
Tearing his beard and saying,
“Alas! Te sun of my prosperity has gone under the clouds.
Would that my hand had been broken at that moment!
How did I strike on the head of that sweet-tongued one?”
He was giving presents to every dervish,
that he might get back the speech of his bird.
Afer three days and three nights, he was seated on the bench,
distraught and sorrowful, like a man in despair,
Showing the bird every sort of marvel
that maybe it would begin to speak.
Meanwhile a bald dervish, clad in a coarse woollen frock(jawlaq),
passed by, with a head hairless as the outside of bowl and basin.
Ten the parrot began to talk,
screeched at the dervish and said, “Hey, fellow!
How were you mixed up with the bald, O bald one?
Did you, then, spill oil from the bottle?”
Te bystanders laughed at the parrot’s inference,
because it deemed the wearer of the frock to be like itself.
ىيطوط ار ىو و ىلاقب دوب
ىيطوط ايوگ و زبس ىياون شوخ
ناكد نابهگن ىدوب ناكد رب
نارگادوس همه اب ىتفگ هتكن
ىدب قطان ىمدآ باطخ رد
ىدب قذاح نايطوط ىاون رد
تخيرگ ىيوس ناكد ىوس زا تسج
تخيرب ار لگ نغور ىاه هشيش
شا هجاوخ دمايب هناخ ىوس زا
شو هجاوخ غراف تسشنب ناكد رب
برچ هماج و ناكد نغور رپ ديد
برض ز لك ىطوط تشگ دز شرس رب
درك هاتوك نخس ىدنچ ىكزور
درك هآ تمادن زا لاقب درم
غيرد ىا تفگ ىم و دنك ىم رب شير
غيم ريز دش متمعن باتفاك
نامز نآ ىدوب هتسكشب نم تسد
نابز شوخ نآ رس رب نم مدز هك
ار شيورد ره داد ىم اه هيده
ار شيوخ غرم قطن دبايب ات
راز و ناريح بش هس و زور هس دعب
راو ديمون دب هتسشنب ناكد رب
تفگش نوگ ره ار غرم نآ دومن ىم
تفگب وا ديآ ردناك دشاب هك ات
تشذگ ىم هنهرب رس ىيقلوج
تشط و ساط تشپ وچ وم ىب رس اب
نامز رد دمآ تفگ ردنا ىطوط
نلف ىه هك دز شيورد رب گناب
ىتخيمآ نلك اب لك ىا هچ زا
ىتخير نغور هشيش زا رگم وت
ار قلخ دمآ هدنخ شسايق زا
ار قلد بحاص تشادنپ دوخ وچ وك
Do not measure the actions of holy men by yourself,
though sher (lion) and shir (milk) are similar in writing.
ريگم دوخ زا سايق ار ناكاپ راك
ريش و ريش نتشبن رد دنام هچ رگ
On this account the whole world is gone astray:
scarcely any one knows of God’s Abdal.
Tey set up equality with the prophets;
they supposed the saints to be like themselves.
“Behold,” they said, “we are men, they are men;
both we and they are in bondage to sleep and food.”
In blindness they did not perceive
that there is an infnite diference between.
Both species of bee (zanbur)ate and drank from the place,
but from that one came a sting, and from this other honey.
Both species of deer ate grass and drank water:
from this one came dung, and from that one pure musk.
Both reeds drank from the same water-source,
this one is empty and that one sugar.
Consider hundreds of thousands of such likenesses
and observe that the distance between the two is a seventy years’ journey.
Tis one eats, and flth is discharged from him;
that one eats, and becomes entirely the light of God.
Tis one eats, is born nothing but avarice and envy;
that one eats, is born nothing but love of the One.
Tis one is good soil and that one brackish and bad;
this one is a fair angel and that one a devil and wild beast.
If both resemble each other in aspect, it may well be:
bitter water and sweet water have clearness.
Who knows except a man possessed of taste?
Find: he knows the sweet water from the brine.
Comparing magic with miracle,
he fancies that both are founded on deceit.
Te magicians of Moses, for contention’s sake,
lifed up a rod like his,
Between this rod and that rod there is a vast diference;
from this action to that action is a great way.
Tis action is followed by the curse of God
that action receives in payment the mercy of God.
دش هارمگ ببس نيز ملاع هلمج
دش هاگآ قح لادبا ز ىسك مك
دنتشادرب ايبنا اب ىرسمه
دنتشادنپ دوخ وچمه ار ايلوا
رشب ناشيا رشب ام كنيا هتفگ
روخ و ميباوخ ى هتسب ناشيا و ام
ىمع زا ناشيا دنتسنادن نيا
اهتنم ىب نايم رد ىقرف تسه
لحم زا دندروخ روبنز نوگ ود ره
لسع رگيد نيز و شين نا ز دش كيل
بآ و دندروخ ايگ وهآ نوگ ود ره
بان كشم نا ز و دش نيگرس ىكي نيز
روخ بآ كي زا دندروخ ىن ود ره
ركش زا رپ نآ و ىلاخ ىكي نيا
نيب هابشا نينچ نيا نارازه دص
نيب هار هلاس داتفه ناشقرف
ادج وز ىديلپ ددرگ دروخ نيا
ادخ رون همه ددرگ دروخ نآ
دسح و لخب همه دياز دروخ نيا
دحا رون همه دياز دروخ نآ و
دب و تس هروش نا و كاپ نيمز نيا
دد و تسا ويد نا و كاپ ى هتشرف نيا
تساور دنام مهب رگ تروص ود ره
تسافص ار نيريش بآ و خلت بآ
بايب دسانش ىك قوذ بحاص هك زج
بآ هروش زا شوخ بآ دسانش وا
سايق هدرك هزجعم اب ار رحس
ساسا درادنپ ركم رب ار ود ره
ار هزيتسا زا ىسوم نارحاس
اصع وا ىاصع نوچ هتفرگ رب
فرژ تسا ىقرف اصع نآ ات اصع نيز
فرگش ىهار لمع نآ ات لمع نيز
افق رد ار لمع نيا ّ لا ةنعل
افو رد ار لمع نآ ّ لا همحر
Te infdels in contending have the nature of an ape:
the nature is a canker within the breast.
عبط هنيزوب ىرم ردنا نارفاك
عبط هنيس نورد دمآ ىتفآ
Whatever a man does, the ape at every moment
does the same thing that he sees done by the man.
He thinks, “I have acted like him”:
how should that quarrelsome-looking one know the diference?
Tis one acts by the command, and he for the sake of quarrelling.
Pour dust on the heads of those who have quarrelsome faces!
Tat hypocrite joins in ritual prayer with the conformist
for quarrelling’s sake, not for supplication.
In prayer and fasting and pilgrimage and alms-giving
the true believers are with the hypocrite in victory and defeat.
Victory in the end is to the true believers;
upon the hypocrite defeat in the state hereafer.
Although both are intent on one game, in relation to each other
they are the man of Merv and the man of Rayy.
Each one goes to his abiding-place;
each one fares according to his name.
If he be called a true believer, his soul rejoices;
and if you say “hypocrite,” he becomes flled with fre.
His name is loved on account of its essence;
this one’s name is loathed on account of its pestilent qualities.
Mim and waw and mim and nun do not confer honour:
the word mumin is only for the sake of denotation.
If you call him hypocrite,
this vile name is stinging within like a scorpion.
If this name is not derived from Hell,
then why is there the taste of Hell in it?
Te foulness of that ill name is not from the letters;
the bitterness of that sea-water is not from the vessel.
Te letters are the vessel: therein the meaning is like water;
the sea of the meaning is—with Him is the Ummu ‘l-Kitab.
In this world the bitter sea and the sweet sea—
between them is a barrier which they do not seek to cross.
Know that both these fow from one origin.
Pass on from them both, go to their origin!
مه هنيزوب دنك ىم مدرم هچ ره
مد هب مد دنيب درم زك دنك نآ
وا وچ مدژك نم هك هدرب نامگ وا
ور هزيتسا نآ دناد ىك ار قرف
زيتس رهب وا و رما زا دنك نيا
زير كاخ نايور هزيتسا رس رب
زامن رد قفاوم اب قفانم نآ
زاين ىن ديآ هزيتسا ىپ زا
تاكز و جح و هزور و زامن رد
تام و درب رد نانموم قفانم اب
تبقاع دشاب درب ار نانموم
ترخآ ردنا تام قفانم رب
دنا ىزاب كي رس رب ود ره هچ رگ
دنا ىزار و ىزورم مه اب ود ره
دور دوخ ماقم ىوس ىكي ره
دور دوخ مان قفو رب ىكي ره
دوش شوخ شناج دنناوخ شنموم
دوش شتآ رپ و زيت قفانم رو
تسا ىو تاذ زا بوبحم وا مان
تسا ىو تافآ زا ضوغبم نيا مان
تسين فيرشت نون و ميم و واو و ميم
تسين فيرعت ىپ زج نموم ظفل
نود مان نيا شا ىناوخ قفانم رگ
نوردنا رد دلخ ىم مدژك وچمه
تسا خزود قاقتشا مان نيا هنرگ
تسا خزود قاذم ىو رد ارچ سپ
تسين فرح زا دب مان نآ ىتشز
تسين فرظ زا رحب بآ نآ ىخلت
بآ وچ ىنعم وا رد دمآ فرظ فرح
باتكلا ّ مُأ ُ هَ دْ ن ِ ع ىنعم رحب
ناهج رد نيريش رحب و خلت رحب
نايغبي ل ٌ خَ زْ رَ ب ناشنايم رد
ناور ىلصا كي ز ود ره نيا هگناو
نآ لصا ات ور ود ره نيز رذگ رب
Without the touchstone you will never know
in the assay adulterated gold and fne gold by judgment.
رايع رد وكين رز و بلق رز
رابتعا ز ىنادن زگره كحم ىب
Any one in whose soul God shall put the touchstone,
he will distinguish certainty from doubt.
A piece of rubbish jumps into the mouth of a living man,
and only when he ejects it is he at ease.
When, amongst thousands of morsels, one little piece of rubbish entered,
the living man’s sense tracked it down.
Te worldly sense is the ladder to this world;
the religious sense is the ladder to Heaven.
Seek the well-being of the former sense from the physician;
Beg the well-being of the latter sense from the Beloved.
Te health of the former arises from the fourishing state of the body;
the health of the latter arises from the ruin of the body.
Te spiritual way ruins the body and, afer having ruined it,
restores it to prosperity:
Ruined the house for the sake of the golden treasure,
and with that same treasure builds it better;
Cut of the water and cleansed the river-bed,
then caused drinking-water to fow in the river-bed;
Cut the skin and drew out the iron point—
then fresh skin grew over it;
Razed the fortress and took it from the infdel,
then reared thereon a hundred towers and ramparts.
Who shall describe the action of Him who has no like?
Tis that I have said necessity is afording.
Sometimes it appears like this and sometimes the contrary of this:
the work of religion is nothing but bewilderment.
Not one bewildered in such wise that his back is towards Him; no, but
one bewildered like this and drowned and intoxicated with the Beloved.
Te face of the one is set towards the Beloved;
the face of the other is just his own face.
Look long on the face of every one, keep watch attentively:
it may be that by doing service you will come to know the face.
Since there is many a devil that has the face of Adam,
it is not well to give your hand to every hand,
كحم دهنب ادخ ناج رد ار هك ره
كش ز وا دناد زاب ار نيقي ره
دهج ىكاشاخ هدنز ناهد رد
دهن شنوريب هك دمارآ هگ نآ
درخ كاشاخ كي همقل نارازه رد
دربب ىپ هدنز سح دمآ رد نوچ
ناهج نيا نابدرن ايند سح
نامسآ نابدرن ىنيد سح
بيبط زا دييوجب سح نيا تحص
بيبح زا ديهاوخب سح نآ تحص
نت ىرومعم ز سح نيا تحص
ندب بيرخت ز سح نآ تحص
دنك ناريو ار مسج رم ناج هار
دنك نادابآ ىناريو نآ زا دعب
رز جنگ رهب هناخ ناريو درك
رترومعم دنك شجنگ نامه زو
درك كاپ ار وج و ديربب ار بآ
دروخ بآ درك ناور وج رد نآ زا دعب
ديشك ار ناكيپ و تفاكشب ار تسوپ
ديمدرب شتآ زا دعب هزات تسوپ
دتس رفاك زا و درك ناريو هعلق
دس و جرب دص شتخاس رب نآ زا دعب
دهن تيفيك هك ار نوچ ىب راك
دهد ىم ترورض مه متفگ هك نيا
نيا دض هگ و ديامنب نينچ هگ
نيد راك دشابن ىناريح هك زج
تسوا ىوس شتشپ هك ناريح نانچ ىن
تسود تسم و قرغ و ناريح نينچ لب
تسود ىوس دش وا ىور ار ىكي نآ
تسود ىور دوخ وا ىور ار ىكي نآ و
ساپ راد ىم رگن ىم كي ره ىور
سانش ور تمدخ ز وت ىدرگ هك وب
تسه ىور مدآ سيلبا ىسب نوچ
تسد داد دياشن ىتسد ره هب سپ
Because the fowler produces a whistling sound
in order to decoy the bird,
ريفص گناب دروآ دايص هكنا ز
ريگ غرم نآ ار غرم دبيرف ات
Te bird may hear the note of its congener
and come down from the air and fnd trap and knife-point.
Te vile man will steal the language of dervishes,
that he may thereby chant a spell over one who is simple.
Te work of men is light and heat;
the work of vile men is trickery and shamelessness.
Tey make a woollen lion for the purpose of begging;
they give the title of Ahmad to Bu Musaylim;
To Bu Musaylim remained the title of Kadhdhab (Liar),
to Mohammed remained Ulu ‘l-albab.
Te wine of God, its seal is pure musk,
as for wine, its seal is stench and torment.
Story of the self-reliant king who, for bigotry’s sake,
used to slay the Christians
Amongst the Self reliant ones there was a king who wrought oppression,
an enemy of Jesus and a destroyer of Christians.
It was the epoch of Jesus and the turn was his:
he was the soul of Moses, and Moses the soul of him;
Te squint-eyed king separated in the way of God
those two Divine who were (really) in accord.
Te master said to a squint-eyed, “Come on;
go, fetch that bottle out of the room.”
Said the squint-eyed one: “Which of the two bottles
shall I bring to you? Explain fully.”
“Tere are not two bottles,” replied the master;
“go, leave of squinting and do not be seeing more.”
“O master,” said he, “don’t chide me.”
Said the master, “Smash one of those two.”
Te bottle was one, though in his eyes it seemed two;
when he broke the bottle, there was no other.
شيوخ سنج گناب غرم نآ دونشب
شين و ماد دبايب ديآ اوه زا
نود درم ددزدب ناشيورد فرح
نوسف نا ز ىميلس رب دناوخب ات
تسا ىمرگ و ىنشور نادرم راك
تسا ىمرش ىب و هليح نانود راك
دننك دك ىارب زا نيمشپ ريش
دننك دمحا بقل ار مليسم وب
دنام باذك بقل ار مليسم وب
دنام بابللا ولوا ار دمحم رم
بان كشم شماتخ قح بارش نآ
باذع و دنگ دوب شمتخ ار هداب
بصعت رهب زا تشك ىم ار ناينارصن هك دوهج هاشداپ نآ ناتساد
زاس ملظ نادوهج رد ىهاش دوب
زادگ ىنارصن و ىسيع نمشد
وا نآ تبون و دوب ىسيع دهع
وا ناج ىسوم و وا ىسوم ناج
ادخ هار رد درك لوحا هاش
ادج ار ىيادخ زاسمد ود نآ
آ ردناك ار ىلوحا داتسا تفگ
ار هشيش نآ قاثو زا رآ نورب ور
مادك نم هشيش ود نا ز لوحا تفگ
مامت حرش نكب مرآ وت شيپ
ور تسين هشيش ود نآ داتسا تفگ
وشم نيب نوزفا و راذگب ىلوحا
نزم هنعط ارم اتسا ىا تفگ
نكش رد ار كي ود نا ز اتسا تفگ
دومن ود شمشچ هب و دوب كي هشيش
دوبن رگيد ار هشيش وا تسكش نوچ
When one was broken, both vanished from sight:
a man is made squint-eyed by propensity and anger.
مشچ ز دش ود ره تسكشب ىكي نوچ
مشخ و نليم زا ددرگ لوحا مدرم
Anger and lust make a man squint-eyed;
they change the spirit from rectitude.
When self-interest appears, virtue becomes hidden:
a hundred veils rise from the heart to the eye.
When the judge lets bribery gain hold of his heart,
how should he know the guilty from the wretched victim?
Te king, from Jewish rancour, became so squint-eyed that,
“Mercy, O Lord, mercy.”
He slew hundreds of thousands of wronged believers, saying,
“I am the protection and support of the religion of Moses.”
How the vizier instructed the king to plot.
He had a vizier, a miscreant and deceiver,
who by reason of guile would tie knots on water.
“Te Christians,” said he, “seek to save their lives;
they hide their religion from the king.
Slay them not, for slaying is useless: religion has no smell;
it is not musk and aloes-wood.
Te secret is concealed in a hundred coverings:
its outward form is with you, resembling you, the inward is disagreement.”
Te king said to him: “ Tell, then, what is the plan?
What is the remedy against that deceit and imposture?—
So that there may not remain a single Christian in the world,
neither one whose religion is manifest nor one who is concealed.”
“O king,” said he, “cut of my ears and hands
rip my nose by bitter decree;
Ten bring me under the gallows
that an intercessor may plead for me.
Do this deed in the place for proclamation,
on a highway where roads run in four directions.
دنك لوحا ار درم توهش و مشخ
دنك لدبم ار حور تماقتسا ز
دش هديشوپ رنه دمآ ضرغ نوچ
دش هديد ىوس هب لد زا باجح دص
رارق توشر لد هب ىضاق دهد نوچ
راز مولظم زا ملاظ دسانش ىك
نانچ هنادوهج دقح زا هاش
ناما بر اي ناملاك لوحا تشگ
تشك مولظم نموم نارازه دص
تشپ و ار ىسوم نيد مهانپ هك
ار هاشداپ ركم ريزو نتخومآ
هد هوشع و ربگ تشاد ىريزو وا
هرگ ىتسب رب ركم زا بآ رب واك
دننك ناج هانپ ناياسرت تفگ
دننك ناهنپ كلم زا ار دوخ نيد
تسين دوس نتشك هك ار ناشيا شك مك
تسين دوع و كشم ،ىوب درادن نيد
فلغ دص ردنا تسا ناهنپ رس
فلخ رب نطاب و تست اب شرهاظ
تسيچ ريبدت وگب سپ شتفگ هاش
تسيچ ريوزت نا و ركم نآ ى هراچ
ىينارصن ناهج رد دنامن ات
ىيناهنپ ىن و نيد اديوه ىن
ربب ار متسد و شوگ هش ىا تفگ
رم مكح رد بل و فاكشب ما ىنيب
ارم روآ راد ريز رد نآ زا دعب
ارم رگ تعافش كي دهاوخب ات
وت راك نيا نك هاگ ىدانم رب
وس راچ دشاب هك ىهار رس رب
Ten banish me from your presence to a distant land,
that I may cast mischief and confusion amongst them.
رود رهش ات نارب دوخ زا مهگ نآ
روش و رش ناشيا رد مزادنا رد ات
اراصن اب ريزو سيبلت
How the vizier brought the Christians into doubt and perplexity.
Ten I will say, ‘I am secretly a Christian.
O God who knows things hidden, You know me.
Te king was informed of my faith
and from bigotry sought to take my life.
I wished to hide my religion from the king
and profess his religion,
Te king got a scent of my inmost beliefs,
and my words were suspected before the king.
He said, “Your words are like a needle in bread;
there is a window between my heart and yours.
Trough that window I have seen your state :
I see your state and will not heed your words.”
Had not the spirit of Jesus been my aid,
he would in Jewish fashion have torn me to pieces.
For Jesus’ sake I would yield my life
and give my head and lay on myself myriads of obligations to him.
I do not grudge Jesus my life,
but full well am I versed in the knowledge of his religion.
Grief was coming over me that that holy religion
should perish amongst those who are ignorant.
Tanks be to God and to Jesus
that I have become a guide to the true faith.
I have escaped from Self reliant ones and Judaism
so that I have bound my waist with a girdle.
Te epoch is the epoch of Jesus. O men,
listen with your souls to the mysteries of his religion!’”
Te king did to him that deed which he had proposed:
the people remained in amazement at his deed.
He drove him away to the Christians.
Afer that, he began to proselytize.
ما ىنارصن رس هب نم ميوگب سپ
ما ىناد ىم ناد زار ىادخ ىا
نم ناميا زا تشگ فقاو هاش
نم ناج دصق درك بصعت زو
منك ناهنپ هش ز نيد ات متساوخ
منك نآ رهاظ تسوا نيد هك نآ
نم رارسا زا درب ىيوب هاش
نم راتفگ هش شيپ دش مهتم
تسا نزوس نان رد وچ وت تفگ تفگ
تسا نزور وت لد ات نم لد زا
وت لاح مديدب نزور نآ زا نم
وت لاق مشونن مديد وت لاح
ما هراچ ىسيع ناج ىدوبن رگ
ما هراپ ىدركب هنادوهج وا
مهد رس مراپس ناج ىسيع رهب
مهن دوخ رب شتنم نارازه دص
كيل و ىسيع زا تسين مغيرد ناج
كين كين شنيد ملع رب مفقاو
كاپ نيد ناك ارم دمآ ىم فيح
كله ددرگ نلهاج نايم رد
ام هك ار ىسيع و ار دزيا ركش
امنهر ار قح شيك نآ ميا هتشگ
ما هتسر ىدوهج زا و دوهج زا
ما هتسب ار نايم ىرانز هب ات
نامدرم ىا تسا ىسيع رود رود
ناج هب وا شيك رارسا ديونشب
تفگ هك ىراك نآ هاش ىو اب درك
تفهن ركم نا ز هدنام ناريح قلخ
ناينارصن بناج ار وا دنار
نآ زا دعب وا عورش توعد رد درك
ار ريزو ركم اراصن ندرك لوبق
How the Christians let themselves be duped by the vizier.
Myriads of Christian men gathered round him,
little by little, in his abode,
He secretly expounded to them
the mysteries of Gospel and girdle and prayer.
Outwardly he was a preacher of ordinances,
but inwardly he was the whistle and snare.
On this account some Companions begged of the Prophet
the deceitfulness of the ghoul-like soul,
Saying, what of hidden selfsh interests does it mingle
in acts of worship and in pure spiritual devotion?”
Tey were not seeking from him excellence of piety;
they were not inquiring where lay the outward defect.
Hair by hair, speck by speck, they were recognising
the deceitfulness of the feshly soul as the rose from parsley.
Even the hair-splitters of the Companions
used to become distraught in spirit at the admonition to them.
How the Christians followed the vizier.
Te Christians all gave their hearts to him:
what, indeed, is the strength of the conformity of the vulgar !
Tey planted love of him within their breasts;
they were regarding him as the vicar of Jesus.
He inwardly was the accursed one-eyed Antichrist.
O God, answer the cry in—what a good helper art You!
O God, there are myriads of snares and baits,
and we are as greedy foodless birds.
From moment to moment we are caught in a fresh snare,
though we become each one, a falcon or a Simurgh.
وا ىوس اسرت درم نارازه دص
وا ىوك رد دش عمج كدنا كدنا
زار هب ناشيا اب درك ىم نايب وا
زامن و رانز و نويلگنا رس
دوب ماكحا ظعاو رهاظ هب وا
دوب ماد و ريفص نطاب رد كيل
لوسر زا هباحص ىضعب نيا رهب
لوغ سفن ركم دندوب سمتلم
ناهن ضارغا ز دزيمآ هچ واك
ناج صلخا رد و اهتدابع رد
وا زا ىدنتسجن ار تعاط لضف
وك هك ىدنتسجب ار رهاظ بيع
سفن ركم هرذ هرذ و وم هب وم
سفرك زا لگ نوچ دنديسانش ىم
نآ رد مه هباحص نافاكشوم
ناج هب ىدنتشگ هريخ ناشيا ظعو
ار ريزو اراصن تعباتم
مامت ناياسرت دنداد ودب لد
ماع ديلقت توق دشاب هچ دوخ
دنتشاك شرهم هنيس نورد رد
دنتشادنپ ىم شاسيع بيان
نيعل مشچ كي لاجد رس هب وا
نيعملا معن سردايرف ادخ ىا
ادخ ىا تس هناد و ماد نارازه دص
اون ىب صيرح ناغرم وچ ام
ميون ماد ى هتسب ام مد هب مد
ميوش ىغرميس و زاب رگ ىكي ره
Every moment You art delivering us, and again we are going to a snare,
O You who art without want!
زاب و ار ام ىمد ره ىناهر ىم
زاين ىب ىا ميور ىم ىماد ىوس
We are putting corn in this barn,
we are losing the corn that has been garnered.
Afer all, do not we consider with intelligent mind
that this damage to the corn arises from the deceitfulness of the mouse?
Since the mouse has made a hole in our barn,
and our barn has been ravaged by its guile,
O soul, in the frst place avert the mischief of the mouse,
and then show fervour in garnering the corn.
Hear of the sayings related from the Chief of the Prophets:
“No prayer is complete without ‘presence’.”
If there is no thievish mouse in our barn,
where is the corn of forty years works?
Why is the daily sincerity not being stored, bit by bit,
in this barn of ours
Many a star of fre shot forth from the iron,
and that burning heart received (it) and drew in;
But in the darkness a hidden thief
is laying his fnger upon the stars,
Extinguishing the stars one by one,
that no lamp may shine from the sky.
Tough there are thousands of snares at our feet,
when You are with us there is not any trouble.
Every night You free the spirits from the body’s snare,
and erase the tablets .
Te spirits are set free every night from this cage,
done with ordinance and talk and tale.
At night prisoners are unconscious of their prison,
at night governors are unconscious of their power.
Tere is no sorrow, no thought of gain or loss,
no fancy of this person or that person.
Tis is the state of the ‘arif, even without sleep:
God said, deem while they slept. Shy not at this’.
He is asleep, day and night, to the afairs of the world,
like a pen in the hand of the Lord’s control.
مينك ىم مدنگ رابنا نيا رد ام
مينك ىم مگ هدمآ عمج مدنگ
شوه هب ام رخآ ميشيدنين ىم
شوم ركم زا تسا مدنگ رد للخ نيك
تس هدز هرفح ام رابنا ات شوم
تس هدش ناريو ام رابنا شنف زو
نك شوم رش عفد ناج ىا لوا
نك شوج مدنگ عمج رد ناهگناو
رودصلا ردص نآ رابخا زا ونشب
روضحلاب لا مت ةلص ل
تسام رابنا رد دزد ىشوم هن رگ
تساجك هلاس لچ لامعا مدنگ
ارچ هزور ره قدص هزير هزير
ام رابنا نيا رد ديان ىم عمج
ديهج نهآ زا شتآ ى هراتس سب
ديشك و تفرذپ هديزوس لد نا و
ناهن ىدزد ىكي تملظ رد كيل
ناگراتسا رب تشگنا دهن ىم
كي هب كي ار ناگراتسا دشك ىم
كلف زا ىغارچ دزورفن هك ات
مدق رد دشاب ماد نارازه رگ
مغ چيه دشابن ىيام اب وت نوچ
ار حاورا نت ماد زا ىبش ره
ار حاولا ىنك ىم ىناهر ىم
سفق نيز بش ره حاورا دنهر ىم
سك موكحم و مكاح هن ،ناغراف
ناينادنز ربخ ىب نادنز ز بش
نايناطلس ربخ ىب تلود ز بش
نايز و دوس ى هشيدنا و مغ هن
نلف نآ و نلف نيا لايخ هن
مه باوخ ىب دوب نيا فراع لاح
مرم نيز ٌ دوُ ق ُ ر ْ م ُ ه دزيا تفگ
بش و زور ايند لاوحا زا هتفخ
بر بيلقت ى هجنپ رد ملق نوچ
One who sees not the hand in the writing
thinks the act from the pen by means of movement.
مقر رد دنيبن هجنپ وا هك نآ
ملق زا شبنج هب درادنپ لعف
He has shown forth some part of this state of the ‘arif,
the vulgar too are carried of by sleep of the senses.
Teir souls are gone into the desert that is without description:
their spirits and bodies are at rest;
And with a whistle you lead them back to the snare,
lead them all to justice and to the judge.
Like Israfl, He who causes the dawn to break
brings them all from those lands into form.
He embodies the spirits divested;
He makes each body pregnant again.
He makes the steed of the souls bare of saddle:
this is the inner meaning of “Sleep is the brother of Death”;
But in order that they may return in the daytime,
He puts a long tether on its leg,
So that in the daytime He may lead it back from that meadow
and bring it from the pasture under the load.
Would that He had guarded this spirit
as the Men of the Cave or as the Ark of Noah,
Tat this mind and eye and ear might be delivered
from the Flood of wakefulness and consciousness!
Oh, in the world there is many a Man of the Cave beside you,
before you, at this time:
Te Cave is with him, the Friend is in converse with him;
but your eyes and ears are sealed, what does it avail?
Story of the Caliph’s seeing Layla.
Te Caliph said to Layla: “ Are you she by whom Majnun
was distracted and led astray?
You are not superior to other fair ones.”
“Be silent,” she replied, “since you art not Majnun.”
دومناو فراع لاح نيز ىا همش
دوبر رد ىسح باوخ مه ار قلخ
ناشناج نوچ ىب ىارحص رد هتفر
ناشنادبا و هدوسآ ناشحور
ىشك ردنا ماد زاب ىريفص زو
ىشك رواد رد و داد رد ار هلمج
راو ليفارسا ِ حاب ْ صِ ْ لا ُ قِلاف
رايد نا ز درآ تروص رد ار هلمج
دنك نت ار طسبنم ىاهحور
دنك نتسبآ زاب ار ىنت ره
نيز ز ىراع دنك ار اهناج بسا
نيا تسا توملا خا مونلا رس
زاب دنيآ زور هك نآ رهب كيل
زارد دنب ناشياپ رب دهن رب
رازغرم نا ز دشكاو شزور هك ات
راب ريز رد شدرآ هاگارچ زو
ار حور نيا فهك باحصا نوچ شاك
ار حون ىتشك وچ اي ىدرك ظفح
شوه و ىراديب نافوط نيا زا ات
شوگ و مشچ ريمض نيا ىديهراو
ناهج ردنا فهك باحصا ىسب ىا
نامز نيا تسه وت شيپ وت ىولهپ
دورس رد وا اب راي وا اب راغ
دوس هچ تشوگ رب و تسا مشچ رب رهم
ار ىليل هفيلخ نديد ى هصق
ىوت ناك هفيلخ ار ىليل تفگ
ىوغ و ناشيرپ دش نونجم وت زك
ىتسين نوزفا وت نابوخ رگد زا
ىتسين نونجم وت نوچ شماخ تفگ
Whosoever is awake is the more asleep;
his wakefulness is worse than his sleep.
رت باوخ رد وا تسا راديب هك ره
رتب شباوخ زا شيراديب تسه
When our soul is not awake to God,
wakefulness is like closing our doors.
All day long, from the bufets of imagination
and from loss and gain and from fear of decline,
Tere remains to it neither joy nor grace and glory
nor way of journeying to Heaven.
Te one asleep is he who has hope of every vain fancy
and holds parley with it.
Diabolum per somnum videt tanquam virginem caelestem, deinde
propter libidinem efundit cum diabolo aquam (seminis).
Postquam semen generationis in terram salsuginosam infudit, ipse ad
se rediit, fugit ab eo illa imago.
Hine percipit languorem capitis et (videt) corpus polluturn. Proh
dolor ob illud simulacrum visum (sed revera) non visum!
Te bird is fying on high, and its shadow is speeding on the earth,
fying like a bird:
Some fool begins to chase the shadow,
running so far that he becomes powerless,
Not knowing that it is the refection of that bird in the air,
not knowing where is the origin of the shadow.
He shoots arrows at the shadow;
his quiver is emptied in seeking:
Te quiver of his life became empty:
his life passed in running hotly in chase of the shadow.
When the shadow of God is his nurse,
it delivers him from phantom and shadow.
Te shadow of God is that servant of God
who is dead to this world and living through God.
Lay hold of his skirt most quickly without misgiving
that you may be saved in the skirt of the last days.
How He extended the shadow is the form of the saints,
which guides to the light of the Divine Sun.
Do not go in this valley without this guide;
say, like Khalil, “I love not them that set.”
ام ناج دوبن راديب قح هب نوچ
ام نادنب رد وچ ىراديب تسه
لايخ بوكدگل زا زور همه ناج
لاوز فوخ زو دوس و نايز زو
رف و فطل ىن شدنام ىم افص ىن
رفس هار نامسآ ىوس هب ىن
لايخ ره زا وا هك دشاب نآ هتفخ
لاقم وا اب دنك و ديموا دراد
باوخ هب وا دنيب روح نوچ ار ويد
بآ ويد اب وا دزير توهش ز سپ
تخير هروش رد ار لسن مخت هك نوچ
تخيرگ ىو زا لايخ دمآ شيوخ هب وا
ديلپ نت و نآ زا دنيب رس فعض
ديدپان ديدپ شقن نآ زا هآ
شا هياس نآ ريز و لاب رب غرم
شو غرم نارپ كاخ رب دود ىم
دوش هياس نآ دايص ىهلبا
دوش هيام ىب هك نادنچ دود ىم
تساوه غرم نآ سكع ناك ربخ ىب
تساجك هياس نآ لصا هك ربخ ىب
وا هياس ىوس هب دزادنا ريت
وجتسج زا دوش ىلاخ ششكرت
تفر رمع دش ىهت شرمع شكرت
تفت هياس راكش رد نديود زا
شا هياد دشاب وچ نادزي ى هياس
شا هياس و لايخ زا دناهراو
ادخ ى هدنب دوب نادزي ى هياس
ادخ ى هدنز و ملاع نيز وا هدرم
نامگ ىب رتدوز ريگ وا نماد
نامز رخآ نماد رد ىهر ات
تسايلوا شقن ّ ل ّ ظلا ّ دَ م َ فْ ي َ ك
تسادخ ديشروخ رون ليلد واك
ليلد نيا ىب ورم ىداو نيا ردنا
ليلخ نوچ وگ َ نيِلِ ف ْ لا ّ بِ حُأ ل
Go, from the shadow gain a sun:
pluck the skirt of the king, Shams-i Tabrizi!
بايب ار ىباتفآ هياس ز ور
باتب ىزيربت سمش هش نماد
If you do not know the way to this feast and bridal,
ask of Ziya u’l Haqq Husamu’ddin.
And if on the way envy seize you by the throat,
it belongs to Iblis to go beyond bounds in envy;
For he because of envy has disdain for Adam,
and because of envy is at war with felicity.
In the Way there is no harder pass than this.
Oh, fortunate he who is not companioned by envy!
Tis body, you must know, is the house of envy,
for the household are tainted with envy.
If the body is the house of envy,
yet God made that body very pure.
Cleanse My house, ye two, is the explanation of purity:
the purifed heart is a treasure of light, though its talisman is of earth.
When you practice deceit and envy against one who is without envy,
from that envy black stains arise in your heart.
Become dust under the feet of the men of God ;
throw dust on the head of envy, even as we do.
Explanation of the envy of the vizier
Tat petty vizier had his origin from envy,
so that for vanity he gave to the wind his ears and nose,
In the hope that by the sting of envy
his venom might enter the souls of the poor.
Any one who from envy mutilates his nose
makes himself without ear and without nose.
Te nose is that which catches a scent,
and which the scent leads towards an abode.
Whoever has no scent is without a nose;
the scent is that scent which is religious.
سرع و روس نيا بناج ىنادن هر
سرپب نيدلا ماسح قحلا ءايض زا
ولگ هر رد ارت دريگ دسح رو
ولغ دشاب ار سيلبا دسح رد
دسح زا دراد گنن مدآ ز واك
دسح زا دراد گنج تداعس اب
تسين هارمه دسح شك نآ كنخ ىا
تسين هار رد رت بعص نيز ىا هبقع
نادب دمآ دسح ى هناخ دسج نيا
نادناخ دشاب هدولآ دسح زا
كيل و دشاب دسح ى هناخ دسج رگ
كين ّ لا درك كاپ ار دسج نآ
تسا ىكاپ نايب َ يِ تْ يَ ب ارّ ه َ ط
تسا ىكاخ شمسلط را تسا رون جنگ
دسح و ركم دسج ىب رب ىنك نوچ
دسر اهيهايس ار لد دسح نآ ز
اپ ريز ار قح نادرم وش كاخ
ام وچمه ار دسح نك رس رب كاخ
ريزو دسح نايب
داژن شدوب دسح زا كريزو نآ
داد داب ىنيب و شوگ لطاب هب ات
دسح شين زا هك نآ ديما رب
دسر نانيكسم ناج رد وا رهز
دنك ىنيب دسح زا واك ىسك ره
دنك ىنيب ىب و شوگ ىب نتشيوخ
درب ىيوب وا هك دشاب نآ ىنيب
درب ىيوك بناج ار وا ىوب
دوب ىنيب ىب تسين شيوب هك ره
دوب ىنيد ناك تسا ىوب نآ ىوب
When he has caught a scent and given no thanks for it,
ingratitude comes and devours his nose.
دركن نآ ركش و درب ىيوب هك نوچ
دروخ شينيب و دمآ تمعن رفك
Give thanks and be a slave to those who give thanks:
be in their presence dead, be steadfast.
Do not, like the vizier, make brigandage your stock-in-trade;
do not turn the people away from the ritual prayer.
Te miscreant vizier had become a true religious counsellor,
he had crafily put garlic in the almond cake.
How the sagacious among the Christians perceived the guile of the vizier.
Whoever was possessed of discernment
was feeling a sweet savour in his words and, joined with, bitterness.
He was saying fne things mixed with foul:
he had poured some poison into the sugared julep.
Te outward sense of it was saying, “Be diligent in the Way,”
but in efect it was saying to the soul, “Be slack.”
If the surface of silver is white and new,
the hands and dress are blackened by it.
Although fre is red-faced with sparks,
look at the black behaviour in its action.
If the lightning appears luminous to the eye,
from its distinctive property it is the robber of sight.
Any who was not wary and possessed of discernment,
the words of him were a collar on his neck.
During six years, in separation from the king,
the vizier became a refuge for the followers of Jesus.
To him the people wholly surrendered their religion and their hearts:
at his command and decree they were ready to die.
شاب هدنب ار ناركاش رم نك ركش
شاب هدنياپ وش هدرم ناشيا شيپ
زاسم هيام ىنز هر زا ريزو نوچ
زامن زا روايم رب وت ار قلخ
ريزو رفاك نآ هتشگ نيد حصان
ريس هنيزول رد ركم زا وا هدرك
ار ريزو ركم اراصن ناقذاح ندرك مهف
وا تفگ زا دوب قوذ بحاص هك ره
وا تفج ىخلت و ديد ىم ىتذل
هتخيمآ وا تفگ ىم اه هتكن
هتخير ىرهز دنق بلج رد
وش تسيچ هر رد تفگ ىم شرهاظ
وش تسس ار ناج تفگ ىم رثا زو
ون و تسا ديپسا رگ هرقن رهاظ
وزا ددرگ هيس ىم هماج و تسد
ررش زا تسا ىور خرس هچ را شتآ
رگن ىراك هيس وا لعف ز وت
رظن رد ديامن ىرون رگا قرب
رصب دزد تيصاخ زا تسه كيل
دوب قوذ بحاص و هاگآ زج هك ره
دوب قوط وا ندرگ رد وا تفگ
هاش نارجه رد لاس شش تد
هانپ ار ىسيع عابتا ريزو دش
قلخ درپسب ودب لك ار لد و نيد
قلخ درم ىم وا مكح و رما شيپ
ريزو اب ناهنپ هاش ماغيپ
How the king sent messages in secret to the vizier.
Messages between the king and him:
the king had words of comfort from him in secret.
Te king wrote to him, saying, “ O my fortunate one,
the time is come: quickly set my mind at ease.”
He replied: “ Behold, O king,
I am preparing to cast disorders into the religion of Jesus.”
Explanation of the twelve tribes of the Christians
Te people of Jesus had twelve amirs
as rulers in authority over them.
Each party followed one amir
and had become devoted to its own amir from desire.
Tese twelve amirs and their followers
became the slaves of that vizier of evil sign.
Tey all put trust in his words;
they all took his procedure as a pattern.
Each amir would have given up his life in his presence
at the time and hour, if he had bidden him die.
How the vizier confused the ordinances of the Gospel.
He prepared a scroll in the name of each one,
the form of each scroll a diferent tenor,
Te ordinances of each a diverse kind,
this contradicting that from the end to the beginning
In one he made the path of asceticism and hunger
to be the basis of repentance and the condition for conversion.
In one he said: “Asceticism profts nothing:
in this Way there is no place of deliverance but generosity.”
اهماغيپ وا و هاش نايم رد
اهمارآ ودب ناهنپ ار هاش
ملبقم ىاك هش تشونب وا شيپ
ملد نك غراف دوز دمآ تقو
اهش مراك نآ ردنا كنيا تفگ
اه هنتف ىسيع نيد رد منكفاك
اراصن زا طبس هدزاود نايب
ريگ و راد ردنا دب ار ىسيع موق
ريما ود و ريما هد ناشنامكاح
عبت ار ىريما رم ىقيرف ره
عمط زا ار دوخ ريم هتشگ هدنب
ناشموق و ريما ود نيا و هد نيا
ناشندب ريزو نآ دنب هتشگ
وا راتفگ رب هلمج دامتعا
وا راتفر رب هلمج ىادتقا
ريما ره تعاس و تقو رد وا شيپ
ريمب ىتفگ ودب رگ ىدادب ناج
ليجنا ماكحا رد ريزو طيلخت
ىكي ره مان هب ىراموط تخاس
ىكلسم رگيد راموط ره شقن
رگد ىعون ىكي ره ىاه مكح
رس هب ات ناياپ ز نآ فلخ نيا
عوج و ار تضاير هار ىكي رد
عوجر طرش و هدرك هبوت نكر
تسين دوس تضاير هتفگ ىكي رد
تسين دوج زج ىصلخم هر نيا ردنا
In one he said: “Your hunger and generosity
imply association on your part with the object of your worship.
وت دوج و عوج هك هتفگ ىكي رد
وت دوبعم اب وت زا دشاب كرش
Excepting trust and complete resignation in sorrow and joy,
all is a deceit and snare.”
In one he said: “It is incumbent to serve;
else the thought of putting trust is suspicion.”
In one he said: “Tere are commands and prohibitions,
are not for practice: they are to show our weakness,
So that we may behold our weakness therein
and at that time recognise the power of God.”
In one he said: “Do not regard your weakness:
that weakness is an act of ingratitude. Beware!
Regard your power, for this power is from Him:
know that your power is the gif of Him who is Hu.”
In one he said: “Leave both these behind:
whatsoever is contained in sight is an idol,”
In one he said: “Do not put out this candle,
for this sight is as a candle to concentration.
When you relinquish sight and imagination,
you will have put out the candle of union at midnight.”
In one he said: “Put it out—have no fear—
that you may see myriads of sights in exchange;
For by putting it out the candle of the spirit is increased:
by your self-denial your Layla becomes your Majnun.
If any one abandons the world by his own renunciation,
the world comes to him more and more.”
In one he said: “Tat which God has given you
He made sweet to you in bringing it into existence.
He made it easy to you, and do you take it gladly:
do not throw yourself into anguish.”
In one he said: “Let go all that belongs to self,
for it is wrong and bad to comply with your nature.”
Diferent roads have become easy:
every one’s religion has become as as life.
If God’s making easy were the road,
every Jew and Zoroastrian would have knowledge of Him.
مامت ميلست هك زج لكوت زج
ماد و تسا ركم همه تحار و مغ رد
تسا تمدخ بجاو هك هتفگ ىكي رد
تسا تمهت لكوت ى هشيدنا هن رو
تساهيهن و رما هك هتفگ ىكي رد
تسام زجع حرش تسين ندرك رهب
نآ ردنا مينيبب دوخ زجع هك ات
نامز نآ مينادب ار قح تردق
نيبم دوخ زجع هك هتفگ ىكي رد
نيه زجع نآ تسا ندرك تمعن رفك
تسوا زا تردق نيا هك نيب دوخ تردق
تسوه هك ناد وا تمعن وت تردق
رذگ رب ود نيا زك هتفگ ىكي رد
رظن رد دجنگب هچ ره دوب تب
ار عمش نيا شكم هتفگ ىكي رد
ار عمج دمآ عمش نوچ رظن نيك
لايخ زا و ىرذگب نوچ رظن زا
لاصو عمش بش مين ىشاب هتشك
رادم ىكاب شكب هتفگ ىكي رد
رازه دص ار رظن ىنيب ضوع ات
دوش نوزفا ناج عمش نتشك ز هك
دوش نونجم وت ربص زا تا ىليل
شيوخ دهز زا درك هك ره ايند كرت
شيپ و ايند وا شيپ ديآ شيب
قح داد ت هچ نآ هك هتفگ ىكي رد
قح داجيا رد درك نيريش وت رب
ريگب ار نآ شوخ و درك ناسآ وت رب
ريحز رد نگفيم رد ار نتشيوخ
دوخ نآ راذگب هك هتفگ ىكي رد
دب و تسدر وت عبط لوبق ناك
تس هدش ناسآ فلتخم ىاههار
تس هدش ناج نوچ ىتلم ار ىكي ره
ىدب هر قح ندرك رسيم رگ
ىدب هگآ وا زا ربگ و دوهج ره
In one he said: “Tat is made easy that spiritual food
should be the life of the heart.”
دوب نآ رسيم هتفگ ىكي رد
دوب ناج ىاذغ لد تايح هك
When the enjoyments of the nature are past,
like brackish soil they raise no produce and crop.
Te produce thereof is nothing but penitence;
their sale yields only loss, nothing more.
Tat is not “easy” in the end;
its name ultimately is “hard.”
Distinguish the hard from the easy:
consider the goodliness of this and that in the end.
In one he said: “Seek a master: you will not fnd foresight as to the end
among the qualities derived from ancestors.”
Every sort of religious sect foresaw the end:
of necessity they fell captive to error.
To foresee the end is not a hand-loom;
otherwise, how would there have been diference in religions?
In one he said: “You are the master,
because you know the master.
Be a man and be not subject to men.
Go, take your own head, and be not one whose head is turning.”
In one he said: “ All this is one:
whoever sees two is a squint-eyed manikin.”
In one he said: “How should a hundred be one?
He who thinks this is surely mad.”
Te doctrines, every one, are contrary to each other:
how should they be one? Is poison and sugar one?
Until you pass beyond poison and sugar,
how will you catch a scent of unity and oneness?
Twelve books of this style and fashion
were drawn up in writing by that enemy to the religion of Jesus.
Showing how this diference lies in the form of the doctrine,
not in the real nature of the Way.
He had no scent of the unicolority of Jesus,
nor had he a disposition from the tincture of the dyeing-vat of Jesus.
تشذگ نوچ دشاب عبط قوذ هچ ره
تشك و عير هروش وچمه دراين رب
وا عير دشابن ىناميشپ زج
وا عيب دران شيپ تراسخ زج
تبقاع ردنا دوبن رسيم نآ
تبقاع رسعم دشاب وا مان
ناد زاب رسيم زا رسعم وت
نآ و نيا لامج رگنب تبقاع
بلط ىداتسا هك هتفگ ىكي رد
بسح رد ىباين ىنيب تبقاع
ىتلم نوگ ره دنديد تبقاع
ىتلز ريسا دنتشگ مرجل
فاب تسد دشابن نديد تبقاع
فلتخا اهنيد ز ىدوب ىك هن رو
ىيوت مه اتسا هك هتفگ ىكي رد
ىيوت مه اسانش ار اتسا هكنا ز
وشم نادرم ى هرخس و شاب درم
وشم نادرگ رس و ريگ دوخ رس ور
تسا ىكي هلمج نيا هك هتفگ ىكي رد
تسا ىكدرم لوحا دنيب ود وا هك ره
دوب نوچ كي دص هك هتفگ ىكي رد
دوب نونجم رگم دشيدنا ىك نيا
رگدمه دض تسا ىلوق ىكي ره
ركش و رهز ىكي دشاب ىكي نوچ
ىرذگن رد ركش زا و رهز ز ات
ىرب رب تدحو رازلگ زا وت ىك
ود و راموط هد عون نيو طمن نيا
ودع ار ىسيع نيد نآ تشون رب
هار تقيقح رد هن تسا شور تروص رد تافلتخا نيا هك نآ نايب
تشادن وب ىسيع ىگنر كي ز وا
تشادن وخ ىسيع مخ جازم زو
From that pure vat a garment of a hundred colours
would become as simple and one-coloured as light.
افص مخ نآ زا گنر دص ى هماج
ابص نوچ ىتشگ گنر كي و هداس
Is not the unicolority from which weariness ensues;
no, it is like fsh and clear water:
Although there are thousands of colours on dry land,
fsh are at war with dryness.
Who is the fsh and what is the sea in simile,
that the King Almighty and Glorious should resemble them?
In existence myriads of seas and fshes prostrate themselves
in adoration before that Munifcence and Bounty.
How many a rain of largesse has rained,
so that the sea was made thereby to scatter pearls!
How many a sun of generosity has shone,
so that cloud and sea learned to be bountiful!
Te sunbeams of Wisdom struck on soil and clay,
so that the earth became receptive of the seed.
Te soil is faithful to its trust, and whatever you have sown in it,
you carry away the kind thereof without fraud.
It has derived this faithfulness from that faithfulness,
inasmuch as the sun of Justice has shone upon it.
Until springtime brings the token of God,
the soil does not reveal its secrets.
Te Bounteous One who gave to an inanimate thing
this information, faithfulness and righteousness,
His grace makes an inanimate thing informed;
His wrath makes blind the men of understanding.
Soul and heart cannot endure that ferment:
to whom shall I speak? Tere is not in the world a single ear.
Wherever there was an ear, through Him it became an eye;
wherever there was a stone, through Him it became a jasper.
He is an alchemist-what is alchemy?
He is a giver of miracles--what is magic?
Tis uttering of praise is the omission of praise on my part,
for this is a proof of being, and being is a sin.
It behoves to be not-being in the presence of His Being:
in His presence what is being? Black and blue.
للم دزيخ وا زك ىگنر كي تسين
للز بآ و ىهام لاثم لب
تساهگنر نارازه ىكشخ رد هچ رگ
تساهگنج تسوبي اب ار نايهام
لثم رد ايرد تسيچ ىهام تسيك
لج و زع كلم دنام نادب ات
دوجو رد ىهام و رحب نارازه دص
دوج و ماركا نآ شيپ درآ هدجس
هدش ناراب اطع ناراب دنچ
هدش ناشفا رد رحب نآ نادب ات
هتخورفا مرك ديشروخ دنچ
هتخومآ دوج رحب و ربا هك ات
نيط و بآ رب هدز شناد وترپ
نيمز ى هدنريذپ هناد هدش ات
ىتشاك ىو رد هچ ره و نيما كاخ
ىتشادرب نآ سنج تنايخ ىب
تس هتفاي تناما نآ ز تناما نيا
تس هتفات ىو رب لدع باتفاك
راهب ون دراين قح ناشن ات
راكشآ هدركن ار اهرس كاخ
دادب ار ىدامج هك ىداوج نآ
دادس نيو تناما نيو اهربخ نيا
ريبخ شلضف دنك ار ىدامج رم
ريرض وا رهق هدرك ار نلقاع
تسين شوج نآ تقاط ار لد و ناج
تسين شوگ كي ناهج رد ميوگ هك اب
تشگ مشچ ىو زا دب ىشوگ اجك ره
تشگ مشي ىو زا دب ىگنس اجك ره
ايميك دوب هچ تسا زاس ايميك
ايميس دوب هچ تسا شخب هزجعم
تسانث كرت نم ز نتفگ انث نيا
تساطخ ىتسه و ىتسه ليلد نيك
دوب تسين ديابب وا تسه شيپ
دوبك و روك وا شيپ ىتسه تسيچ
Were it not blind it would have been melted by Him:
it would have known the heat of sun;
ىتخادگب وا زا روك ىدوبن رگ
ىتخانشب ار ديشروخ ىمرگ
And were it not blue from mourning,
how would this region have frozen like ice?
Setting forth how the vizier incurred damnation fom this plot.
Te vizier was ignorant and heedless, like the king:
he was wrestling with the eternal and inevitable,
With a God so mighty that in a moment He causes a hundred worlds
like ours to come into existence from non-existence:
A hundred worlds like ours He displays to the sight,
when He makes your eye seeing by Himself.
If the world appears to you vast and bottomless,
know that to Omnipotence it is not an atom.
Tis world, indeed, is the prison of your souls:
oh, go in yonder direction, for there lays your open country.
Tis world is fnite, and truly that is infnite:
image and form are a barrier to that Reality.
Te myriads of Pharaoh’s lances
were shattered by Moses with a single staf.
Myriads were the therapeutic arts of Galen:
before Jesus and his breath they were a laughing-stock.
Myriads were the books of poems:
at the word of an illiterate they were shame.
With such an all-conquering Lord,
how should any one not die, unless he be a vile wretch?
Many a mind as a mountain did He uproot;
the cunning bird He hung up by its two feet.
To sharpen the intelligence and wits is not the way:
none but the broken wins the favour of the King. .
Oh, many the treasure hunters, digging hole,
who became an ox’s beard to that vain schemer!
تيزعت زا دوبك وا ىدوبن رو
تيحان نيا خي وچمه ىدرسف ىك
ركم نيا رد ريزو تراسخ نايب
ريزو دب لفاغ و نادان هش وچمه
ريزگان ميدق اب دز ىم هجنپ
مدع زك ىيادخ رداق نانچ اب
مد هب دنادرگ تسه ملاع وچ دص
دنك اديپ رظن رد ملاع وچ دص
دنك انيب دوخ هب ار تمشچ هك نوچ
تسا ىنب ىب و گرزب تشيپ ناهج رگ
تسين هك ناد ىم ىا هرذ تردق شيپ
تسامش ىاهناج سبح دوخ ناهج نيا
تسامش ىارحص هك وس نآ ديور نيه
تسا دح ىب دوخ نآ و دودحم ناهج نيا
تسا دس ىنعم نآ شيپ تروص و شقن
ار نوعرف ى هزين نارازه دص
اصع كي اب ىيسوم زا تسكش رد
دوب سونيلاج بط نارازه دص
دوب سوسفا شمد و ىسيع شيپ
دوب راعشا رتفد نارازه دص
دوب راع نآ ىيما فرح شيپ
ىسك ىدنوادخ بلاغ نينچ اب
ىسخ وا دشابن رگ دريمن نوچ
وا تخيگنا ار هوك نوچ لد سب
وا تخيوآ اپ ود اب كريز غرم
هار تسين ندرك زيت رطاخ و مهف
هاش لضف دريگن ىم هتسكش زج
واك جنك نانگآ جنگ اسب ىا
واگ شير دش ار شيدنا لايخ ناك
Who is the ox that you should become his beard?
What is earth that you should become its stubble?
ىوش وا شير وت ات دوب هك واگ
ىوش وا شيشح ات دوب هچ كاخ
When a woman became pale-faced of wickedness,
God metamorphosed her and made her Zuhra.
To make a woman Zuhra was metamorphosis:
what is it to become earth and clay, O contumacious one?
Your spirit was bearing you towards the highest sphere:
you went towards the water and the clay amongst the lowest.
By this fall you metamorphosed yourself from that existence
which was the envy of the intelligences.
Consider, then, how is this metamorphosis:
compared with that metamorphosis this is exceedingly vile.
You urged the steed of ambition towards the stars:
you did not acknowledge Adam who was worshipped.
Afer all, you are a son of Adam. O degenerate!
How long will you regard lowness as nobility?
How long will you say, “I will conquer a whole world,
I will make this world full of myself ”?
If the world should he flled with snow from end to end,
the glow of the sun would melt it with a single look.
God by a single spark makes naught his burden
and of a hundred Viziers and a hundred thousand.
He makes the essence of that imagination to be wisdom;
He makes the essence of that poisoned water to be a drink.
‘Tat which raises doubt He turns into certainty;
He makes lovingkindnesses grow from the causes of hatred.
He cherishes Abraham in the fre;
He turns fear into security of spirit.
By His burning of secondary causes I am distraught;
in fancies of Him I am like a sophist.
How the vizier started another plan to mislead the Christians
Te vizier formed in his mind another plan:
he abandoned preaching and sat alone in seclusion.
درز ىور دش دب راك زا ىنز نوچ
درك هرهز و ادخ ار وا درك خسم
دوب خسم ندرك هرهز ار ىتروع
دونع ىا تسا خسم هن نتشگ لگ و كاخ
نيرب خرچ ىوس تدرب ىم حور
نيلفسا رد ىدش لگ و بآ ىوس
لوفس نيز ىدرك خسم ار نتشيوخ
لوقع كشر نآ دب هك ىدوجو نآ ز
دوب نوچ ندرك خسم نيك نيبب سپ
دوب نود تياغ هب نيا خسم نآ شيپ
ىتخات رتخا ىوس تمه بسا
ىتخانشن ار دوجسم مدآ
فلخان ىا ىا هداز مدآ رخآ
فرش ار ىتسپ وت ىرادنپ دنچ
ىملاع مريگب نم ىيوگ دنچ
ىمه دوخ زا منك رپ ار ناهج نيا
رس هبرس ددرگ فرب رپ ناهج رگ
رظن كي اب شدزادگب روخ بات
رازه دص و ريزو دص و وا رزو
رارش كي زا ادخ دنادرگ تسين
دنك تمكح ار لييخت نآ نيع
دنك تبرش ار بآ رهز نآ نيع
نيقي دزاس ار زيگنا نامگ نآ
نيك بابسا زا دنايور اهرهم
ار ميهاربا شتآ رد درورپ
ار ميب دزاس حور ىنميا
ما ىيادوس نم شيزوس ببس زا
ما ىياطسفوس وچ شتلايخ رد
موق للضا رد ريزو نتخيگنا رگيد ركم
تسبب دوخ زا ريزو نآ رگيد ركم
تسشن تولخ رد و تشاذگب ار ظعو
He inspired ardour in his disciples from longing;
he remained in seclusion forty or ffy days.
زوس قوش زا دنكف رد ناديرم رد
زور هاجنپ لهچ تولخ رد دوب
Te people became mad from longing for him and on account
of being separated from his feeling and discourse and intuition.
Tey were making supplication and lament,
while he in solitude was bent double by austerities.
Tey said, “Without you we have no light:
how is the state of a blind man without a leader?
By way of showing favour and for God’s sake,
do not keep us parted from you any longer.
We are as children and you are our nurse:
spread over us that shadow.”
He said, “My soul is not far from them that love,
but there is no permission to come forth.”
Tose amirs came for intercession,
and the disciples came in reproach,
Saying, “O noble sir, what a misfortune is this for us!
Without you we are lef orphaned of our hearts and our religion.
You are making pretence while we in grief
are heaving cold sighs from the burning heat of our hearts.
We have become accustomed to your sweet discourse;
we have drunk of the milk of your wisdom.
Allah! Allah! Do not you treat us with such cruelty:
show kindness to-day, do not delay until tomorrow
Does your heart give to you that these who have lost their hearts should
at last, being without you, become among them that have nothing lef?
Tey all are writhing like fshes on dry land: let loose the water,
remove the darn from the stream.
O you like whom there is none in the world, for God’s sake,
for God’s sake, come to the aid of your people!”
How the vizier refused the request of the disciples.
He said: “Beware, O you enslaved by words and talk,
you who seek admonition of the speech of the tongue and of the ear.
وا قوش زا دندش هناويد قلخ
وا قوذ و لاق و لاح قارف زا
وا و دندرك ىمه ىراز و هبل
وت ود تولخ رد هتشگ تضاير زا
رون وت ىب ار ام تسين ناشيا هتفگ
روك لاوحا دوب نوچ شك اصع ىب
ادخ رهب زا و ماركا رس زا
ادج دوخ زا رادم ار ام نيا زا شيب
وت هياد ار ام و مينلفط وچ ام
وت هياس نآ نارتسگ ام رس رب
تسين رود نابحم زا مناج تفگ
تسين روتسد ندمآ نوريب كيل
دندمآ تعافش رد ناريما نآ
دندمآ تعانش رد ناديرم نآ و
ميرك ىا ار ام تسا ىتخب دب هچ نياك
ميتي وت ىب ام هدنام نيد و لد زا
درد ز ام و ىنك ىم هناهب وت
درس ىاهمد لد زوس زا مينز ىم
ميا هدرك وخ تشوخ راتفگ هب ام
ميا هدروخ وت تمكح ريش ز ام
نكم ام اب افج نيا لا ّ لا
نكم ادرف ار زورما نك ريخ
نلد ىب نياك ارت رم لد دهد ىم
نلصاح ىب زا رخآ دندرگ وت ىب
دنپت ىم ىهام وچ ىكشخ رد هلمج
دنب راد رب وج ز اشگب ار بآ
سك تسين هنامز رد وت نوچ هك ىا
سر دايرف ار قلخ ّ لا ّ لا
ار ناديرم ريزو نتفگ عفد
وگو تفگ ناگرخس ىا ناه تفگ
وج شوگ و نابز راتفگ و ظعو
Put cotton-wool in the ear of the low sense;
take of the bandage of sense from your eyes!
دينك نود سح شوگ ردنا هبنپ
دينك نوريب دوخ مشچ زا سح دنب
Te ear of the head is the cotton-wool of the ear of the conscience:
until the former becomes deaf, that inward is deaf.
Become without sense and without ear and without thought,
that you may hear the call, ‘Return!’”
So long as you are in the conversation of wakefulness,
how will you catch any scent of the conversation of sleep?
Our speech and action is the exterior journey:
the interior journey is above the sky.
Te sense saw dryness, because it was born of dryness:
the Jesus of the spirit set foot on the sea.
Te journey of the dry body happened on dry land,
the journey of the spirit took place in the heart of the sea
Since your life has passed in travelling on land,
now mountain, now river, now desert,
From where will you gain the Water of Life?
Where will you part the waves of the Sea?
Te waves of earth are our imagination and understanding and thought;
the waves of water are self-efacement and intoxication and death (fana).
While you are in this intoxication, you are far from that intoxication;
while you are drunk with this, you are blind to that cup.
Outward speech and talk is as dust:
for a time make a habit of silence. Take heed!
How the disciples repeated their request
that he should interrupt his seclusion.
Tey all said: “O sage who seeks a crevice,
say not to us this guile and harshness.
Lay on the beast a burden in proportion to its endurance,
lay on the weak a task in proportion to their strength.
Te bait for every bird is according to its measure:
how should a fg be the food for every bird?
تسا رس شوگ رس شوگ نآ ى هبنپ
تسا رك نطاب نآ رك نيا ددرگن ات
ديوش تركف ىب و شوگ ىب و سح ىب
ديونشب ار يِ ع ِ جْ را باطخ ات
ىرد ىراديب ىوگو تفگ هب ات
ىرب ىك ىيوب باوخ تفگ ز وت
ام لعف و لوق تسا ىنوريب ريس
امس ىلاب تسه نطاب ريس
دازب ىكشخ زك ديد ىكشخ سح
داهن ايرد رب ىاپ ناج ىسيع
داتف ىكشخ رب كشخ مسج ريس
داهن ايرد لد رد اپ ناج ريس
تشذگ ىكشخ هر ردنا رمع هك نوچ
تشد هاگ ارحص هاگ و هوك هاگ
تفاي وت ىهاوخ اجك زا ناويح بآ
تفاكش ىهاوخ اجك ار ايرد جوم
تسام ركف و مهف و مهو ىكاخ جوم
تسانف و تسا ركس و وحم ىبآ جوم
رود وت ىركس نآ زا ىركس نيا رد ات
رود وت ىماج نآ زا ىتسم نيا زا ات
رابغ نوچ دمآ رهاظ ىوگو تفگ
راد شوه نك وخ شوماخ ىتدم
نكشب ار تولخ هك ناديرم ندرك رركم
وج هنخر ميكح ىا دنتفگ هلمج
وگم ام اب افج نيا و بيرف نيا
هن راب تقاط ردق ار اپ راچ
هن راك توق ردق نافيعض رب
تسا ىو ى هزادنا غرم ره ى هناد
تسا ىك ىريجنا غرم ره ى همعط
If you give a babe bread instead of milk,
take it that the poor babe will die of the bread;
ريش ىاج رب ىهد نان رگ ار لفط
ريگ هدرم نان نآ زا ار نيكسم لفط
Aferwards, when it grows teeth,
that babe will of its own accord ask for bread.
When an unfedged bird begins to fy,
it becomes a mouthful for any rapacious cat;
When it grows wings, it will fy of itself without trouble
and without whistling, good or bad.
Your speech makes the Devil silent;
your words make our ears intelligence.
Our ears are intelligence when you are speaking;
our dry land is a river when you are the ocean.
With you, earth is better to us than heaven,
O you by whom Arcturus to the Fish is illumined!
Without you, darkness is over heaven for us,
compared with you, O Moon, who is this heaven at all?
Te heavens have the form of sublimity;
the essence of sublimity belongs to the pure spirit.
Te form of sublimity is for bodies;
beside the essence bodies are (mere) names.”
Te refusal of the vizier to interrupt his seclusion
He said: “Cut short your arguments,
let my advice make its way into your souls and hearts.
If I am trustworthy, the trustworthy is not doubted,
even though I should call heaven earth.
If I am perfection, why disbelief in my perfection?
And if I am not, why this molestation and annoyance?
I will not go forth from this seclusion,
because I am occupied with inward experiences.”
نآ زا دعب درآ رب اهنادند هك نوچ
نان ىايوج شلد ددرگ دوخب مه
دوش نارپ نوچ هتسران رپ غرم
دوش نارد ى هبرگ ره ى همقل
دوخ هب وا درپب رپ درآ رب نوچ
دب و كين ريفص ىب فلكت ىب
دنك ىم شماخ وت قطن ار ويد
دنك ىم شه وت تفگ ار ام شوگ
ىيوت ايوگ نوچ تسا شوه ام شوگ
ىيوت ايرد نوچ تسا رحب ام كشخ
كلف زا رتهب كاخ ار ام وت اب
كمس ات رونم وت زا كامس ىا
تسا ىكيرات كلف رب ار ام وت ىب
تسا ىك ىراب كلف نيا هام ىا وت اب
ار كلفا دوب تعفر تروص
ار كاپ ناور تعفر ىنعم
تساهمسج ىارب تعفر تروص
تساهمسا ىنعم شيپ رد اهمسج
منكش ىمن ار تولخ هك ريزو نتفگ باوج
دينك هتوك دوخ ىاهتجح تفگ
دينك هر لد رد و ناج رد ار دنپ
نيما دوبن مهتم منيما رگ
نيمز نم ار نامسآ ميوگب رگ
تسيچ راكنا لامك اب ملامك رگ
تسيچ رازآ و تمحز نيا مين رو
نورب تولخ نيا زا دش مهاوخن نم
نورد لاوحا هب ملوغشم هك نآ ز
ريزو تولخ رد ناديرم ضارتعا
How the disciples raised objections against the vizier’s secluding himself.
Tey all said; “ O vizier, it is not disbelief:
our words are not as the words of strangers.
Te tears of our eyes are running because of our separation from you;
sigh afer sigh is going from the midst of our souls.
A babe does not contend with its nurse, but it weeps,
although it knows neither evil nor good.
We are as the harp and you art striking the plectrum:
the lamentation is not from us, it is you that art making lamentation.
We are as the fute, and the music in us is from you;
we are as the mountain, and the echo in us is from you.
We are as pieces of chess in victory and defeat:
our victory and defeat is from you, O you whose qualities are comely!
Who are we, O you soul of our souls,
that we should remain in being beside you?
We and our existences are non-existences:
you are the absolute Being which manifests the perishable
We all are lions, but lions on a banner:
because of the wind they are rushing onward from moment to moment.
Teir onward rush is visible, and the wind is unseen:
may that which is unseen not fail from us!
Our wind and our being are of your gif;
our whole existence is from your bringing into being.
You did show the delightfulness of Being unto not-being, you had
caused not-being to fall in love with you.
Take not away the delightfulness of your bounty;
take not away your dessert and wine and wine-cup!
And if you take it away; who is there that will make inquiry?
How should the picture strive with the painter?
Do not look on us; do not fx your gaze on us:
look on your own kindness and generosity.
We were not, and there was no demand on our part,
your grace was hearkening to our unspoken prayer”
تسين راكنا ريزو ىا دنتفگ هلمج
تسين رايغا نتفگ نوچ ام تفگ
ناود وت قارف زا تس هديد كشا
ناور ناج نايم زا تسا هآ هآ
كيل و دزيتسا هن هياد اب لفط
كين هن دناد دب هن هچ رگ وا ديرگ
ىنز ىم همخز وت و ميگنچ نوچ ام
ىنك ىم ىراز وت ىن ام زا ىراز
تست ز ام رد اون و مييان وچ ام
تست ز ام رد ادص و ميهوك وچ ام
تام و درب ردنا ميجنرطش وچ ام
تافص شوخ ىا تست ز ام تام و درب
ناج ناج ار ام وت ىا ميشاب هك ام
نايم رد وت اب ميشاب ام هك ات
ام ىاهيتسه و ميياهمدع ام
امن ىناف ىقلطم دوجو وت
ملع ريش ىلو ناريش همه ام
مد هب مد دشاب داب زا ناش هلمح
داب تساديپان و اديپ ناش هلمح
دابم مك زگره تساديپان هك نآ
تست داد زا ام دوب و ام داب
تست داجيا زا هلمج ام ىتسه
ار تسين ىدومن ىتسه تذل
ار تسين ىدوب هدرك دوخ قشاع
ريگماو ار دوخ ماعنا تذل
ريگماو ار دوخ ماج و هداب و لقن
دنك وجتسج تيك ىريگب رو
دنك ورين نوچ شاقن اب شقن
رظن ام رد نكم ،ام ردنا رگنم
رگن دوخ ىاخس و ماركا ردنا
دوبن ناماضاقت و ميدوبن ام
دونش ىم ام ى هتفگان وت فطل
Before the painter and the brush the picture is helpless
and bound like a child in the womb.
ملق و شاقن شيپ دشاب شقن
مكش رد كدوك وچ هتسب و زجاع
Before Omnipotence all the people of the court of audience
are as helpless as the fabric before the needle.
Now He makes the picture the Devil, now Adam;
now He makes the picture joy, now grief.
Tere is no power that he should move a hand in defence;
no speech, that he should utter a word concerning injury or beneft.
Recite from the Qur’an the interpretation of the verse:
God said, You did not throw when you threw.
If we let an arrow fy, that is not from us: we are the bow,
and the shooter of the arrow is God.
Tis is not jabr (compulsion); it is the meaning of jabbari (almightiness):
the mention of almightiness is for the sake of humility.
Our humility is evidence of necessity;
our sense of guilt is evidence of freewill.
If there were not freewill, what is this shame?
And what are sorrow, guilty confusion and abashment?
Why is there chiding between masters and pupils?
Why is the mind changing from plans?
And if you say that he takes no heed of His compulsion,
God’s moon has become hidden in His cloud,
Tere is a good answer to this; if you listen,
you will relinquish unbelief and incline towards the religion.
Remorse and humility occur at the time of illness:
the time of illness is wholly wakefulness.
At the time when you are becoming ill,
you pray God to forgive your trespass;
Te foulness of your sin is shown to you;
you resolve to come back to the way;
You make promises and vows that henceforth
your chosen course will be nothing but obedience:
Terefore it has become certain
that illness gives to you conscience and wakefulness.
Note, then, this principle, O you that seek the principle;
every one who sufers pain has caught the scent:
هگراب هلمج قلخ تردق شيپ
هگراك نزوس شيپ نوچ نازجاع
دنك مدآ هگ و ويد ششقن هاگ
دنك مغ هگ و ىداش ششقن هاگ
عفد هب دنابنج تسد ات هن تسد
عفن و رض رد دنز مد ات هن قطن
تيب ريسفت ناوخ زاب نآرق ز وت
تيمر ْ ذِإ َ تْ ي َ م َ ر ام دزيا تفگ
تسام ز هن نآ ريت مينارپب رگ
تسادخ شزادنا ريت و نامك ام
تسا ىرابج ىنعم نيا ربج هن نيا
تسا ىراز ىارب ىرابج ركذ
رارطضا ليلد دش ام ىراز
رايتخا ليلد دش ام تلجخ
تسيچ مرش نيا رايتخا ىدوبن رگ
تسيچ مرزآ و تلجخ و غيرد نيو
تسارچ نادرگاش و ناداتسا رجز
تسارچ نادرگ اهريبدت زا رطاخ
وا ربج زا تسا لفاغ ىيوگ وت رو
ور ربا رد دنك ناهنپ قح هام
ىونشب را باوج شوخ ار نيا تسه
ىورگب نيد رد و رفك زا ىرذگب
تسا ىراميب هگ ىراز و ترسح
تسا ىراديب همه ىراميب تقو
وت راميب ىوش ىم هك نامز نآ
وت رافغتسا مرج زا ىنك ىم
هنگ ىتشز وت رب ديامن ىم
هر هب ميآ زاب هك تين ىنك ىم
نيا زا دعب هك ىنك ىم ناميپ و دهع
نيزگ راك مدوبن تعاط هك زج
ارت ىراميب هك نيا تشگ نيقي سپ
ارت ىراديب و شوه دشخبب ىم
وج لصا ىا ار لصا نيا نادب سپ
وب تس هدرب وا تسا درد ار هك ره
Te more wakeful any one is the fuller of sufering he is;
the more aware he is, the paler he is in countenance
رتدرد رپ رتراديب وا هك ره
رتدرز خر رت هاگآ وا هك ره
If you are aware of His jabr (compulsion), where is your humility?
Where is your feeling of the chain of His jabbari (almightiness)?
How one should make merry who is bound in chains?
When does the captive in prison behave like the man who is free?
And if you consider that your foot is shackled
the king’s ofcers are sitting over you,
Ten do not act like an ofcer towards the helpless,
inasmuch as that is not the nature and habit of a helpless man.
Since you do not feel His compulsion, do not say;
and if you feel it, where is the sign of your feeling?
In every act for which you have inclination,
you are clearly conscious of your power,
In every act for which you have no inclination and desire, in regard to that
you have become a necessitarian, saying, “Tis is from God.”
Te prophets are necessitarians in regard to the works of this world,
the infdels are necessitarians in regard to the works of the next world.
To the prophets the works of the next world are freewill;
to the foolish the works of this world are freewill,
Because every bird fies to its own kind:
it behind, and its spirit before.
Inasmuch as the infdels were congeners of Sijjin (Hell),
they were well-disposed to the prison (sijn) of this world.
Inasmuch as the prophets were congeners of ‘Illiyyin (Heaven),
they went towards the ‘Illiyyin of spirit and heart.
Tis discourse has no end,
but let us relate the story to its completion.
How the vizier made the disciples lose hope of his abandoning seclusion
Tat Jesus has given me a such-like message:
‘Be separated from all friends and kinsfolk.
وك تيراز ىهگآ شربج ز رگ
وك تيرابج ريجنز شنيب
دنك ىداش نوچ ريجنز رد هتسب
دنك ىدازآ سبح ريسا ىك
دنا هتسب تياپ هك ىنيب ىم وت رو
دنا هتسشنب هش ناگنهرس وت رب
نازجاع اب نكم ىگنهرس وت سپ
نآ زجاع ىوخ و عبط دوبن هك نآ ز
وگم ىنيب ىمن وا ربج وت نوچ
وك ديد ناشن ىنيب ىمه رو
نادب تتسا ليم هك ىراك نآ ره رد
نايع ىنيب ىمه ار دوخ تردق
تساوخ و تسين تليم هك ىراك نآ ردنا و
تسادخ زا نياك ىنك ىربج ار شيوخ
دنا ىربج ايند راك رد ايبنا
دنا ىربج ىبقع راك رد نارفاك
رايتخا ىبقع راك ار ايبنا
رايتخا ايند راك ار نلهاج
شيوخ سنج ىوس هب ىغرم ره هك نآ ز
شيپ شيپ ناج و سپ رد وا درپ ىم
دندمآ نيجس سنج نوچ نارفاك
دندمآ نييآ شوخ ار ايند نجس
دندب نييلع سنج نوچ ايبنا
دندش لد و ناج نييلع ىوس
ام كيل درادن ناياپ نخس نيا
ار هصق ىمامت نآ مييوگ زاب
تولخ ضفر زا ار ناديرم ريزو ندرك ديمون
درك ماغيپ نينچ ىسيع ارم هك
درف شاب ناشيوخ و ناراي همه زك
Te vizier cried out from within, “O disciples,
let this made known to you from me,
داد زاوآ نوردنا زا ريزو نآ
داب مولعم نيا نم زا ناديرم ىاك
Set your face to the wall, sit alone,
and choose to be secluded even from your own existence.’
نيشن اهنت نك راويد رد ىور
نيزگ تولخ مه شيوخ دوجو زو
Afer this there is no permission to speak;
afer this I have nothing to do with talk.
Farewell, O friends! I am dead:
I have carried my belongings up to the Fourth Heaven,
In order that beneath the fery sphere
I may not burn like frewood in woe and perdition,
Henceforth may sit beside Jesus
at the top of the Fourth Heaven.”
How the vizier appointed each one of the amirs separately
as his successor.
And then he summoned those amirs one by one
and conversed with each alone.
He said to each one, “In the religion of Jesus
you art the vicar of God and my Khalifa (vicegerent),
And those other amirs are your followers:
Jesus has made all of them your assistants.
Any amir who lifs his neck,
seize him and either kill him or hold him captive;
But do not declare this while I am alive:
do not seek this supreme authority until I am dead.
Until I am dead, do not reveal this:
do not lay claim to sovereignty and dominion.
Here is this scroll and the ordinances of the Messiah:
recite them distinctly, one by one, to his people.”
Tus he spoke to each amir separately,
“Tere is no vicar in the religion of God except you.”
He honoured each, one by one,:
whatever he said to that he also said to this.
To each he gave one scroll:
every one was purposely the contrary of the other.
تسين راتفگ ىروتسد نيا زا دعب
تسين راك ميوگ و تفگ اب نيا زا دعب
ما هدرم نم ناتسود ىا عادولا
ما هدرب رب كلف مراچ رب تخر
بطح نوچ ىران خرچ ريز هب ات
بطع رد و انع رد مزوسن نم
نيا زا دعب منيشن ىسيع ىولهپ
نيمراچ نامسآ زارف رب
ادج ادج ار ريما كي ره ريزو نتخاس دهع ىلو
دناوخب ار ناريما نآ ىناهگ نآ و
دنار فرح كي ره هب اهنت كي هب كي
ىوسيع نيد هب ار كي ره تفگ
ىوت نم ى هفيلخ و قح بيان
وت عابتا رگد ناريما نآ و
وت عايشا ار هلمج ىسيع درك
ريگب ندرگ ديشك وك ىريما ره
ريسا شراد ىمه دوخ اي شكب اي
وگماو نيا ما هدنز نم ات كيل
وجم ار تساير نيا مريمن ات
نكم اديپ نيا وت نم مريمن ات
نكم ليتسا و ىهاش ىوعد
حيسم ماكحا و راموط نيا كنيا
حيصف تما رب وت ناوخ رب كي هب كي
ادج وا تفگ نينچ ار ىريما ره
ادخ نيد رد وت زج بيان تسين
زيزع كي كي وا درك ار ىكي ره
زين تفگ ار نيا تفگ ار نآ هچ ره
داد راموط ىكي وا ار ىكي ره
دارملا دوب رگد دض ىكي ره
All the scrolls were diferent,
like the forms of the letters from ya to alif.
فلتخم دب اهراموط ىگلمج
فلا ات اي زا هلمج نآ فورح نوچ
Te rule in this scroll was contrary to the rule in that:
we have already explained this contradiction.
How the vizier killed himself in seclusion.
Afer that, he shut the door for other forty days killed himself
and escaped from his existence.
When the people learned of his death,
there came to pass at his grave the scene of the Resurrection.
So great a multitude gathered at his grave,
tearing their hair, rending their garments in wild grief for him,
Tat only God can reckon the number of them—
Arabs, Turks, Greeks and Kurds.
Tey put his earth on their heads;
they deemed anguish for him to be the remedy for themselves.
During a month those multitudes over his grave
made a way for blood from their eyes.
How the people of Jesus—on him be peace!—asked the amirs,
“Which one of you is the successor?”
Afer a month the people said,
“O chiefs, which of amirs is designated in his place,
Tat we may acknowledge him as our religious leader instead of him,
and give our hands and skirts into his hand?
Since the sun is gone and has branded us,
is not a lamp the resource in his stead?
Since union with the beloved has vanished from before our eves,
we must have a vicar as a memorial of him.
Since the rose is past and the garden ravaged,
from whom shall we get the perfume of the rose? From rosewater.”
نآ مكح دض راموط نيا مكح
نايب ار دض نيا ميدرك نيا زا شيپ
تولخ رد ار نتشيوخ ريزو نتشك
تسبب رد رگيد زور لچ نآ زا دعب
تسرب دوخ دوجو زا و تشك شيوخ
دش هاگآ وا گرم زا قلخ هك نو
دش هاگ تمايق شروگ رس رب
وا روگ رب دش عمج نادنچ قلخ
وا روش رد نارد هماج نانكوم
درمش دناد ادخ مه ار ددع ناك
درك و ىمور زا و كرت زو برع زا
شيوخ ىاهرس رب دندرك وا كاخ
شيوخ ىاج نامرد دنديد وا درد
ىهم شروگ رس رب قيلخ نآ
ىهر دوخ مشچ ود زا ار نوخ هدرك
تسا مادك امش زا دهع ىلو هك ارما زا ملسلا هيلع ىسيع تما ندرك بلط
ناهم ىا دنتفگ قلخ ىهام دعب
ناشن شياج رب تسيك ناريما زا
ماما شميسانش وا ىاج هب ات
ميهد وا تسدب ار نماد و تسد
غاد درك ار ام و ديشروخ دش هك نوچ
غارچ زا شماقم رب دوبن هراچ
راي لصو هديد شيپ زا دش هك نوچ
راگداي نام وا زا دياب ىبيان
بارخ دش نشلگ و تشذگب لگ هك نوچ
بلگ زا ميباي هك زا ار لگ ىوب
Inasmuch as God comes not into sight,
these prophets are the vicars of God.
نايع رد دياين ردنا ادخ نوچ
ناربمغيپ نيا دنا قح بيان
Nay, I have said wrongly; for if you suppose that the vicar
and He who is represented by the vicar are two, it is bad, not good.
Nay; they are two so long as you are a worshipper of form,
they have become one to him who has escaped from form.
When you look at the form, your eye is two;
look at its light, which grew from the eye.
“It is impossible to distinguish the light of the two eyes,
when a man has cast his look upon their light.
If ten lamps are present in place,
each difers in form from another :
To distinguish without any doubt the light of each,
when you turn your face towards their light, is impossible.
If you count a hundred apples or a hundred quinces,
they do not remain a hundred become one, when you crush them.
In things spiritual there is no division and no numbers;
in things spiritual -there is no partition and no individuals.
Sweet is the oneness of the Friend with His friends:
catch the foot of spirit. Form is headstrong.
Make headstrong form waste away with tribulation,
that beneath it you may descry unity, like a treasure;
And if you waste it not away, His favours will waste it—
oh, my heart is His vassal.
He even shows Himself to hearts,
He sews the tattered frock of the dervish
Simple were we and all one substance;
we were all without head and without foot yonder.
We were one substance, like the Sun;
we were knotless and pure, like water.
When that goodly Light took form,
it became number like the shadows of a battlement.
Raze the battlement with the catapult (manjaniq)
that diference may vanish from amidst this company.
I would have explained this with contention,
but I fear lest some mind may stumble.
بونم اب بيان هك متفگ طلغ هن
بوخ هن ديآ حيبق ىرادنپ ود رگ
تسرپ تروص ىيوت ات دشاب ود هن
تسرب تروص زك تشگ كي وا شيپ
تسد وت مشچ ىرگنب تروص هب نوچ
تسر مشچ زك رگنرد شرون هب وت
درك قرف ناوتن مشچ ود ره رون
درم تخادنا رظن شرون رد هك نوچ
ناكم رد ديآ رضاح را غارچ هد
نآ ريغ تروص هب دشاب ىكي ره
ىكي ره رون درك ناوتن قرف
ىكش ىب ىرآ ىور شرون هب نوچ
ىرمشب ىبآ دص و بيس دص وت رگ
ىرشفب نوچ دوش كي دنامن دص
تسين دادعا و تمسق ىناعم رد
تسين دارفا و هيزجت ىناعم رد
تسا شوخ ناراي اب راي داحتا
تسا شكرس تروص ريگ ىنعم ىاپ
جنر هب نك نازادگ شكرس تروص
جنگ وچ تدحو وا ريز ىنيبب ات
وا ىاهتيانع ىراذگن وت رو
وا ىلوم ملد ىا دزادگ دوخ
ار شيوخ اهلد هب مه ديامن وا
ار شيورد ى هقرخ دزودب وا
همه رهوج كي و ميدوب طسبنم
همه رس نآ ميدب اپ ىب و رس ىب
باتفآ نوچمه ميدوب رهگ كي
بآ وچمه ىفاص و ميدوب هرگ ىب
هرس رون نآ دمآ تروص هب نوچ
هرگنك ىاه هياس نوچ ددع دش
قينجنم زا دينك ناريو هرگنك
قيرف نيا نايم زا قرف دور ات
ىرم زا نم ىمتفگ ار نيا حرش
ىرطاخ دزغلن ات مسرت كيل
Te points are sharp as a sword of steel;
if you have not the shield, turn back and fee !
زيت تسا دلوپ غيت نوچ اه هتكن
زيرگ سپاو رپس وت ىرادن رگ
Do not come without shield against this adamant,
for the sword is not ashamed of cutting.
For this cause I have put the sword in sheath,
that none who misreads may read contrariwise.
We come to complete the tale
and of the loyalty of the multitude of the righteous,
Who rose up afer this leader,
demanding a vicar in his place
Te quarrel of the amirs concerning’ the succession.
One of those amirs advanced
and went before that loyal-minded people
“Behold,” said he,” I am that man’s vicar:
I am the vicar of Jesus at the present time.
Look, this scroll is my proof
that afer him the caliphate belongs to me.”
Another amir came forth from ambush:
his pretension regarding the caliphate was the same;
He too produced a scroll from under his arm,
so that in both there arose the Jewish anger.
Te rest of the amirs, one afer another,
drawing swords of keen mettle,
Each with a sword and a scroll in his hand
fell to combat like raging elephants.
Hundreds of thousands of Christians were slain,
so that there were mounds of severed heads;
Blood fowed, on lef and right, like a torrent;
mountains of this dust rose in the air.
Te seeds of dissension which he had sown
had become a calamity to their heads.
Te walnuts were broken, and those which had the kernel had,
afer being slain, a spirit pure and fair.
ايم رپسا ىب ساملا نيا شيپ
ايح دوبن ار غيت نديرب زك
فلغ رد مدرك غيت نم ببس نيز
فلخ رب دناوخن ىناوخ جك هك ات
ناتساد ىمامت ردنا ميدمآ
ناتسار عمج ىرادافو زو
دنتساخرب اوشيپ نيا سپ زك
دنتساوخ ىم ىبيان شماقم رب
ىدهعيلو رد ارما تعزانم
تفر شيپ ناريما نآ ز ىريما كي
تفر شيدنا افو موق نآ شيپ
نم درم نآ بيان كنيا تفگ
نمز ردنا منم ىسيع بيان
تسا نم ناهرب راموط نيا كنيا
تسا نم نآ وا زا دعب تباين نياك
نيمك زا دمآ رگيد ريما نآ
نيمه دب تفلخ رد وا ىوعد
دومن ىراموط زين وا لغب زا
دوهج مشخ ار ود ره دمآ رب ات
راطق كي كي رگد ناريما نآ
راد بآ ىاهغيت هديشك رب
تسد هب ىراموط و غيت ار ىكي ره
تسم نليپ نوچ دنداتفا مهرد
دش هتشك اسرت درم نارازه دص
دش هتشپ هديرب ىاهرس ز ات
تسار و پچ زا ليس وچمه دش ناور نوخ
تساخ درگ نيز اوه ردنا هوك هوك
دوب هتشك واك اه هنتف ىاهمخت
دوب هتشگ ناشيا ىاهرس تفآ
تشاد زغم ناك نآ و تسكشب اهزوج
تشاد زغن كاپ حور نتشك دعب
Slaughter and death which befalls the bodily frame
is like breaking pomegranates and apples:
تسا نت شقن رب هك ندرم و نتشك
تسا نتسكشب ار بيس و رانا نوچ
Tat which is sweet becomes pomegranate-syrup,
and that which is rotten is naught but noise:
Tat which has reality is made manifest
and that which is rotten is put to shame.
Go; strive afer reality, O worshipper of form,
inasmuch as reality is the wing on form’s body.
Consort with the followers of reality,
that you may both win the gif and be generous.
Beyond dispute, in this body the spirit devoid of reality
is even as, a wooden sword in the sheath:
While it remains in the sheath, it is valuable,
when it has come forth it is an implement for burning.
Do not take a wooden sword into the battle!
First see, in order that your plight may not be wretched.
If it is made of wood, go, seek another;
and if it is a diamond, march forward joyously.
Te sword is in the armoury of the saints:
to see them is for you the Elixir.
All the wise have said this same thing:
the wise man is a mercy to created beings.
If you would buy a pomegranate, buy laughing,
so that its laughter may give information as to its seeds.
Oh, blessed is its laughter, for through its mouth it shows the heart,
like a pearl from the casket of the spirit.
Unblessed was the laughter of the red tulip,
from whose mouth appeared the blackness of its heart.
Te laughing pomegranate makes the garden laughing:
companionship with men makes you one of the men.
Tough you are a rock or marble,
you will become a jewel when you reach the awliya
Plant the love of the holy ones within your spirit;
do not give your heart save to the love of them whose hearts are glad.
Do not go to the neighbourhood of despair: there are hopes.
Go not in the direction of darkness: there are suns.
گنادران دش وا تسا نيريش هچ نآ
گناب ريغ دوبن تس هديسوپ هك نآ و
دوش اديپ دوخ تسا ىنعم اب هچ نآ
دوش اوسر وا تس هديسوپ هچ نآ و
تسرپ تروص ىا شوك ىنعم هب ور
تسا رپ تروص نت رب ىنعم هك نآ ز
ات شاب ىنعم لها نيشنمه
اتف ىشاب مه و ىباي اطع مه
فلخ ىب نت نيا رد ىنعم ىب ناج
فلغ رد نيبوچ غيت نوچمه تسه
تسا تميق اب دوب ردنا فلغ ات
تسا تلآ ار نتخوس دش نورب نوچ
رازراك رد ربم ار نيبوچ غيت
راز راك ددرگن ات لوا رگنب
بلط رگيد ورب نيبوچ دوب رگ
برط اب آ شيپ ساملا دوب رو
تسايلوا ى هناخدارز رد غيت
تسايميك ار امش ناشيا نديد
نيمه هتفگ نيمه ناياناد هلمج
نيملاعلل ً ةَ م ْ حَ ر اناد تسه
رخب نادنخ ىرخ ىم ىرانا رگ
ربخ وا ى هناد ز هدنخ دهد ات
ناهد زا واك شا هدنخ كرابم ىا
ناج جرد زا رد وچ لد ديامن ىم
دوب هلل نآ ى هدنخ كرابمان
دومن لد ىهايس وا ناهد زك
دنك نادنخ ار غاب نادنخ ران
دنك نادرم زا تنادرم تبحص
ىوش رمرم و هرخص گنس وت رگ
ىوش رهوگ ىسر لد بحاص هب نوچ
ناشن ناج نايم رد ناكاپ رهم
ناشوخ لد رهم هب لا هدم لد
تساهديما ورم ىديمون ىوك
تساهديشروخ ورم ىكيرات ىوس
Te heart leads you into the neighbourhood of the awliya;
the body leads you into the prison of water and earth.
دشك لد لها ىوك رد ارت لد
دشك لگ و بآ سبح رد ارت نت
Oh, give your heart food from one who is in accord with it;
go, seek advancement from one who is advanced.
How honour was paid to the description of Mustafa,
on whom be peace, which was mentioned in the Gospel.
Te name of Mustafa was in the Gospel,
the chief of the prophets, the sea of purity.
Tere was mention of his characteristics and appearance;
there was mention of his warring and fasting and eating.
A party among the Christians, for the sake of the Divine reward,
whenever they came to that name and discourse,
Would bestow kisses on that noble name
and stoop their faces towards that beauteous description.
In this tribulation of which we have told,
that party were secure from tribulation and dread,
Secure from the mischief of the amirs and the vizier,
seeking refuge in the protection of the Name of Ahmad.
Teir ofspring also multiplied:
the Light of Ahmad aided and befriended them.
And the other party among the Christians
were holding the Name of Ahmad in contempt,
Tey became contemptible and despised through dissensions
caused by the evil-counselling and evil-plotting vizier;
Moreover, their religion and their law became corrupted
in consequence of the scrolls which set forth all perversely.
Te Name of Ahmad gives such help as this,
so that how his Light keeps guard.
Since the Name of Ahmad became an impregnable fortress,
what then must be the Essence of that trusted Spirit?
ىلد مه زا هدب لد ىاذغ نيه
ىلبقم زا ار لابقا وجب ور
ليجنا رد دوب روكذم هك ملسلا هيلع ىفطصم تعن ميظعت
ىفطصم مان ليجنا رد دوب
افص رحب ناربمغيپ رس نآ
وا لكش و اه هيلح ركذ دوب
وا لكا و موص و وزغ ركذ دوب
باوث رهب ناينارصن ى هفياط
باطخ و مان نادب ىدنديسر نوچ
فيرش مان نآ رب ىدنداد هسوب
فيطل فصو نآ رب ىدنداهن ور
هورگ نآ ميتفگ هك هنتف نيا ردنا
هوكش زا و دندب هنتف زا نميا
ريزو و ناريما رش زا نميا
ريجتسم دمحا مان هانپ رد
دش رايسب مه زين ناشيا لسن
دش راي دمآ رصان دمحا رون
ناينارصن زا رگيد هورگ نآ و
ناهتسم ىدنتشاد دمحا مان
نتف زا دنتشگ راوخ و ناهتسم
نف موش ىار موش ريزو زا
ناشمكح و ناشنيد طبخم مه
نايب ژك ىاهراموط ىپ زا
دنك ىراي نينچ نيا دمحا مان
دنك ىرادهگن نوچ شرون هك ات
نيصح دش ىراصح نوچ دمحا مان
نيملا حور نآ تاذ دشاب هچ ات
دومن ىعس ىسيع نيد كله رد هك رگيد دوهج هاشداپ تياكح
Te story of another Jewish king who endeavoured
to destroy the religion of Jesus
Afer this irremediable bloodshed
which befell through the afiction by the vizier,
Another king, of the progeny of that Jew,
addressed himself to the destruction of the people of Jesus.
If you desire information about this second outbreak,
read the chapter of the Qur’an: By Heaven which has the signs.
Tis second king set foot in the evil way
that was originated by the former king.
Whoever establishes an evil traddtion,
towards him goes malediction every hour.
Te righteous departed and their ways remained,
and from the vile there remained injustice and execrations.
Until the Resurrection, the face of every congener of those wicked men
who comes into existence is turned towards that one.
Vein by vein is this sweet water and bitter water,
fowing in creatures until the blast of the trumpet.
To the righteous is the inheritance of the sweet water.
What is that inheritance? We have caused to inherit the Book.
If you will consider, the supplications of the seekers
are rays from the substance of prophethood.
Te rays are circling with the substances:
the ray goes in the direction where that is.
Te window-gleam runs round the house,
because the sun goes from sign to sign of the zodiac.
Any one who has afnity with a star
has a concurrence with his star.
If his ascendant star be Venus,
his whole inclination and love and desire is for joy;
And if he be one born under Mars, one whose nature is to shed blood,
he seeks war and malignity and enmity.
Beyond the stars are stars in which
is no confagration or sinister aspect,
ريذپان نامرد زير نوخ نيا زا دعب
ريزو نآ ىلب زا داتفا ردناك
دوهج نآ لسن ز رگيد هش كي
دومن ور ىسيع موق كله رد
جورخ رگيد نيا زا ىهاوخ ربخ رگ
جوربلا تاذ امسلا و ناوخ رب هروس
دازب لوا هش زك دب تنس
داهن ىو رب مدق رگيد هش نيا
ىتنس شوخان داهنب وا هك ره
ىتعاس ره دور نيرفن وا ىوس
دنامب اهتنس و دنتفر ناوكين
دنامب اهتنعل و ملظ ناميئل زو
نادب نآ سنج هك ره تمايق ات
نادب شيور دوب ديآ دوجو رد
روش بآ و نيريش بآ نيا تسا گر گر
روش بآ و نيريش بآ نيا تسا گر گر
بآ شوخ زا ثاريم تسه ار ناوكين
باتكلا اَ نْ ث َ رْ وَأ تسا ثاريم هچ نآ
ىرگنب را نابلاط زاين دش
ىربمغيپ رهوگ زا اه هلعش
دوب نادرگ نارهوگ اب اه هلعش
دوب ناك مه دور بناج نآ هلعش
دود ىم هناخ درگ نزور رون
دور ىم ىجرب هب ىجرب روخ هكنآ ز
تسا ىگتسويپ ىرتخا اب ار هك ره
تسا ىگت مه دوخ رتخا اب ار و رم
برط رد دشاب هرهز رگ شعلاط
بلط و قشع و دراد ىلك ليم
وخ زير نوخ ىخيرم دوب رو
وا ديوج تموصخ و ناتهب و گنج
نارتخا ىارو زا دننارتخا
نآ ردنا دوبن سحن و قارتحا هك
Moving in other heavens,
not these seven heavens known to all,
رگد ىاهنامسآ رد نارياس
ربتعم نامسآ تفه نيا ريغ
Immanent in the radiance of the light of God,
neither joined to each other nor separate from each other.
When any one’s ascendant is those stars,
his soul burns the infdels in driving of.
His anger is not the anger of the man born under Mars —
perverse, and of such nature that it is dominant and dominated.
Te dominant light is secure from defect and dimness
between the two fngers of the Light of God.
God has scattered that light over spirits,
the fortunate have held up their skirts;
And he, having gained that scattered largesse of light,
has turned his face away from all except God.
Whosoever has lacked a skirt of love
is lef without share in that scattered largesse of light.
Te faces of particulars are set towards the universal:
nightingales play the game of love with the rose.
Te ox has his colour outside, but in man’s case
seek the red and yellow hues within.
Te good colours are from the vat of purity;
the colour of the wicked is from the black water of iniquity.
Te baptism of God is the name of that subtle colour;
the curse of God is the smell of that gross colour.
Tat which is of the sea is going to the sea:
it is going to the same place where it came
From the mountain-top the swif-rushing torrents,
and from our body the soul whose motion is mingled with love.
How the self reliant king made a fre and placed an idol beside it, saying,
“Whoever bows down to this idol shall escape the fre.”
Now see what a plan this currish Jew contrived!
He set up an idol beside the fre,
Saying, “He that bows down to this idol is saved,
and if he bows not, he shall sit in the heart of the fre.”
ادخ راونا بات رد ناخسار
ادج مه زا ىن هتسويپ مهب ىن
موجن نآ ز وا علاط دشاب هك ره
موجر رد دزوس رافك وا سفن
وا مشخ دشابن ىخيرم مشخ
وخ بولغم و بلاغ ور بلقنم
قسغ و صقن زا نميا بلاغ رون
قح رون نيعبصا نايم رد
اهناج رب ار رون نآ دناشف قح
اهناماد هتشادرب نلبقم
هتفاياو ار رون راثن نآ و
هتفات رب ادخ ريغ زا ىور
هدبان ىقشع ناماد ار هك ره
هدش هرهب ىب رون راثن نآ ز
تسا لك ىوس اهيور ار اهوزج
تسا لگ ىور اب قشع ار نلبلب
ار درم و نورب زا گنر ار واگ
ار درز و خرس گنر وج نورد زا
تسافص مخ زا كين ىاهگنر
تسافج ى هبآ هايس زا ناتشز گنر
فيطل گنر نآ مان ِّ لا َ ةَ غْ ب ِ ص
فيثك گنر نيا ىوب ِّ لا ُ ةَ ن ْ عَل
دور ىم ايرد هب ايرد زا هچ نآ
دور ىم اج نآ دماك اجنامه زا
ور زيت ىاهليس هك رس زا
ور زيمآ قشع ناج ام نت زو
تسرب شتآ زا دنك دوجس ار تب نيا هك ره هك شتآ ىولهپ نداهن تب و دوهج هاشداپ ندرك شتآ
درك ىار هچ نيبب گس دوهج نآ
درك ىاپ رب ىتب شتآ ىولهپ
تسرب درآ دوجس ار تب نيا هك ناك
تسشن شتآ لد رد دراين رو
Inasmuch as he did not give due punishment to this idol of nafs,
from the idol of his self the other idol was born.
دادن وا سفن تب نيا ىازس نوچ
دازب رگيد ىتب شسفن تب زا
Te idol of your nafs is the mother of idols,
because that idol is a snake, while this idol is a dragon.
Te nafs is iron and stone, while the idol is the sparks:
those sparks are quieted by water.
How should the stone and iron be allayed by water?
How should a man, having these two, be secure?
Te idol is the black water in a jug;
the nafs is a fountain for the black water.
Tat sculptured idol is like the black torrent;
the idol-making self is a fountain full of water for it.
A single piece of stone will break a hundred pitchers,
but the fountain is jetting forth water incessantly.
It is easy to break an idol, very easy;
to regard the nafs as easily broken is folly, folly.
O son, if you seek the form of the self,
read the story of Hell with its seven gates.
Every moment an act of deceit, and in every one of those deceits
a hundred Pharaohs are drowned together with their followers.
Flee to the God of Moses and to Moses,
do not from Pharaoh’s quality spill the water of the Faith.
Lay your hand on the One and Ahmad!
O brother, escape from the Bu Jahl of the body!
How a child began to speak amidst the fre
and urged the people to throw themselves into the fre.
Tat Jew brought to that idol a woman with her child
and the fre was blazing.
He took the child from her and cast it into the fre:
the woman was afrighted and withdrew her heart from her faith.
She was about to bow down before the idol the child cried,
“Truly, I am not dead.
تسامش سفن تب اهتب ردام
تساهدژا تب نيا و رام تب نآ هك نآ ز
رارش تب و سفن تسا گنس و نهآ
رارق دريگ ىم بآ زا رارش نآ
دوش نكاس ىك بآ ز نهآ و گنس
دوش نميا ىك ود نيا اب ىمدآ
ناهن هزوك رد تس هبآ هايس تب
ناد همشچ ار هيس بآ رم سفن
هايس ليس نوچ توحنم تب نآ
هار بآ رب ىا همشچ رگتب سفن
گنس هراپ كي دنكشب ار وبس دص
گنرد ىب دناهز ىم همشچ بآ و
لهس كين دشاب لهس نتسكش تب
لهج تسا لهج ار سفن نديد لهس
رسپ ىا ىيوجب را سفن تروص
رد تفه اب ناوخب خزود ى هصق
نآ ز ركم ره رد و ىركم سفن ره
ناينوعرف اب نوعرف دص هقرغ
زيرگ ىسوم و ىسوم ىادخ رد
زيرم ىنوعرف ز ار ناميا بآ
نزب دمحا و دحا ردنا ار تسد
نت لهج وب زا هراو ردارب ىا
شتآ هب نداتفا رد ار قلخ ندرك ضيرحت و شتآ نايم رد لفط ندمآ نخس هب
دوهج نآ دروآ لفط اب ىنز كي
دوب هلعش ردنا شتآ و تب نآ شيپ
دنكف رد شتآ رد دتسب وا زا لفط
دنكب ناميا زا لد و ديسرتب نز
تب شيپ درآ هدجس وا ات تساوخ
تمأ مل ينإ لفط نآ دز گناب
Come in, O mother: I am happy here,
although in appearance I am amidst the fre.
مشوخ نم اجنيا ردام ىا آ ردنا
مشتآ نايم تروص رد هچ رگ
Te fre is a spell that binds the eye for the sake of screening;
this is a Divine mercy which has raised its head from the collar.
Come in, mother, and see the evidence of God,
that you may behold the delight of God’s elect.
Come in, and see water that has the semblance of fre;
from a world which is fre and has the semblance of water.
Come in, and see the mysteries of Abraham,
who in the fre found roses and jasmine.
I was seeing death at the time of birth from you:
sore was my dread of falling from you;
When I was born, I escaped from the narrow prison
into a world of pleasant air and beautiful colour.
Now I deem the world to be like the womb,
since in this fre I have seen such rest:
In this fre I have seen a world
wherein every atom possesses the breath of Jesus.
Lo, a world apparently non-existent essentially existent,
while that world is apparently existent has no permanence.
Come in, mother, by the right of motherhood:
see this fre, how it has no feriness.
Come in, mother, for felicity is come;
come in, mother, do not let fortune slip from your hand.
You have seen the power of that cur:
come in, that you may see the power of God’s grace.
It is out of pity that I am drawing your feet,
for indeed such is my rapture that I have no care for you.
Come in and call the others also,
for the King has spread a table within the fre.
O true believers, come in, all of you:
except this sweetness (‘adhbi) all is torment (‘adhab).
Oh, come in, all of you, like moths;
into this fortune which has a hundred spring times.”
He was crying amidst that multitude:
the souls of the people were flled with awe.
باجح رهب زا شتآ تسا دنب مشچ
بيج ز هدروآ رب رس نيا تسا تمحر
قح ناهرب نيبب ردام آ ردنا
قح ناصاخ ترشع ىنيبب ات
لاثم شتآ نيب بآ و آ ردنا
لاثم شبآ تسا شتاك ىناهج زا
نيب ميهاربا رارسا آ ردنا
نيمساي و ورس تفاي شتآ رد واك
وت ز نداز هگ مديد ىم گرم
وت ز نداتفا دوب مفوخ تخس
گنت نادنز زا متسر مدازب نوچ
گنر بوخ ىاوه شوخ ناهج رد
نونك مديد محر نوچ ار ناهج نم
نوكس نيا مديدب شتآ نيا رد نوچ
ىملاع مديدب شتآ نيا ردنا
نوكس نيا مديدب شتآ نيا رد نوچ
تاذ تسه لكش تسين ناهج كن
تابث ىب لكش تسه ناهج نآ و
ىردام قح هب ردام آ ردنا
ىرذآ درادن رذآ نيا هك نيب
تس هدمآ لابقا هك ردام آ ردنا
تسد ز تلود هدم ردام آ ردنا
ردنا ىديدب گس نآ تردق
ادخ فطل و تردق ىنيبب ات
وت ىاپ مناشك ىم تمحر ز نم
وت ىاورپ متسين دوخ برط زك
ناوخب مه ار نارگيد و آ ردنا
ناوخ تس هداهنب هاش شتآ ردناك
همه ناناملسم ىا دييآ ردنا
همه نآ تسا باذع نيد بذع ريغ
راو هناورپ همه ىا دييآ ردنا
راهب دص دراد هك هرهب نيا ردنا
هورگ نآ نايم رد دز ىم گناب
هورگ نآ نايم رد دز ىم گناب
Afer that, the folk, men and women,
cast themselves unwittingly into the fre
نتشيوخ ىب نآ زا دعب ار دوخ قلخ
نز و درم شتآ ردنا دندنگف ىم
Without custodian, without being dragged, for love of the Friend,
because from Him is the sweetening of every bitter-ness—
Until it came to pass that the myrmidons
were holding back the people, saying, “Do not enter the fre!”
Te Jew became black-faced and dismayed;
he became sorry and sick at heart,
Because the people grew more loving in their Faith
and more frm in mortifcation of the body
Tanks be to God, the Devil’s plot caught him in its toils;
Tanks be to God, the Devil saw himself disgraced
Tat which he was rubbing on the faces of those persons
was all accumulated on the visage of that vile wretch.
He who was busy rending the garment of the people --
his own was rent, they were unhurt.
How the mouth remained awry of a man who pronounced
the name of Mohammed, on whom be peace, derisively.
He made his mouth wry and called the name of Ahmad in derision:
his mouth remained awry.
He came back, saying, “Pardon me, O Mohammed,
O you to whom belong the gifs of esoteric knowledge.
In my folly I was ridiculing you,
I myself was related to ridicule and deserving it.’’
When God wishes to rend the veil of any ore,
He turns his inclination towards reviling holy men.
When God wishes to hide the blame of any one,
he does not breathe a word of blame against the blameworthy.
When God wishes to help us,
He turns our inclination towards humble lament.
Oh, happy the eye that is weeping for His sake!
Oh, fortunate the heart that is seared for His sake!
تسود قشع زا ششك ىب لكوم ىب
تسوا زا خلت ره ندرك نيريش هك نآ ز
ار قلخ ناناوع ناك دش نانچ ات
ايم رد شتاك دندرك ىم عنم
لجخ و ور هيس دش ىدوهي نآ
لد راميب ببس نيز ناميشپ دش
دندش رت قشاع قلخ ناميا ردناك
دندش رت قداص مسج ىانف رد
ركش ديچيپ وا رد مه ناطيش ركم
ركش ديد ور هيس ار دوخ مه ويد
ناسك ىور رد ديلام ىم هچ نآ
نآ سكان نآ ى هرهچ رد دش عمج
تسچ قلخ ى هماج ديرد ىم هك نآ
تسرد ناشيا وا نآ هديرد دش
دناوخ رخست هب ملسلا هيلع ار دمحم مان هك درم نآ ناهد ندنام جك
دناوخب رخست زا و درك ژك ناهد نآ
دنامب ژك شناهد ار دمحم رم
نك وفع دمحم ىاك دمآ زاب
ندل نم ملع و فاطلا ارت ىا
لهج ز مدرك ىم سوسفا ارت نم
لها و بوسنم ار سوسفا مدب نم
درد سك ى هدرپ هك دهاوخ ادخ نوچ
درب ناكاپ ى هنعط ردنا شليم
سك بيع دشوپ هك دهاوخ ادخ نوچ
سفن نابويعم بيع رد دنز مك
دنك ىراي نام هك دهاوخ ادخ نوچ
دنك ىراز بناج ار ام ليم
تسوا نايرگ نآ هك ىمشچ كنخ ىا
تسوا نايرب نآ هك لد نويامه ىو
Te end of every weeping is laughter at last;
the man who foresees the end is a blessed servant.
تسا ىا هدنخ رخآ هيرگ ره رخآ
تسا ىا هدنب كرابم نيب رخآ درم
Wherever is fowing water, there is greenery:
wherever are running tears, mercy is shown.
Be moaning and moist-eyed like the water-wheel
that green herbs may spring up from the courtyard of your soul.
If you desire tears, have mercy on one who sheds tears;
if you desire mercy, show mercy to the weak.
How the fre reproached the Self Reliant king.
Te king turned his face to the fre, saying, “O ferce-tempered one,
where is your world-consuming natural disposition?
How art you not burning? What has become of your specifc property?
Or has your intention changed because of our fortune?
You have no pity on the fre-worshipper:
how has he been saved who does not worship you?
Never, O fre, are you patient: How do you not burn?
What is it? Have you not the power?
Is this a spell, I wonder, that binds the eye or the mind?
How does the lofy pyre not burn?
Has some one bewitched you? Or is it magic,
or is your unnatural behaviour’ from our fortune?”
Te fre said: “ I am the same, I am fre:
come in, that you may feel my heat.
My nature and element have not changed:
I am the sword of God and by His Destur I cut.
Te Turcoman dogs fawn at the tent-door
before the guest,
but if any one having the face of a stranger pass by the tent;
he will see the dogs rushing at him like lions.
I am not less than a dog in devotion,
nor is God less than a Turcoman in life.”
If the fre of your nature makes you sufer pain,
it burns by command of the Lord of Judgment;
دوب هزبس ناور بآ اجك ره
دوش تمحر ناور كشا اجك ره
رت مشچ نلان بلود نوچ شاب
رضخ ديور رب تناج نحص ز ات
راب كشا رب نك محر ىهاوخ كشا
رآ محر نافيعض رب ىهاوخ محر
دوهج هاشداپ نآ ار شتآ ندرك باتع
وخ دنت ىاك هش درك شتآ هب ور
وك توخ ىعيبط زوس ناهج نآ
تتيصاخ دش هچ ىزوس ىمن نوچ
تتين دش رگد ام تخب ز اي
تسرپ شتآ رب وت ىياشخبن ىم
تسرب نوچ وا ارت دتسرپن هك نآ
ىتسين رباص وت شتآ ىا زگره
ىتسين رداق تسيچ ىزوسن نوچ
دنب شوه اي بجع نيا تسا دنب مشچ
دنلب ى هلعش نينچ دنازوسن نوچ
تسايميس اي ىسك تدرك ىيوداج
تسام تخب زا وت عبط فلخ اي
نمش ىا منامه نم شتآ تفگ
نم بات ىنيبب ات وت آ ردنا
مرصنع و تشگن رگيد نم عبط
مرب ىروتسد هب مه مقح غيت
نامكرت ناگس هگرخ رد رب
نامهيم شيپ هدرك ىسولپاچ
ور هناگيب درذگب هگرخ هب رو
وا هناريش ناگس زا دنيب هلمح
ىگدنب رد متسين مك گس ز نم
ىگدنز رد قح تسين ىكرت ز مك
دنك نيگمغ رگا تعبط شتآ
دنك نيد كيلم رما زا شزوس
If the fre of your nature give you joy,
the Lord of the Way puts joy within.
دهد ىداش رگا تعبط شتآ
دهن نيد كيلم ىداش وا ردنا
When you feel pain, ask pardon of God:
pain, by command of the Creator, is efcacious.
When He pleases, pain itself becomes joy;
bondage itself becomes freedom
Air and earth and water and fre are slaves:
with you and me they are dead, but with God they are alive.
Before God, fre is always standing,
writhing continually day and night, like a lover.
If you strike stone on iron, it leaps out:
it is by God’s command that it puts forth its foot.
Do not strike together the iron and stone of injustice,
for these two generate like man and woman.
Te stone and the iron are indeed causes,
but look higher, O good man!
For this cause was produced by that cause:
when did a cause ever proceed from itself without a cause?
And those causes which guide the prophets on their way
are higher than these causes.
Tat cause makes this cause operative;
sometimes, again, it makes it fruitless and inefectual.
Minds are familiar with this cause,
but the prophets are familiar with those causes.
What is this “cause” (sabab) in Arabic? Say: “cord” (rasan).
Tis cord came into this well by artifce.
Te revolution of the water-wheel causes the cord, not to see the
mover of the water-wheel is an error.
Beware, beware! Do not regard these cords of causation
in the world as from the giddy wheel,
Lest you remain empty and giddy like the wheel,
lest through brainlessness you burn like markh wood.
By the command of God air becomes fre:
both are drunk with the wine of God.
O son, when you open your eyes you will see that from God too
are the water of clemency and the fre of anger.
نك رافغتسا وت ىنيب مغ هك نوچ
نك راك دمآ قلاخ رما هب مغ
دوش ىداش مغ نيع دهاوخب نوچ
دوش ىدازآ ،ىاپ دنب نيع
دنا هدنب شتآ و بآ و كاخ و داب
دنا هدنز قح اب هدرم وت و نم اب
مايق رد هشيمه شتآ قح شيپ
مادم ناچيپ بش و زور قشاع وچمه
دهج نوريب ىنز نهآ رب گنس
دهن نوريب مدق قح رما هب مه
نزم مه رب متس گنس و نهآ
نز و درم نوچمه دنياز ىم ود نياك
كيل و دمآ ببس دوخ نهآ و گنس
كين درم ىا رگن رتلاب هب وت
شيپ دروآ ببس نآ ار ببس نياك
شيوخ ز زگره ببس دش ىك ببس ىب
تسا ربهر ار ايبناك اهببس نآ و
تسا رترب اهببس نيز اهببس نآ
دنك لماع ببس نآ ار ببس نيا
دنك لطاع و رب ىب ىهاگ زاب
اهلقع دمآ مرحم ار ببس نيا
ايبنا مرحم تسار اهببس نآ و
نسر وگ ىزات هب دوب هچ ببس نيا
نف هب دمآ نسر نيا هچ نيا ردنا
تسا تلع ار نسر هخرچ شدرگ
تسا تلز نديدن ار نادرگ هخرچ
ناهج رد اهببس ىاهنسر نيا
نادم نادرگ رس خرچ نيز ناه و ناه
خرچ وچ نادرگ رس و رفص ىنامن ات
خرم وچ ىزغم ىب ز وت ىزوسن ات
قح رما زا دروخ ىم شتآ داب
قح رمخ زا دندمآ تسم رس ود ره
رسپ ىا مشخ شتآ و ملح بآ
رصب ىياشگب وچ ىنيب قح ز مه
Had not the soul of the wind been informed by God,
how would it have distinguished amongst the people of ‘Ad?
داب ناج قح زا فقاو ىدوبن رگ
داع موق نايم ىدرك ىك قرف
درك كله ار داع موق ملسلا هيلع دوه دهع رد هك داب ى هصق
Te story of the wind which destroyed the people of ‘Ad
in the time of (the prophet) Hud, on whom be peace.
Hud drew a line round the believers:
the wind would become sof when it reached that place,
It was dashing to pieces in the,
air all who were outside of the line.
Likewise Shayban the shepherd
used to draw a visible line round his fock
Whenever he went to the Friday service at prayer-time,
in order that the wolf might not raid and ravage there:
No wolf would go into that,
nor would any sheep stray beyond that mark ;
Te wind of the wolf ’s and sheep’s strong desire
was barred because of the circle of the man of God.
Even so, to those who know God (‘arifan)
the wind of Death is sof and pleasant as the breeze of ones like Joseph.
Te fre did not set its teeth in Abraham:
how should it bite him, since he is the chosen of God?
Te religious were not aficted by the fre of lust
which bore all the rest down to the bottom of the earth.
Te waves of the sea, when they charged on by God’s command,
discriminated the people of Moses from the Egyptians.
Te earth, when the command came,
drew Qarun with his gold and throne into its lowest depth.
Te water and clay, when it fed on the breath of Jesus,
spread wings and pinions, became a bird, and few.
Your glorifcation is an exhalation from the water and clay:
it became a bird of Paradise through the breathing of your heart’s sincerity.
Mount Sinai, from the radiance of Moses, began to dance,
became a perfect Suf, and was freed from blemish.
What wonder if the mountain became a venerable Suf?
Te body of Moses also was from a piece of clay.
ديشك ىطخ نانموم درگ دوه
ديسر ىم اجناك داب دش ىم مرن
ار هلمج طخ نآ ز دوب نوريب هك ره
اوه ردنا تسسگ ىم هراپ هراپ
ديشك ىم ىعار نابيش نينچمه
ديدپ ىطخ همر درگ رب درگ
زامن تقو وا دش ىم هعمج هب نوچ
زات كرت اج نآ گرگ دراين ات
نآ ردنا ىتفرن رد ىگرگ چيه
ناشن نآ ز ىتشگن مه ىدنفسوگ
دنفسوگ صرح و گرگ صرح داب
دنب دوب ار ادخ درم ى هرياد
نافراع اب لجا داب نينچمه
نافسوي ميسن نوچمه شوخ و مرن
دزن نادند ار ميهاربا شتآ
دزگ شنوچ دوب قح ى هديزگ نوچ
نيد لها دزوسن توهش شتآ ز
نيمز رعق ات هدرب ار نايقاب
تخاتب قح رما هب نوچ ايرد جوم
تخانشاو ىطبق ز ار ىسوم لها
ديسر رد نامرف وچ ار نوراق كاخ
ديشك دوخ رعق هب شتخت و رز اب
ديرچ ىسيع مد زا نوچ لگ و بآ
ديرپ دش ىغرم داشگب رپ و لاب
لگ و بآ راخب تحيبست تسه
لد قدص خفن ز دش تنج غرم
صقر هب دش ىسوم رون زا روط هوك
صقن ز وا تسر و دش لماك ىفوص
زيزع دش ىفوص هوك رگ بجع هچ
زين دوب ىخولك زا ىسوم مسج
شيوخ ناصاخ تحيصن ندركن لوبق و دوهج هاشداپ ندرك راكنا و زنط
How Self Reliant king scofed and denied and would not accept
the counsel of his intimates
Te king of the Jews beheld these marvellous things;
he had nothing except mockery and denial.
His counsellors said, “Do not let go beyond bounds,
do not drive the steed of obstinacy so far.”
He handcufed the counsellors and confned them;
he committed one injustice afer another.
When the matter reached this pass, a shout came—
“Hold your foot, O cur! For Our vengeance is come.”
Afer that, the fre blazed up forty feet high,
became a ring, and consumed those Jews.
From fre was their origin in the beginning:
they went to their origin in the end.
Tat company was born of fre:
the way of particulars is towards the universal.
Tey were only a fre to consume the true believers:
their fre consumed itself like rubbish.
He whose mother is Hawiya (Hell-fre)—
Hawiya shall become his zavieh.
Te mother of the child is seeking it:
the fundamentals pursue the derivatives.
If water is imprisoned in a tank, the wind sucks it up,
for it belongs to the original:
It sets it free; it wafs it away to its source,
little by little, so that you do not see its wafing;
And our souls likewise this breath steals away,
little by little, from the prison of the world.
Te perfumes of our words ascend even unto Him,
ascending from us whither God knows.
Our breaths soar up with the choice,
as a gif from us, to the abode of everlastingness;
Ten comes to us the recompense of our speech,
a double thereof, as a mercy from the Glorious;
دوهج هاش نآ ديد بياجع نيا
دوبن شراكنا هك زج و زنط هك زج
نارذگم دح زا دنتفگ ناحصان
نارم نيدنچ ار هزيتسا بكرم
درك دنب و تسب تسد ار ناحصان
درك دنويپ رد دنويپ ار ملظ
ديسر اجنيا نوچ راك دمآ گناب
ديسر ام رهق هك گس ىا راد ىاپ
تخورف رب زگ لهچ شتآ نآ زا دعب
تخوسب ار نادوهج نآ و تشگ هقلح
ادتبا شتآ دوب ناشيا لصا
اهتنا دنتفر شيوخ لصا ىوس
قيرف نآ دندوب هداز شتآ ز مه
قيرط دشاب لك ىوس ار اهوزج
سب و زوس نموم دندوب ىشتآ
سخ وچ ناشيا شتآ ار دوخ تخوس
هيواهلا هما تس هدوب هك نآ
هيواز ار وا رم دمآ هيواه
تسا ىو نايوج دنزرف ردام
تسا ىپ رد ار اهعرف رم اهلصا
تسا ىنادنز رگا ضوح ردنا بآ
تسا ىناك راك دنك ىم شفشن داب
شندعم ات درب ىم دناهر ىم
شندرب ىنيبن ات كدنا كدنا
نانچمه ار ام ىاهناج سفن نيو
ناهج سبح زا ددزد كدنا كدنا
ملكلا بايطأ دعصي هيلإ ات
ملع ثيح ىلإ انم ادعاص
ىقتنملاب انسافنأ يقترت
اقبلا راد ىلإ انم افحتم
لاقملا تافاكم انيتات مث
للجلا ىذ نم ةمحر كاذ فعض
Ten He causes us to repair to good words like those,
that His servant may obtain of what he has obtained.
اهلاثما ىلا انيجلي مث
اهلان امم دبعلا لاني ىك
Tus do they ascend while it descends continually:
may you never cease to keep up that!
Let us speak Persian: the meaning is that this attraction
comes from the same quarter as that savour.
Te eves of every set of people remain in the direction
where one day they satisfed a delight.
Every kind of delight is certainly in its own kind:
the delight of the part, observe, is in its whole;
Or else, that part s surely capable of a attachment to another kind and,
when it has attached itself, becomes homogeneous with it,
As water and bread, which were not our congeners,
became homogeneous with us and increased within us.
Water and bread have not the appearance of being our congeners,
from consideration of the end deem them to be homogeneous.
And if our delight is from something not homogeneous,
that will surely resemble the congener.
Tat which bears a resemblance is a loan:
a loan is impermanent in the end.
Although the bird is delighted by a whistle,
it takes fright when it does not fnd its own congener.
Although the thirsty man is delighted by the mirage,
he runs away when he comes up to it, seeking water.
Although the insolvent are pleased with base gold,
yet that is put to shame in the mint.
Lest imposture cast you out of the way,
lest false imagination cast you into the well.
Seek the story from Kalila and Dimna,
and search out the moral in the story.
امياد لزنت و جرعت اذكه
امئاق هيلع تلز لف اذ
ششك نيا ىنعي مييوگ ىسراپ
ششچ نآ دمآ هك ديآ فرط نآ ز
تسا هدنام ىيوس هب ىموق ره مشچ
تسا هدنار ىقوذ زور كي فرط ناك
نيقي دشاب دوخ سنج زا سنج قوذ
نيبب دشاب دوخ لك زا وزج قوذ
دوب ىسنج لباق نآ رگم اي
دوش وا سنج تسويپ ودب نوچ
دوبن ام سنج هك نان و بآ وچمه
دوزف ام ردنا و ام سنج تشگ
نان و بآ درادن تيسنج شقن
ناد سنج ار نآ رخآ رابتعا ز
ام قوذ دشاب سنج ريغ ز رو
ار سنج دشاب دننام رگم نآ
تيراع دشاب تسا دننام هك نآ
تبقاع دنامن ىقاب تيراع
ريفص زا ديآ قوذ رگ ار غرم
ريفن دش دباين دوخ سنج هك نوچ
بارس زا ديآ قوذ رگ ار هنشت
بآ ديوج دزيرگ ىو رد دسر نوچ
بلق رز زا دنوش شوخ مه ناسلفم
برض راد رد دوش اوسر نآ كيل
دنگفن هر زا تيدودنا رز ات
دنگفن هچ ارت ژك لايخ ات
ار هصق نآ وج زاب هليلك زا
ار هصح نك بلط هصق نآ ردنا و
ريش هب ناريجخن نتفگ دهج كرت و لكوت نايب
Setting forth how the beasts of chase told the lion to trust in God
and cease fom exerting himself.
A number of beasts of chase in a pleasant valley
were harassed by a lion.
Inasmuch as the lion was from ambush and carrying them away,
that pasturage had become unpleasant to them all.
Tey made a plot: they came to the lion, saving,
“We will keep you full-fed by means of an allowance.
Do not go afer any prey beyond your allowance,
in order that this grass may not become bitter to us.”
How the lion answered the beasts and explained
the advantage of exertion.
“Yes,” said he, “if I see good faith, not fraud,
for ofen have I seen frauds from Zayd and Bakr.
I am done to death by the cunning and fraud of men;
I am bitten by the sting of snake and scorpion;
Worse than all men in fraud and spite
is the man of the nafs lying in wait within me.
My ear heard ‘Te believer is not bitten,’
and adopted saying of the Prophet with heart and soul.”
How the beasts asserted the superiority of trust in God
to exertion and acquisition.
Tey all said: “O knowing sage, let precaution alone:
it is of no avail against the Divine decree.
In precaution is the embroilment of broil and woe:
go, put your trust in God: trust in God is better.
شوخ ىداو رد ريجخن ى هفياط
شكم شك مياد ريش زا ناشدوب
دوبر ىمرد نيمك زا ريش نآ هك سب
دوب هتشگ شوخان هلمج رب ارچ نآ
ريشب ناشيا دندمآ دندرك هليح
ريس ميراد ارت ام هفيظو زك
ايم ىديص ىپ ردنا نيا زا دعب
ايگ نيا ام رب خلت ددرگن ات
نتفگ دهج ى هدياف و ار ناريجخن ريش نتفگ باوج
ركم هن منيب افو رگ ىرآ تفگ
ركب و ديز زا ما هديد سب اهركم
ممدرم ركم و لعف كله نم
ممدژك و رام مخز ى هديزگ نم
نيمك رد منورد زا سفن مدرم
نيك و ركم رد رتب مدرم همه زا
دينش نمؤملا غدلي ل نم شوگ
ديزگ لد و ناج هب ربمغيپ لوق
باستكا و دهج رب ار لكوت ناريجخن نداهن حيجرت
ربخ اب ميكح ىا دنتفگ هلمج
ردق نع ىنغي سيل عد رذحلا
تسا رش و روش نديروش رذح رد
تسا رتهب لكوت نك لكوت ور
Do not grapple with Destiny, O ferce and furious one,
lest Destiny also pick a quarrel with you.
زيت و دنت ىا نزم هجنپ اضق اب
زيتس وت اب اضق مه دريگن ات
One must be dead in presence of the decree of God,
so that no blow may come from the Lord of the daybreak.”
How the lion upheld the superiority of exertion and acquisition
to trust in God and resignation.
“Yes,” he said; if trust in God is the guide,
the means too is the Prophet’s tradition (sunna).
Te Prophet said with a loud voice, ‘While trusting in God,
bind the knee of your camel.’
Hearken to the signifcation of ‘Te earner is beloved of God’:
through trusting in God do not become neglectful as to the means.”
How the beasts preferred trust in God to exertion.
Te party answered him, saying, “Regard acquisition, arising from the
infrmity of creatures, as a mouthful of deceit proportionate to the
size of the gullet.
Tere is no work better than trust in God:
what, indeed, is dearer than resignation?
Ofen do they fee from afiction to afiction;
ofen do they recoil from the snake to the dragon.
Man devised, and his device was a snare:
that which he thought to be life was the drainer of his blood.
He locked the door while the foe was in the house:
the plot of Pharaoh was a story of this sort.
Tat vengeful man slew hundreds of thousands of babes,
while the one he was searching afer was in his house.
Since in our eyesight there is much defect, go,
let your own sight pass away (fana) in the sight of the Friend.
His sight for ours—what a goodly recompense!
In His sight you will fnd the whole object of your desire.
قح مكح شيپ دوب دياب هدرم
قلفلا بر زا مخز دياين ات
ميلست و لكوت رب ار باستكا و دهج ريش نداهن حيجرت
تسا ربهر لكوت رگ ىرآ تفگ
تسا ربمغيپ تنس مه ببس نيا
دنلب زاوآ هب ربمغيپ تفگ
دنبب رتشا ىوناز لكوت اب
ونش ّ لا بيبح بساكلا زمر
وشم لهاك ببس رد لكوت زا
داهتجا رب ار لكوت ناريجخن نداهن حيجرت
قلخ فعض زا بسك هك شدنتفگ موق
قلح ردق رب ناد ريوزت ى همقل
رتبوخ لكوت زا ىبسك تسين
رتبوبحم دوخ ميلست زا تسيچ
لب ىوس لب زا دنزيرگ سب
اهدژا ىوس رام زا دنهج سب
دوب ماد ش هليح و ناسنا درك هليح
دوب ماشآ نوخ تشادنپ ناج هك نآ
دوب هناخ ردنا نمشد و تسبب رد
دوب هناسفا نيز نوعرف ى هليح
شك هنيك نآ تشك لفط نارازه دص
شا هناخ ردنا تسج ىم وا هك نآ و
تسوا رد تلع ىسب نوچ ام ى هديد
ضوعلا معن وا ديد ار ام ديد
ضرغ لك وا ديد ردنا ىباي
So long as the child could neither grasp nor run,
he had nothing to ride on but his father’s neck;
دوبن ايوپ ات و اريگ ات لفط
دوبن اباب ندرگ زج شبكرم
When he became a busybody and plied hand and foot,
he fell into trouble and wretchedness.
Te spirits of created beings, before hand and foot,
by reason of their faithfulness were fying in purity;
When they were constrained by the command, Get ye down,
they became ensnared in anger, covetousness and contentment.
We are the family of the Lord and craving afer milk:
he said, ‘Te people are God’s family.’
He who gives rain from heaven is also able,
from His mercy, to give us bread.”
How the lion again pronounced exertion to be superior
to trust in God.
“Yes,” said the lion; “but the Lord of His servants
set a ladder before our feet.
Step by step must we climb towards the roof:
to be a necessitarian here is foolish hopes.
You have feet: why do you make yourself out to be lame?
You have hands why do you conceal the fngers?
When the master put a spade in the slave’s hand,
his object was made known to him without tongue.
Hand and spade alike are His implicit signs;
thinking upon the end are His explicit declarations.
When you take His signs to heart,
you will devote your life to fulflling that indication.
He will give you many hints of mysteries;
He will remove the burden from you and give you authority.
Do you bear? He will cause you to be borne.
Do you receive? He will cause you to be received.
If you accept His command, you will become the spokesman;
if you seek union, thereafer you will become united.
دومن اپ و تسد و تشگ ىلوضف نوچ
دوبك و روك رد و داتفا انع رد
اپ و تسد زا شيپ قلخ ىاهناج
افص ردنا افو زا دنديرپ ىم
دندش ىدنب او ُ طِ ب ْ ها رما هب نوچ
دندش ىدنسرخ و صرح و مشخ سبح
هاوخ ريش و ميترضح لايع ام
هللل لايع قلخلا تفگ
دهد ناراب نامسآ زا وا هك نآ
دهد نان تمحر ز واك دناوت مه
لكوت رب ار دهج ريش نداهن حيجرت زاب
دابعلا بر ىلو ىرآ ريش تفگ
داهن ام ىاپ شيپ ىنابدرن
ماب ىوس دياب تفر هياپ هياپ
ماخ عمط اجنيا ندوب ىربج تسه
گنل وت ار دوخ ىنك نوچ ىراد ىاپ
گنچ وت ناهنپ ىنك نوچ ىراد تسد
داد هدنب تسد هب ىليب نوچ هجاوخ
دارم ار وا دش مولعم نابز ىب
تسوا ىاهتراشا ليب نوچمه تسد
تسوا ىاهترابع ىشيدنا رخآ
ىهن ناج رب ار شاهتراشا نوچ
ىهد ناج تراشا نآ ىافو رد
دهد ترارسا ىاهتراشا سپ
دهد تراك وت ز دراد رب راب
ارت دنادرگ لومحم ىلماح
ارت دنادرگ لوبقم ىلباق
ىوش لياق ىيو رما لباق
ىوش لصاو نآ زا دعب ىيوج لصو
Freewill is the endeavour to thank for His benefcence:
your Jabr is the denial of that benefcence.
دوب تردق شتمعن ركش ىعس
دوب تمعن نآ راكنا وت ربج
Tanksgiving for the power increases your power ;
Jabr takes the gif out of your hand.
Your Jabr is sleeping on the road: do not sleep!
Sleep not, until you see the gate and the dergagh!
Beware! Do not sleep, O inconsiderate necessitarian,
save underneath that fruit-laden tree,
So that every moment the wind may shake the boughs
and shower upon the sleeper dessert and provision for the journey
Jabr is to sleep amidst highwaymen:
how should the untimely bird receive quarter?
And if you turn up your nose at His signs, you deem a man,
but when you consider, you are a woman.
Tis measure of understanding which you possess is lost:
a head from which the logical brain is severed becomes a tail,
Because ingratitude is wickedness and disgrace
and brings the ingrate to the bottom of Hell-fre
If you are putting trust in God, put trust as regards work:
sow, then rely upon the Almighty.”
How the beasts once more asserted the superiority of trust
in God to exertion.
Tey all lifed up their voices with him, saying,
“Tose covetous ones who sowed means,
Myriads on myriads of men and women—
why, then, did they remain deprived of fortune?
From the beginning of the world myriads of generations
have opened a hundred mouths, like dragons:
Tose clever people devised plots
that the mountain thereby was torn up from its foundation.
Te Glorious described their plots:
that the tops of the mountains might be moved thereby.
دنك نوزفا تتردق تردق ركش
دنك نوريب تفك زا تمعن ربج
بسخم هر رد دوب نتفخ وت ربج
بسخم هگرد و رد نآ ىنيبن ات
رابتعا ىب ىربج ىا بسخم ناه
راد هويم تخرد نآ ريز هب زج
داب هظحل ره دنك ناشفا خاش هك ات
داز و لقن دزيرب هتفخ رس رب
نانز هر نايم رد نتفخ و ربج
ناما دباي ىك ماگنه ىب غرم
ىنز ىنيب ار شاهتراشا رو
ىنز ىنيب نوچ و ىرادنپ درم
دوش مگ ىراد هك ىلقع ردق نيا
دوش مد درپب ىو زا لقع هك رس
رانش و موش دوب ىركش ىب هك نآ ز
ران رعق رد ار ركش ىب درب ىم
نك راك رد ىنك ىم لكوت رگ
نك رابج رب هيكت سپ نك تشك
دهج رب ار لكوت ناريجخن نداهن حيجرت زاب
دنتشادرب اهگناب ىو اب هلمج
دنتشاك اهببس هك ناصيرح ناك
نز و درم زا رازه ردنا رازه دص
نمز زا دندنام مورحم ارچ سپ
ناهج زاغآ ز نرق نارازه دص
ناهد دص هداشگ اهردژا وچمه
هورگ اناد نآ دندرك اهركم
هوك ركم نآ ز دش هدنك رب نب ز هك
للجلا وذ ناشاهركم فصو درك
لابجلا للقا هنم لوزتل
Except the portion which came to pass in eternity,
nothing showed its face from their scheming’ and doing.
لزا ردنا تفر هك تمسق نآ هك زج
لمع زا و راكش زا دومنن ىور
Tey all fell from plan and act:
the acts and decrees of the Maker remained.
O illustrious one; do not regard work as anything but a name!
O cunning one, do not think that exertion is anything but a vain fancy!”
How Azrael looked at a certain man, and how that man fed to the palace if Solomon;
and setting forth the superiority of trust in God to exertion and the uselessness of the latter.
One forenoon a freeborn man arrived
and ran into Solomon’s hall of justice,
His countenance pale with anguish and both lips blue.
Ten Solomon said, “Good sir, what is the matter?”
He replied, “Azrael cast on me such a look,
so full of wrath and hate.”
“Come,” said the king, “what do you desire now? Ask!”
“O protector of my life,” said he, “command the wind
To bear me from here to India.
Maybe, when your slave is there he his life will be saved.”
Lo, the people are feeing from poverty:
hence are they a mouthful for covetousness and expectation.
Te fear of poverty is like that terror:
know you that covetousness and striving are India.
He commanded the wind to bear him quickly
over the water to the uttermost part of India
Next day, at the time of conference and meeting,
Solomon said to Azrael:
“Did you look with anger on that Moslem
in order that he might wander far from his home?”
Azrael said, “When did I look angrily?
I saw him as I passed by, in astonishment,
For God had commanded me, saying,
‘Listen, to-day, take his spirit in India.’
راك و ريبدت زا دنداتفا هلمج
راگدرك ىاه مكح و راك دنام
رادمان ىا نادم ىمان زج بسك
رايع ىا رادنپم ىمهو زج دهج
ريرقت و ناميلس ىارس رد درم نآ نتخيرگ و ىدرم رب لييارزع نتسيرگن
دهج ى هدياف تلق و دهج رب لكوت حيجرت
ديسر رد ىهاگتشاچ ىدرم داز
ديود رد ناميلس لدع ارس رد
دوبك بل ود ره و درز مغ زا شيور
دوب هچ هجاوخ ىا تفگ ناميلس سپ
نينچ نيا نم رد لييارزع تفگ
نيك و مشخ زا رپ تخادنا رظن كي
هاوخب ىهاوخ ىم هچ نونكا نيه تفگ
هانپ ناج ىا ار داب امرف تفگ
درب ناتسدنه هب اجني ز ارم ات
درب ناج دش فرط ناك هدنب هك وب
قلخ دننازيرگ ىشيورد ز كن
قلخ دننآ ز لما و صرح ى همقل
ساره نآ لاثم ىشيورد سرت
سانش ناتسدنه وت ار ششوك و صرح
باتش ار وا ات دومرف ار داب
بآ رب ناتسدنه رعق ىوس درب
اقل و ناويد تقو رگيد زور
ار لييارزع تفگ ناميلس سپ
نانچ هچ زا مشخب ار ناملسم ناك
ناخ ز هراوآ دش ات ىديرگنب
رظن مدرك ىك مشخ زا نم تفگ
رذگهر رد شمديد بجعت زا
ناه زورما هك قح دومرف ارم هك
ناتس ناتسدنه هب وت ار وا ناج
From wonder I said, if he has a hundred wings,
it is a far journey for him to be in India.’”
تسا رپ دص ار وا رگ متفگ بجع زا
تسا ردنا رود ندش ناتسدنه هب وا
In like manner judge of all the afairs of this world
and open your eye and see!
From whom shall we fee? From ourselves? Oh, absurdity!
From whom shall we take away? From God? Oh, crime!
How the lion again declared exertion to be superior to trust in God
and expounded the advantages of exertion.
“Yes,” said the lion; “but at the same time
consider the exertions of the prophets and the true believers.
God, exalted is He, prospered their exertion
and what they sufered of oppression and heat and cold.
Teir plans were excellent in all circumstances:
everything done by a good man is good.
Teir snares caught the Heavenly bird,
all their defciencies turned to increment.”
O master, exert yourself so long as you can
in the way of the prophets and saints!
Endeavour is not a struggle with Destiny,
because Destiny itself has laid this upon us.
I am an infdel if any one has sufered loss a single moment
in the way of faith and obedience.
Your head is not broken: do not bandage this head.
Exert yourself for a day or two, and laugh unto everlasting!
An evil resort sought he that sought this world;
a good state sought he that sought the world to come.
Plots for gaining this world are worthless;
plots for renouncing this world are inspired.
Te plot is that he digs a hole in his prison;
if he blocks up the hole, that is a foolish plot.
Tis world is the prison, and we are the prisoners:
dig a hole in the prison and let yourself out!
نينچمه ار ناهج راك همه وت
نيبب و اشگب مشچ و سايق نك
لاحم ىا دوخ زا ميزيرگب هك زا
لابو ىا قح زا مييابرب هك زا
ندرك نايب ار دهج دياوف و لكوت رب ار دهج ريش نداهن حيجرت زاب
نيبب مه نكيل و ىرآ تفگ ريش
نينموم و ايبنا ىاهدهج
درك تسار ار ناشدهج ىلاعت قح
درس و مرگ و افج زا دنديد هچ نآ
فيطل دمآ لاح هلمج ناشاه هليح
فيرظ وه فيرظ نم ء يش لك
تفرگ ىنودرگ غرم ناشاهماد
تفرگ ىنوزفا هلمج ناشاهصقن
ايك ىا ىناوت ات نك ىم دهج
ايلوا و ايبنا قيرط رد
داهج دوبن ندز هجنپ اضق اب
داهن ام رب اضق مه ار نيا هك نآ ز
سك تس هدرك نايز رگ نم مرفاك
سفن كي تعاط و ناميا هر رد
دنبم ار رس نيا تسين هتسكش رس
دنخب ىقاب نك دهج كزور ود كي
تسجب ايند واك تسج ىلاحم دب
تسجب ىبقع واك تسج ىلاح كين
تسا دراب ايند بسك رد اهركم
تسا دراو ايند كرت رد اهركم
درك هرفح نادنز هك دشاب نآ ركم
درس تس ىركم نآ تسب هرفح هك نآ
ناينادنز ام و نادنز ناهج نيا
ناهراو ار دوخ و نادنز نك هرفح
What is this world? To be forgetful of God;
it is not merchandise, silver, weigh-scales and women.
ندب لفاغ ادخ زا ايند تسيچ
نز و نازيم و هرقن و شامق ىن
As regards the wealth that you carry for religion’s sake,
“How good is righteous wealth!” as the Prophet recited.
Water in the boat is the ruin of the boat,
water underneath the boat is a support.
Since he cast out from his heart wealth and possessions,
on that account Solomon did not call himself but “poor.”
Te sealed jar, in rough water,
foated on the water because of its air-flled heart.
When the wind of poverty is within,
he rests at peace on the surface of the water of the world;
Although the whole of this world is his kingdom,
in the eye of his heart the kingdom is nothing.
Terefore stopper and seal the mouth of your heart,
and fll it from the inward ventilator.
Exertion is a reality, and medicine and disease are realities:
the skeptic in his denial of exertion practised exertion.
How the superiority of exertion to trust in God
was established.
Te lion gave many proofs in this style,
so that those necessitarians became tired of answering.
Fox and deer and hare and jackal
abandoned necessity and disputation.
Tey made covenants with the furious lion,
that he should incur no loss in this bargain,
Te daily ration should come to him without trouble,
and that he should not need to make a further demand.
Day by day the one on whom the lot fell
would run to the lion as a cheetah.
When this cup came round to the hare, the hare cried out,
“Why, how long are we to endure injustice?”
لومح ىشاب نيد رهب زك ار لام
لوسر شدناوخ حلاص لام معن
تسا ىتشك كله ىتشك رد بآ
تسا ىتشپ ىتشك ريز ردنا بآ
دنارب لد زا ار كلم و لام هك نوچ
دناوخن نيكسم زج شيوخ ناميلس نآ ز
تفز بآ ردنا هتسب رس ى هزوك
تفر بآ قوف داب رپ لد زا
دوب نطاب رد وچ ىشيورد داب
دوب نكاس ناهج بآ رس رب
تسا ىو كلم ناهج نيا ى هلمج هچ رگ
تسا ىش ل وا لد مشچ رد كلم
نك رهم و دنبب لد ناهد سپ
ندل نم ربك داب زا شنك رپ
درد و تسا قح اود و تسا قح دهج
درك دهج شدهج ىفن ردنا ركنم
لكوت رب دهج حيجرت ندش ررقم
ريش تفگ ناهرب رايسب طمن نيز
ريس دنتشگ نايربج نآ باوج زك
لاغش و شوگرخ و وهآ و هبور
لاق و ليق و دنتشاذگب ار ربج
نايژ ريش اب دندرك اهدهع
نايز رد دتفين تعيب نيا ردناك
رگج ىب ديايب شزور ره مسق
رگد ىاضاقت دوبن شتجاح
زور زور ىداتف هك ره رب هعرق
زوي وچمه ىديود وا ريش نآ ىوس
رود هب رغاس نيا دمآ شوگرخ هب نوچ
روج دنچ رخاك شوگرخ دز گناب
ريش رب نتفر ريخات رد شوگرخ رب ناريجخن ندرك راكنا
How the beasts of chase blamed the hare for his delay in going to the lion.
Te company said to him: “All this time
we have sacrifced our lives in faith and loyalty.
Do not seek to give us a bad name, O rebellious one!
Lest the lion be aggrieved, go, go! Quick! Quick!”
How the hare answered the beasts.
“O friends,” said he, “grant me a respite,
that by my cunning you may escape from trickery,
Tat by my cunning your lives may be saved
and remain as a heritage to your children.”
Every prophet amidst the peoples used to call them
afer this manner to a place of deliverance,
For he had seen from Heaven the way of escape,
in sight he was contracted like the pupil of the eye.
Men regarded him as small like the pupil:
none attained to the greatness of the pupil.
How the beasts objected to the proposal of the hare.
Te company said to him: “O donkey, listen!
Keep yourself within the measure of a hare!
Eh, what brag is this--- which your betters
never brought into their minds?
You are strange, or Destiny is pursuing us;
else, how is this speech suitable to one like you?”
ام هاگ نيدنچ هك شدنتفگ موق
افو و دهع رد ميدرك ادف ناج
دونع ىا ام ىمان دب وجم وت
دوز دوز ور ور ريش دجنرن ات
ار ناريجخن شوگرخ نتفگ باوج
ديهد تلهم ارم ناراي ىا تفگ
ديهج نوريب لب زا مركم هب ات
ناتناج مركم هب دباي ناما ات
ناتنادنزرف ثاريم نيا دنام
ناهج رد ار ناتما ربميپ ره
ناشدناوخ ىم ىصلخم ات نينچمه
دوب هديد وش نورب هار كلف زك
دوب هديچيپ كمدرم نوچ رظن رد
درخ دنديد كمدرم نوچ شمدرم
دربن هر سك كمدرم ىگرزب رد
شوگرخ نخس رب ناريجخن ضارتعا
راد شوگ رخ ىا هك شدنتفگ موق
راد شوگرخ ى هزادنا ار شيوخ
نارتهب وت زا هك نيا تسا فل هچ نيه
نآ رطاخ ردنا دندرواين رد
تسا ىپ رد ناماضق دوخ اي ىبجعم
تسا ىك وت نوچ قيل مد نيا هن رو
ار ناريجخن شوگرخ باوج
How the hare again answered the beasts.
He said: “ O friends, God gave me inspiration:
to a weakling there came a strong judgment.”
Tat which God taught to the bees
is not to the lion and the wild ass.
It makes houses of juicy halwa:
God opened to it the door of that knowledge;
Tat which God taught to the silkworm—
does any elephant know such a device?
Adam created of earth, learned knowledge from God:
knowledge shot beams up to the Seventh Heaven.
He broke the name and fame of the angels,
to the confusion of that one who is in doubt concerning God.
He made the ascetic of so many thousand years
a muzzle for that young calf,
Tat he might not be able to drink the milk of knowledge of religion,
and that he might not roam around that lofy castle.
Te sciences of the followers of sense became a muzzle,
so that he might not receive milk from that sublime knowledge.
Into the blood-drop of the heart there fell an essence
not given to the seas and skies.
How long form? Afer all, O form-worshipper,
has your reality-lacking soul not escaped from form?
If a human being were a man in virtue of form,
Ahmad and Bu Jahl would be just the same.
Te painting on the wall is like Adam:
see from the form what thing in it wants.
Te spirit is wanting in that resplendent form:
go, seek that essence rarely found!
Te heads of all the lions in the world were laid low
when they gave a hand to the dog of the Companions.
What loss does it sufer from that abhorred shape,
inasmuch as its spirit was plunged in the ocean of light?
داد ماهلا مقح ناراي ىا تفگ
داتف ىيار ىوق ار ىفيعض رم
ار روبنز رم تخومآ قح هچ نآ
ار روگ و ار ريش دشابن نآ
رت ىاولح زا رپ دزاس اه هناخ
رد داشگب ار ملع نآ وا رب قح
ار هليپ مرك تخومآ قح هچ نآ
ار هليح نوگ نآ دناد ىليپ چيه
ملع تخومآ قح ز ىكاخ مدآ
ملع تخورفا نامسآ متفه هب ات
تسكش رد ار كلم سومان و مان
تسا كشرد قح رد هك سك نآ ىروك
ار هلاس نارازه نيدنچ دهاز
ار هلاسوگ نآ تخاس ىدنب زوپ
ديشك نيد ملع ريش دناتن ات
ديشم رصق نآ درگ ددرگن ات
دنب زوپ دش سح لها ىاهملع
دنلب ملع نآ ز ريش دريگن ات
داتف رهوگ ىكي ار لد ى هرطق
دادن اهنودرگ و اهايرد هب ناك
تسرپ تروص ىا رخآ تروص دنچ
تسرن تروص زا تينعم ىب ناج
ىدب ناسنا ىمدآ تروص هب رگ
ىدب ناسكي دوخ لهج وب و دمحا
تسا مدآ لثم راويد رب شقن
تسا مك وا زيچ هچ تروص زا رگنب
ار بات اب تروص نآ تسا مك ناج
ار بايمك رهوگ نآ وجب ور
تسپ هلمج ملاع ناريش رس دش
تسد دنداد ار باحصا گس نوچ
روفن شقن نآ زا شتسا نايز هچ
رون رحب رد دش قرغ شناج هك نوچ
It is not in. pens to describe form:
in letters is “learned” and “just”;
اه هماخ ردنا تسين تروص فصو
اه همان رد دوب لداع و ملاع
“ Learned” and just” are only the spiritual essence
which you will not fnd in place or in front or behind.
Te sun of the spirit strikes on the body from the quarter
where place does not exist: it is not contained in the sky.
An account of the knowledge of the hare and an explanation
of the excellence and advantages of knowledge
Tis topic has no end. Pay attention!
Listen to the story of the hare.
Sell your asinine ear and buy another ear,
for the asinine ear will not apprehend this discourse.
Go, behold the foxy tricks played by the hare;
behold how the hare made a plot to catch the lion.
Knowledge is the seal of the kingdom of Solomon:
the whole world is form, and knowledge is the spirit.
Because of this virtue, the creatures of the seas
and those of mountain and plain are helpless before man.
Of him the leopard and lion are afraid, like the mouse;
from him the crocodile of the great river is in pallor and agitation.
From him peri and demon took to the shores:
each took abode in some hiding-place.
Man has many a secret enemy:
the cautious man is a wise one.
Hidden creatures, evil and good:
at every instant their blows are striking on the heart.
If you go into the river to wash yourself,
a thorn in the water pierces your skin
Although the thorn is hidden low in the water,
you know it is there, since it is pricking you.
Te pricks of inspirations and temptations
are from thousands of beings, not from one.
سب تسا ىنعم همه لداع و ملاع
سپ و شيپ و ناكم رد ىباين شك
ناكمل ىوس ز نت رب دنز ىم
ناج ديشروخ كلف رد دجنگن ىم
نتسناد عفانم و تليضف نايب و شوگرخ شناد ركذ
راد شوه درادن ناياپ نخس نيا
راد شوگرخ ى هصق ىوس شوگ
رخ شوگ رگيد و شورفب رخ شوگ
رخ شوگ دباين رد ار نخس نياك
نيب شوگرخ ىزاب هبور وت ور
نيب شوگرخ ىزادنا ريش و ركم
ملع تسا ناميلس كلم متاخ
ملع تسا ناج و تروص ملاع هلمج
تشگ هراچ ىب رنه نيز ار ىمدآ
تشد و هوك قلخ و اهايرد قلخ
شوم وچمه ناسرت ريش و گنلپ وز
شوج و ارفص رد رحب و گنهن وز
تفرگ اهلحاس ويد و ىرپ وز
تفرگ اج ناهنپ ىاج رد ىكي ره
تسا ىسب ناهنپ نمشد ار ىمدآ
تسا ىسك لقاع رذح اب ىمدآ
ناشبوخ و ناشتشز ناهنپ قلخ
ناشبوك مد رهب لد رد دنز ىم
رابيوج رد ىور رد را لسغ رهب
راخ بآ رد دنز ىبيسآ وت رب
تسپ تسا بآ رد راخ ناهنپ هچ رگ
تسه هك ىناد دلخ ىم وت رد هك نوچ
هسوسو و اهيحو راخ راخ
هسك كي ىن دوب سك نارازه زا
Wait for your senses to be transformed, so that you may see them, and
the difculty may be solved,
دوش لدبم وت ىاهسح ات شاب
دوش لح لكشم و ناشينيبب ات
So that whose words you have rejected and whom you have made
your captain
How the beasts requested the hare to tell the
secret of his thought.
Aferwards they said, “O nimble hare, communicate what is in your
O you, who has grappled with a lion, declare the plan which you hast
thought of.
Counsel gives perception and understanding: the mind is helped by
Te Prophet said, ‘ O adviser, take counsel, for he whose counsel is
sought is trusted.’”
How the hare withheld the secret fom them.
He said, “One ought not to say forth every secret: sometimes the even
number turns out to be odd, and sometimes the odd number to be even.”
If from guilelessness you breathe words to a mirror, the mirror at once
becomes dim to us.
Do not move your lip in explanation of these three things, (namely)
concerning your path and your gold and your belief;
For to these three there is many an adversary and foes standing in wait
for you when he knows.
And if you tell one or two, farewell: every secret that goes beyond the
two is published abroad.
If you tie two or three birds together, they will remain on the ground,
imprisoned by grief;
Tey hold a consultation well-disguised and mingled, in its signif-
cance, with that which casts error.
ىا هدرك در نايك ىاهنخس ات
ىا هدرك دوخ رورس ار نايك ات
ار وا ى هشيدنا رس شوگرخ زا ناريجخن نديبلط زاب
تسچ شوگرخ ىاك دنتفگ نآ زا دعب
تست كاردا رد هچ نآ رآ نايم رد
ىا هديچيپ رد وت ىريش اب هك ىا
ىا هديشيدنا هك ىيار وگ زاب
دهد ىرايشه و كاردا تروشم
دهد ىراي ار لقع رم اهلقع
نزيار ىا نكب ربمغيپ تفگ
نمتوم راشتسملاك تروشم
ناشيا زا ار زار شوگرخ ندرك عنم
تفگ زاب دياشن ىزار ره تفگ
تفج قاط هگ ىهگ ديآ قاط تفج
هنيآ اب ىنز مد رگ افص زا
هنيآ ام اب دوز ددرگ هريت
تبل نابنج مك هس نيا نايب رد
تبهذم زو بهذ زا و باهذ زا
ودع و رايسب تسا مصخ ار هس نيك
وا دناد نوچ دتسيا تنيمك رد
عادولا ود ىكي اب ىيوگب رو
عاش نينثلا زواج رس لك
مه هب ىدنب ار هدنرپ هس ود رگ
ملا زا سوبحم دننام نيمز رب
بوخ هديشوپرس دنراد تروشم
بوشم نكفا طلغ اب تيانك رد
Te Prophet used to take counsel, cryptically,
and they would answer him and without knowledge.
رس هتسب ربميپ ىدرك تروشم
ربخ ىب و باوج شناشيا هتفگ
He would speak his opinion in a covert parable,
in order that the adversary might not know foot from head.
He would receive his answer from him,
while the other would not catch the smell of his question.
Te story of the hare’s stratagem
He delayed awhile in going,
and then he went before the lion who rends with claws.
Because he tarried late in going,
the lion was tearing up the earth and roaring.
“I said,” cried the lion, “that the promise of those vile ones
would be vain, vain, frail and unfulflled
Teir idle chatter has duped me:
how long will this Time deceive me, how long?”
Te prince who has no strength in his beard is lef sorely in the lurch
when by reason of his folly he looks neither backwards nor forwards.
Te road is smooth, and under it are pitfalls:
amidst the names there is a dearth of meaning.
Words and names are like pitfalls:
the sweet word is the sand for the water of our life.
Te one sand whence water gushes is seldom to be found:
go, seek it.
He that searches afer wisdom becomes a fountain of wisdom;
he becomes independent of acquisition and means.
Te guarding tablet becomes a Guarded Tablet ;
his understanding becomes enriched by the Spirit.
When a man’s understanding has been his teacher,
afer this the understanding becomes his pupil.
Te understanding says, like Gabriel,
“O Ahmad, if I take one step, it will burn me;
Leave me, go on: this is my limit,
O sultan of the soul!”
ار ىار ىتفگ هتسب ىلاثم رد
ار ىاپ رس زا مصخ دنادن ات
وا زا ىتفرگب شيوخ باوج وا
وب ريغ ىدربن ىم شلاؤس زو
شوگرخ ركم ى هصق
ندش ردنا درك ريخات ىتعاس
نز هجنپ ريش شيپ دش نآ زا دعب
ريد دنام وا ندش ردناك ببس نآ ز
ريش ديرغ ىم و دنك ىم ار كاخ
ناسخ نآ دهع هك متفگ نم تفگ
ناسران و تسس و ماخ دشاب ماخ
دنگف رخ زا ارم ناشيا ى همدمد
دنچ رهد نيا ارم دبيرفب دنچ
شير تسس ريما دنامرد تخس
شيقمحا زا شيپ هن دنيب سپ هن نوچ
اهماد شريز و تسا راومه هار
اهمان نايم رد ىنعم طحق
تساهماد نوچ اهمان و اهظفل
تسام رمع بآ گير نيريش ظفل
وزا بآ دشوج هك ىگير ىكي نآ
وجب ار نآ ور تسا بايمك تخس
بلط تمكح دوش تمكح عبنم
ببس و ليصحت ز وا ديآ غراف
دوش ىظوفحم حول ظفاح حول
دوش ىظوظحم حور زا وا لقع
ادتبا ز شلقع دوب ملعم نوچ
ار و ىدرگاش لقع دش نيا زا دعب
ادمحا ديوگ ليربج نوچ لقع
ارم دزوس مهن ىماگ ىكي رگ
نار شيپ سپ نيز راذگب ارم وت
ناج ناطلس ىا دوب نيا نم دح
Whoever, through heedlessness, remains without thanksgiving and patience,
knows but this, that he should follow in the heels of necessity (jabr).
ربص و ركش ىب ىلهاك زا دنام هك ره
ربج ىاپ دريگ هك دناد نيمه وا
Any one who pleads necessity feigns himself to be ill,
with the result that the illness brings him to the grave.
Te Prophet said, “ Illness in jest brings disease,
so that he dies like a lamp.”
What is jabr?
To bind up a broken or tie a severed vein.
Inasmuch as you have not broken your foot in this path,
whom are you mocking? Why have you bandaged your foot?
But as for him who broke his foot in the path of exertion,
Buraq came up to him, and he mounted.
He was a bearer of the religion, and he became one who is borne;
he was an accepter of the command, and he became accepted.
Until now, he was receiving commands from the King;
henceforth he delivers the commands to the people.
Until now, the stars were infuencing him;
henceforth he is the ruler of the stars.
If perplexity arise in your sight, then you will have doubts concerning
Te moon was cloven asunder.
Refresh your faith, not with talk of the tongue,
O you who hassecretly refreshed your desire.
So long as desire is fresh, faith is not fresh,
for it is this desire that locks that gate.
You hast interpreted the virgin Word:
interpret yourself, not the Book.
You interpret the Qur’an according to your desire:
by you the sublime meaning is degraded and perverted.
Te baseness of the foul interpretation given by the fy
Te fy was lifing up his head, like a pilot,
on a blade of straw a pool of ass’s urine.
“I have called sea and ship,” said he;
“I have been pondering over that for a long while.
درك روجنر دوخ دروآ ربج هك ره
درك روگ رد شا ىروجنر نامه ات
غل هب ىروجنر هك ربمغيپ تفگ
غارچ نوچ دريمب ات درآ جنر
ار هتسكشا نتسب دوب هچ ربج
ار هتسسگب ىگر نتسويپب اي
ىا هتسكشن دوخ ىاپ هر نيا رد نوچ
ىا هتسب ار اپ هچ ىدنخ ىم هك رب
تسكش ششوك هر رد شياپ هك نآ و
تسشن رب و قارب ار وا ديسر رد
دش لومحم وا دوب نيد لماح
دش لوبقم وا دب نامرف لباق
هاش ز ىتفريذپ نامرف نونك ات
هاپس رب دناسر نامرف نيا زا دعب
وا رد ىدرك رثا رتخا نونك ات
وا رتخا ريما دشاب نيا زا دعب
رظن رد ديآ لاكشا ارت رگ
رمقلا ّ قَ شْ نا رد ىراد كش وت سپ
نابز تفگ زا هن ناميا نك هزات
ناهن رد هدرك هزات ار اوه ىا
تسين هزات ناميا تس هزات اوه ات
تسين هزاورد نآ لفق زج اوه نياك
ار ركب فرح ليوات ىا هدرك
ار ركذ ىن نك ليوات ار شيوخ
ىنك ىم نآرق ليوات اوه رب
ىنس ىنعم وت زا دش ژك و تسپ
سگم كيكر ليوات تفايز
رخ لوب و هاك گرب رب سگم نآ
رس تشارفا ىمه ناب ىتشك وچمه
ما هدناوخ ىتشك و ايرد نم تفگ
ما هدنام ىم نآ ركف رد ىتدم
Look! Here is this sea and this ship,
and I am the pilot and skilled and judicious.”
نم و ىتشك نيا و ايرد نيا كنيا
نزيار و لها و نابيتشك درم
He was propelling the raf on the “sea”:
that quantity toss appeared to him illimitable.
Tat urine was boundless in relation to him:
where was the vision that should see it truly?
His world extends as far as his sight reaches;
his eye is so big, his “sea” is big in the same proportion.
So with the false interpreter: like the fy,
his imagination is ass’s urine and his conception a straw.
If the fy leaves of interpreting by opinion,
Fortune will turn that fy into a pheonix (humay).
One who possesses this indication is not a fy:
his spirit is not analogous to his form.
How the lion roared wrathfully because the hare was late in coming.
As the hare who struck against the lion:
how was his spirit analogous to his stature?
Te lion from fury and rage was saying,
“By means of my ear the enemy has bound up my eye.
Te tricks of the necessitarians have bound me;
their wooden sword has wounded my body.
Afer this I will not hearken to their idle chatter:
all that is the cry of demons and ghouls.
O my heart; tear them to pieces, do not lag;
rend their skins, for they have naught but skin.”
What is skin? Specious words,
like ripples on water which have no continuance.
Know that these words are as the skin, and the meaning is the kernel;
these words are as the form, and the meaning is like the spirit.
Te skin hides the defect of the bad kernel;
it hides jealously the secrets of the good kernel.
When the pen is of wind and the scroll of water,
whatever you write perishes speedily;
دمع وا دنار ىمه ايرد رس رب
دح ز نوريب ردق نآ شدومن ىم
ودب تبسن نيمچ نآ دح ىب دوب
وك تسار ار نآ دنيب هك رظن نآ
تسا شنيب شك دوب نادنچ شملاع
تسا شنيدنچ مه رحب نيدنچ مشچ
سگم نوچ لطاب ليوات بحاص
سخ ريوصت و رخ لوب وا مهو
ىار هب دراذگب ليوات سگم رگ
ىامه دنادرگ تخب ار سگم نآ
دوب تربع نيا شك دوبن سگم نآ
دوب تروص روخ رد ىن وا حور
شوگرخ ندمآ ريد زا ريش نديلوت
دز ريش رب واك شوگرخ نآ وچمه
دق دروخ ردنا دوب ىك وا حور
مشخ و ىزيت رس زا تفگ ىم ريش
مشچ تسب رب ودع مشوگ هر زك
درك هتسب منايربج ىاهركم
درك هتسخ ار منت ناشنيبوچ غيت
همدمد نآ مونشن نم سپس نيز
همه نآ نلوغ و تسا ناويد گناب
تسيا هم ار ناشيا وت لد ىا ناردرب
تسين تسوپ زج ناشك نك رب ناشتسوپ
گنر گنر ىاهتفگ دوب هچ تسوپ
گنرد دوبن شك بآ رب هرز نوچ
ناد زغم ىنعم و تسوپ نوچ نخس نيا
ناج وچمه ىنعم و شقن نوچ نخس نيا
شوپ بيع ار دب زغم دشاب تسوپ
شوپ بيغ تريغ ز ار وكين زغم
بآ ز رتفد دب داب زا ملق نوچ
باتش ددرگ انف ىسيونب هچ ره
It is written on water: if you seek constancy from it,
you will return biting your hands.
نآ زا ىيوج افو را تسا بآ شقن
نازگ دوخ ىاهتسد ىدرگ زاب
Te wind in men is vanity and desire;
when you have abandoned vanity, is the message from Him.
Sweet are the messages of the Maker,
for it from head to foot is enduring.
Te khutbas for kings changes, and their empire;
except the empire and khutbas (insignia) of the prophets,
Because the pomp of kings is from vanity,
the glorious privilege of the prophets is from Majesty.
Te names of kings are removed from the dirhems,
the name of Ahmad is stamped on them for ever.
Te name of Ahmad is the name of all the prophets:
when the hundred comes, ninety is with us as well.
Further setting forth the stratagem of the hare
Te hare made much delay in going;
he rehearsed to himself the tricks.
Afer long delay he came on the road,
that he might say one or two secrets into the ear of the lion.
Tink what worlds are in commerce with Reason!
How wide is this ocean of Reason!
In this sweet ocean our forms are moving fast,
like cups on the surface of water:
Until they become full, like bowls on the top of the sea,
when the bowl is flled it sinks.
Reason is hidden, and a world is visible:
our forms are the waves or a spray of it.
Whatever the form makes a means of approach to Reason,
by that means the ocean casts it far away.
So long as the heart does not see the Giver of conscience,
so long as the arrow does not see the far-shooting Archer,
He thinks his horse is lost,
though he is obstinately speeding his horse on the road.
تسوزرآ و اوه مدرم رد داب
تسوه ماغيپ ىتشاذگب اوه نوچ
راگدرك ىاهماغيپ دوب شوخ
رادياپ دشاب ىاپ ات رس ز واك
ايك نآ و ددرگب ناهاش ى هبطخ
ايبنا ىاه هبطخ و ايك زج
تساوه زا ناهاشداپ شوب هك نآ ز
تسايربك زا ايبنا ى همان راب
دننك رب ناهاش مان اهمرد زا
دننز ىم رب دبا ات دمحا مان
تسايبنا هلمج مان دمحا مان
تسام شيپ مه دون دمآ دص هك نوچ
شوگرخ ركم نايب رد مه
درك ريخات سب شوگرخ ندش رد
درك ريرقت نتشيوخ اب ار ركم
زارد ريخات دعب دمآ هر رد
زار ود كي ديوگ ريش شوگ هب ات
لقع ىادوس رد تساهملاع هچ ات
لقع ىايرد نيا تسانهپ اب هچ ات
باذع رحب نيا ردنا ام تروص
بآ ىور رب اه هساك نوچ دود ىم
تشط وچ ايرد رس رب رپ دشن ات
تشگ قرغ ىو رد تشط دش رپ هك نوچ
ىملاع رهاظ و تسا ناهنپ لقع
ىمن ىو زا اي جوم ام تروص
شدزاس تليسو ىم تروص هچ ره
شدزادنا رود رحب تليسو نآ ز
ار زار ى هدنهد لد دنيبن ات
ار زادنا رود ريت دنيبن ات
زيتس زو دناد هواي ار دوخ بسا
زيت هار رد دوخ بسا دناود ىم
Tat fne fellow thinks his horse is lost,
while his horse is sweeping him onward like the wind.
داوج نآ دناد هواي ار دوخ بسا
داب وچ هدرك ناشك ار وا دوخ بسا و
In lamentation and inquiry that scatterbrain from door to door
in every direction, asking and searching:
“Where and who is he that stole my horse?”
What is this under your thigh, O master?
“Yes, this is the horse, but where is the horse?”
O dexterous rider in search of your horse, come to yourself !
Te Jaan is lost because of its being so manifest and near:
how, having your belly full of water, are you dry-lipped like a jar?
How will you see red and green and grey,
unless before these three you see the light?
But since your mind was lost in the colour,
those colours became to you a veil from the light.
Inasmuch as at night those colours were hidden,
you saw that your vision of the colour was from the light.
Tere is no vision of colour without the external light:
even so it is with the colour of inward imagining.
Tis outward is from the sun and from Suha,
while the inward is from the refection of the beams of Glory.
Te light which gives light to the eye is in truth the light of the heart:
the light of the eye is produced by the light of hearts.
Again, the light which gives light to the heart is the Light of God,
which is pure and separate from the light of intellect and sense.
At night there was no light: you did not see the colour;
then it was made manifest by the opposite of light.
Comes the seeing of light, then the seeing of colour;
and this you know immediately by the opposite of light.
God created pain and sorrow for the purpose
that happiness might be made manifest by means of this opposite.
Hidden things, then, are manifested by means of their opposite;
since God has no opposite, He is hidden;
For the sight fell on the light, then on the colour:
opposite is made manifest by opposite, like Greeks and Ethiopians
Terefore you knew light by its opposite:
opposite reveals opposite in coming forth.
رس هريخ نآ وجتسج و ناغف رد
ردبرد نايوج و ناسرپ فرط ره
تسيك و وك ار ام بسا ديدزد هك ناك
تسيچ هجاوخ ىا تست نار ريز هك نيا
وك بسا نيا كيل تسا بسا نيا ىرآ
وج بسا راوسهش ىا آ دوخ اب
مگ تسا ىكيدزن و ىياديپ ز ناج
مخ وچ ىكشخ بل و بآ رپ مكش نوچ
ار روف و زبس و خرس ىنيبب ىك
ار رون هس نيا زا شيپ ىنيبن ات
وت شوه دش مگ گنر رد نوچ كيل
وت شوپ ور اهگنر نآ رون ز دش
دوب روتسم اهگنر نآ بش هك نوچ
دوب رون زا گنر ديد ىديدب سپ
نورب رون ىب گنر ديد تسين
نوردنا لايخ گنر نينچمه
اهس زا و باتفآ زا نورب نيا
ىلع راونا سكع زا نوردنا و
تسا لد رون دوخ مشچ رون رون
تسا لصاح اهلد رون زا مشچ رون
تسادخ رون لد رون رون زاب
تسادج و كاپ سح و لقع رون ز واك
اهگنر ىديدن ىرون دبن بش
ارت دش اديپ رون دض هب سپ
گنر ديد هگ نآ تسا رون نديد
گنرد ىب ىناد رون دض هب نيو
ديرفآ نآ ىپ قح ار مغ و جنر
ديدپ ديآ ىلد شوخ دض نيدب ات
دوش اديپ دض هب اهيناهن سپ
دوب ناهنپ دض تسين ار قح هك نوچ
گنر هب هگ نآ دوب رون رب رظن هك
گنز و مور نوچ دوب اديپ دض هب دض
رون وت ىتسناد رون دض هب سپ
رودص رد ديامن ىم ار دض دض
Te Light of God has no opposite in existence, that by means of that
opposite it should be possible to make Him manifest:
دوجو رد ىدض تسين ار قح رون
دومن اديپ ناوت ار وا دض هب ات
Necessarily our eyes do not perceive Him, though He perceives:
see this from Moses and the mountain.
Know that form springs from spirit as the lion from the jungle,
or as voice and speech from thought.
Tis speech and voice arose from thought;
you know not where the sea of thought is,
But since you have seen that the waves of speech are fair,
you know that their sea also is noble.
When the waves of thought sped on from Wisdom,
it made the form of speech and voice.
Te form was born of the Word and died again,
the wave drew itself back into the sea.
Te form came forth from Formlessness and went back,
for Verily unto Him are we returning.
Every instant, then, you are dying and returning:
‘Mustafa declared that this world is a moment.
Our thought is an arrow from Him (Hu) into the air (hawa):
how should it stay in the air? It comes to God.
Every moment the world is renewed,
and we are unaware of its being renewed whilst it remains.
Life is ever arriving anew, like the stream,
though in the body it has the semblance of continuity.
From its swifness it appears continuous,
like the spark which you whirl rapidly with your hand.
If you whirl a frebrand with dexterity,
it appears to the sight as a very long fre.
Te swif motion produced by the action of God
presents this length of duration as from the rapidity of Divine action.
Even if the seeker of this mystery is an exceedingly learned man,
“Lo, Husamu’ddin, who is a sublime book.”
هكردت ل انراصبأ مرجل
هك و ىسوم زا وت نيب كردي وه و
ناد هشيب زا ريش وچ ىنعم زا تروص
ناد هشيدنا ز نخس و زاوآ وچ اي
تساخ هشيدنا زا زاوآ و نخس نيا
تساجك هشيدنا رحب ىنادن وت
فيطل ىديد نخس جوم نوچ كيل
فيرش مه دشاب هك ىناد نآ رحب
تخاتب هشيدنا جوم شناد ز نوچ
تخاسب تروص وا زاوآ و نخس زا
درم زاب و دازب تروص نخس زا
درب رحب ردنا زاب ار دوخ جوم
نورب دمآ ىتروص ىب زا تروص
نوعجار ِ هْ يَلِإ اّنِإ هك دش زاب
تسا ىتعجر و گرم هظحل ره ارت سپ
تسا ىتعاس ايند دومرف ىفطصم
اوه رد وه زا تسا ىريت ام ركف
ادخ ات ديآ دياپ ىك اوه رد
ام و ايند دوش ىم ون سفن ره
اقب ردنا ندش ون زا ربخ ىب
دسر ىم ون ون ىوج نوچمه رمع
دسج رد ديامن ىم ىرمتسم
تس هدمآ لكش رمتسم ىريت ز نآ
تسد هب ىنابنج زيت شك ررش نوچ
زاس هب ىنابنجب ار شتآ خاش
زارد سب ديامن شتآ رظن رد
عنص ىزيت زا تدم ىزارد نيا
عنص ىزيگنا تعرس ديامن ىم
تسا ىا هملع رگا رس نيا بلاط
تسا ىا همان ىماس هك نيدلا ماسح كن
ىو رب ريش مشخ و ريش هب شوگرخ نديسر
Te hare’s coming to the lion and the lion’s anger with him.
Te lion, incensed and wrathful and frantic,
saw the hare coming from afar,
Running undismayed and confdently,
looking angry and ferce and fell and sour,
For by coming humbly suspicion would be,
while by boldness every cause of doubt would be removed.
When he came further on, near to the “shoe-row’,”
the lion shouted— “Ha, villain!
I who have torn oxen limb from limb,
I who have rubbed the ear of the ferocious elephant—
Who is a half-witted hare,
that he should throw on the ground my command? “
Abandon the hare’s slumber and heedlessness!
Give ear, O donkey, to the roaring of this lion!
Te hare’s apology
“Mercy!” cried the hare,”
I have an excuse, if your Lordship’s pardon come to my aid’.”
“What excuse? “Said he. “Oh, the cleverness of fools!”
Is this the time for them to come into the presence of kings?
You are an untimely bird: your head must be cut of.
One ought not to hear the excuse of a fool.
Te fool’s excuse is worse than his crime;
the excuse of the ignorant is the poison that kills wisdom.
Your excuse, O hare, is devoid of wisdom:
what hare am I that you should put it in my ear? “
“O king,” he replied, “account a worthless one to be worthy:
listen to the excuse of one who has sufered oppression.
In particular, as an alms for your high estate,
do not drive out of your way one whose way is lost.
روش و مشخ رد و شتآ ردنا ريش
رود ز ديآ ىم شوگرخ ناك ديد
وا خاتسگ و تشهد ىب دود ىم
ور شرت و زيت و دنت و نيگمشخ
دوب تمهت ندمآ هتسكش زك
دوب تبير ره عفد ىريلد زو
فص كيدزن رتشيپ وا ديسر نوچ
فلخان ىا ىاهريش دز رب گناب
ما هديردب مه ز ار ناواگ هك نم
ما هديلام رن ليپ شوگ هك نم
نينچ هك دشاب هك ىشوگرخ مين
نيمز رب وا دنكفا ار ام رما
نك شوگرخ تلفغ باوخ كرت
نك شوگ رخ ىا ريش نيا ى هرغ
شوگرخ نتفگ رذع
تسه ميرذع ناملا شوگرخ تفگ
تسد تيدنوادخ وفع دهد رگ
ناهلبا روصق ىا رذع هچ تفگ
ناهش شيپ رد دنيآ نامز نيا
ديرب دياب ترس ىتقو ىب غرم
دينش دياش ىمن ار قمحا رذع
دوب شمرج زا رتدب قمحا رذع
دوب شناد ره رهز نادان رذع
ىهت شناد زا شوگرخ ىا ترذع
ىهن مشوگ رد هك مشوگرخ هچ نم
رامش سك ار ىسكان هش ىا تفگ
راد شوگ ار ىا هديد متسا رذع
دوخ هاج تاكز رهب زا صاخ
دوخ هار زا نارم وت ار ىهرمگ
Te ocean, which gives some water to every stream,
carries on its head and face every piece of rubbish.
دهد ىم وج ره هب ىبآ واك رحب
دهن ىم ور و رس رب ار ىسخ ره
By this bounty the sea will not become less:
the sea is neither increased nor diminished by its bounty.”
Te lion said, “I will bestow bounty in its place,
I will cut every one’s clothes according to his stature.”
“Listen,” cried the hare, “if I am not a ft object for grace,
I lay my head before the dragon of violence.
At breakfast-time I set out on the way,
I came towards the king with my comrade.
Tat party had appointed, for your sake,
another hare to go along with me as consort and companion.
On the road a lion attacked your humble slave,
attacked both the companions in travel who were coming.
I said to him, we are the slaves of the King of kings,
the lowly fellow-servants of that court.’
He said, ‘ Te King of kings! Who is he? Be ashamed!
Do not make mention of every base loon in my presence.
Both you and your king I will tear to pieces,
if you and your friend turn back from my door.’
I said to him, ‘ Let me behold once more the face of the king
and bear the news of you.’
He said, ‘Place your comrade with me as a pledge;
otherwise, you are a sacrifce according to my law.’
We entreated him much: it was no use.
He seized my friend and lef me to go alone.
My friend, from his plumpness,
made three of me both in comeliness and beauty and body.
Henceforth this road is barred by that lion:
the thread of our covenants is broken.
Cut of hope of the allowance henceforth;
I am telling you the truth, and truth is bitter.
If you want the allowance, clear the way!
Hey, come on and repel that irreverent one!”
مرك نيز ايرد تشگ دهاوخن مك
مك و شيب ددرگن ايرد مرك زا
وا ىاج رب مرك نم مراد تفگ
وا ىلاب مرب سك ره ى هماج
فطل ىاج مشابن رگ ونشب تفگ
فنع ىاهردژا شيپ مداهن رس
مدمآ هار رد تشاچ تقو هب نم
مدمآ هاش ىوس دوخ قيفر اب
رگد ىشوگرخ وت رهب زا نم اب
رفن نآ دندوب هدرك هرمه و تفج
درك هدنب دصق هار ردنا ىريش
درك هدنيآ هرمه ود ره دصق
ميا هشنهاش ى هدنب ام شمتفگ
ميا هگرد نآ هك ناشات هجاوخ
راد مرش دشاب هك هشنهاش تفگ
رايم سكان ره داي وت نم شيپ
مرد رب ار تهش مه و ارت مه
مرد زا ديدرگب تراي اب وت رگ
رگد راب ات راذگب شمتفگ
ربخ وت زا مرب منيب هش ىور
نم شيپ هن ورگ ار هرمه تفگ
نم شيك ردنا وت ىنابرق هن رو
دركن ىدوس ىسب شميدرك هبل
درف تشاذگب ارم دتسب نم راي
نم هك دب نادنچ ود ىتفز زا مراي
نت هب مه ىبوخ هب مه و فطل هب مه
دش هتسب هر نيا ريش نآ ز نيا زا دعب
دش هتسسگب ام ناميا ى هتشر
رب ديموا نيا زا دعب هفيظو زا
رم قحلا و ارت ميوگ ىمه قح
نك كاپ هر تدياب هفيظو رگ
نك كاب ىب نآ عفد و ايب نيه
وا اب ندش ناور و ار شوگرخ ريش نتفگ باوج
How the lion answered the hare and set of with him.
“Come on in God’s name,” said he, “let me see where he is!
Go in front, if you are speaking truth,
Tat I may give him and a hundred like him the punishment they deserve
or if this is a lie, that I may give your deserts to you.”
Te hare set out on the way, in front like a guide,
that he might lead him towards his snare,
Towards the well which he had designated:
he had made the deep well a snare for his life
Tese two were going until they neared the well.
Look, a hare as water under straw.
Te water bears a blade of straw to the plain:
how, I wonder, will the straw bear away a mountain?
Te snare of his guile was a noose for the lion:
a marvellous hare, who was carrying of a lion!
A Moses draws Pharaoh, with his army and mighty host,
into the river Nile;
A single gnat with half a wing
cleaves intrepidly the suture of Nimrod’s skull.
Behold the state of him who listened to the words of his enemy,
and the retribution of him who became the friend of the envious one
Te state of a Pharaoh who hearkened to Haman,
and the state of a Nimrod who hearkened to Satan
Even if the enemy speaks to you in a friendly tone, know the snare,
though he speaks to you of the grain.
If he gives you some candy, regard it as poison;
if he does a kindness to your body, regard it as cruelty.
When the result comes to pass, you see nothing but the skin:
you do not distinguish enemies from friends.
Since the case is thus, begin humble supplication;
set about lamenting and glorifying and fasting.
Lament continually, crying, “O You who well know the hidden things,
do not crush us beneath the stone of evil contrivance.
تساجك وا ات ايب ّ لا مسب تفگ
تسار وت ىيوگ ىمه رگ وش رد شيپ
مهد وا نوچ دص و وا ىازس ات
مهد وت ىازس نيا تسا غورد رو
شيپ هب ىزوولق نوچ دمآ ردنا
شيوخ ماد ىوس هب ار وا درب ات
دوب هدرك شناشن واك ىهاچ ىوس
دوب هدرك شناج ماد ار غم هاچ
هاچ كيدزن ات ود ره نيا دندش ىم
هاك ريز ىبآ وچ ىشوگرخ تنيا
درب ىم نوماه هب ار ىهاك بآ
درب ىم نوچ بجع ار ىهوك بآ
دوب ريش دنمك وا ركم ماد
دوبر ىم ىريش هك ىشوگرخ هفرط
لين دور اب ار نوعرف ىيسوم
ليقث عمج و ركشل اب دشك ىم
رپ مين اب ار دورمن ىا هشپ
رس زرد اباحم ىب دفاكش ىم
دونش ار نمشد لوق واك نآ لاح
دوسح راي دش هك نآ ىازج نيب
دونش ار ناماه هك ىنوعرف لاح
دونش ار ناطيش هك ىدورمن لاح
تديوگ هناتسود هچ را نمشد
تديوگ هناد ز هچ رگ ناد ماد
ناد رهز نآ دهد ىدنق ارت رگ
ناد رهق نآ دنك ىفطل نت هب رگ
تسوپ ريغ ىنيبن ديآ اضق نوچ
تسود ز ىسانشن زاب ار نانمشد
نك زاغآ لاهتبا دش نينچ نوچ
نك زاس هزور و حيبست و هلان
بويغلا ملع وت ىاك نك ىم هلان
بوكم ار ام دب ركم گنس ريز
O Creator of the lion, if we have wrought currishness,
do not set the lion on us from this covert.
نيرفآ ريش ىا ميدرك ىگس رگ
نيمك نيز ام رب رامگم ار ريش
Do not give to sweet water the form of fre;
do not put upon fre the form of water.
When You make drunk with the wine of Your wrath,
You give to things non-existent the form of existence.”
What is drunkenness? Tat which binds the eye from eyesight,
so that a stone appears a jewel, and wool (pashm) a jasper (yashm).
What is drunkenness? Te perversion of the senses,
the change of tamarisk-wood into sandal-wood in the sight
When the tent-pavilion was pitched for Solomon,
the birds came before him to pay obeisance.
Story of the hoopoe and Solomon, showing that when the Divine destiny comes to pass,
clear eyes are sealed.
Tey found speaking the same tongue and familiar with them:
one by one they sped with soul into his presence.
All the birds, having ceased from twittering,
with Solomon became more distinct than your own brother.
To speak the same tongue is a kinship and afnity:
a man, with those in whom he cannot confde, is like a prisoner in chains.
Oh, many are the Indians and Turks that speak the same tongue;
oh, many the pair of Turks that are as strangers.
Terefore the tongue of mutual understanding is diferent indeed:
to be one in heart is better than to be one in tongue.
Without speech and without sign or scroll,
hundreds of thousands of interpreters arise from the heart.
Te birds, all and each, their secrets
of skill and knowledge and practice
Were revealing, one by one, to Solomon,
and were praising themselves by way of submitting a request,
Not from pride and self-conceit,
in order that he might give them access to him.
هدم شتآ تروص ار شوخ بآ
هنم ىبآ تروص شتآ ردنا
ىهد ىتسم نوچ رهق بارش زا
ىهد ىتسه تروص ار اهتسين
مشچ ديد زا مشچ دنب ىتسم تسيچ
مشي مشپ رهوگ گنس ديامن ات
ندش لدبم اهسح ىتسم تسيچ
ندش لدنص رظن ردنا زگ بوچ
دندز هدرپارس ار ناميلس نوچ
دندمآ تمدخ هب شناغرم هلمج
دوش هتسب نشور ىاهمشچ ديآ اضق نوچ هك نآ نايب رد ناميلس و دهده ى هصق
دنتفاي دوخ مرحم و نابز مه
دنتفاتشب ناج هب كي كي وا شيپ
كيج كيج هدرك كرت ناغرم هلمج
كيخا نم حصفا هتشگ ناميلس اب
تسا ىدنويپ و ىشيوخ ىنابز مه
تسا ىدنب نوچ نامرحمان اب درم
نابز مه كرت و ودنه اسب ىا
ناگناگيب نوچ كرت ود اسب ىا
تسا رگيد دوخ ىمرحم نابز سپ
تسا رتهب ىنابز مه زا ىلد مه
لجس و اميا ريغ و قطن ريغ
لد ز دزيخ نامجرت نارازه دص
دوخ رارسا ىكي ره ناغرم هلمج
دوخ راك زا و شناد زو رنه زا
دومن ىماو كي هب كي ناميلس اب
دوتس ىم ار دوخ هضرع ىارب زا
شيوخ ىتسه زا و ىن ربكت زا
شيپ هب ار وا دهد هر ات نآ رهب
When a captive wants a lord,
he ofers a preface of his talent;
ىا هجاوخ ار ىا هدرب ديابب نوچ
ىا هجابيد رنه زا دراد هضرع
When he is ashamed (disgusted) at his buying him,
he makes himself out to be sick and palsied and deaf and lame.
Te turn came for the hoopoe and his craf
and the explanation of his skill and thoughtfulness.
“O king,” said he, “I will declare one talent, which is an inferior one ;
it is better to speak briefy.”
“Tell on,” said Solomon; “let me hear what talent that is.”
Te hoopoe said, “At the time when I am at the zenith,
I gaze from the zenith with the eye of certainty
and I see the water at the bottom of the earth,
So that where it is and what is its depth; what its colour is,
whence it gushes forth—from clay or from rock.
O Solomon, for the sake of your army’s camping place
keep this wise one on your expeditions.”
Ten said Solomon, “O good companion
in waterless far-stretching wastes!”
How the crow impugned the claim of the hoopoe.
When the crow heard, from jealousy he came and said to Solomon,
“He has spoken false and ill.
It is not respectful to speak in the king’s presence,
in particular lying and absurd self-praise.
If he had always had this sight,
how would not he have seen the snare beneath a handful of earth?
How would he have been caught in the snare?
How would he have gone into the cage willy-nilly? “
Ten Solomon said: “O hoopoe is it right
that these dregs have risen from you at the frst cup?
O you who have drunk buttermilk, how do you pretend intoxication
and brag in my presence and tell lies besides?”
گنن شيراديرخ زا دراد هك نوچ
گنل و لش و رك و راميب دنك دوخ
شا هشيپ و ديسر دهده تبون
شا هشيدنا و تعنص نايب نآ و
تسا رتهك ناك رنه كي هش ىا تفگ
تسا رتهب هتوك تفگ ميوگ زاب
رنه نآ تسا مادك ات وگ رب تفگ
رب جوا مشاب هك هگ نآ نم تفگ
نيقي مشچ اب جوا زا مرگنب
نيمز رعق رد بآ منيبب نم
گنر هچ شتسا قمع هچ و تسياجك ات
گنس ز اي ىكاخ ز دشوج ىم هچ زا
ار هاگركشل رهب ناميلس ىا
ار هاگآ نيا راد ىم رفس رد
قيفر وكين ىا تفگ ناميلس سپ
قيمع بآ ىب ىاهنابايب رد
دهده ىوعد رد غاز ى هنعط
دسح زا دمآ دونشب نوچ غاز
دب و تفگ ژك واك تفگ ناميلس اب
لاقم هش شيپ هب دوبن بدا زا
لاحم و نيغورد فل دوخ هصاخ
مادم ىدوب رظن نيا ار وا رم رگ
ماد كاخ ىتشم ريز ىديدن نوچ
وا ماد رد ىدمآ راتفرگ نوچ
وا ماكان ىدش ردنا سفق نوچ
تساور دهده ىا تفگ ناميلس سپ
تساخ درد نيا حدق لوا رد وت زك
غود وت هدروخ ىا ىتسم ىيامن نوچ
غورد هگ نآ ىنز ىفل نم شيپ
ار غاز ى هنعط دهده نتفگ باوج
Te hoopoe’s answer to the attack of the crow
He said, “O king, for God’s sake do not listen
to the enemy’s words against me, bare beggar as I am.
If this which I claim is not true, I lay my head:
sever this neck of mine.
Te crow, who disbelieves in the authority of the Divine destiny,
is an infdel, though he have thousands of wits.
While there is in you a single k from the kafran (infdels),
you are the seat of stench and lust, the crack between the legs.
I see the snare in the air, if the Divine destiny
does not mufe the eye of my intelligence.
When the Divine destiny comes, wisdom goes to sleep,
the moon becomes black, the sun is stopped.
How is this disposal by the Divine destiny singular?’ Know that it is
by the Divine destiny that he disbelieves in the Divine destiny.
Te story of Adam, on whom be peace, and how the Divine destiny sealed up his sight so that he
failed to observe the plain meaning of the prohibition and to refain fom interpreting it.
Te father of mankind, who is the lord of He taught the Names,
has hundreds of thousands of sciences in every vein.
To his soul accrued the name of every thing,
even as that thing exists unto the end.
No title that he gave became changed:
that one whom he called ‘brisk’ did not become ‘lazy.’
Whoso is a believer at the last, he saw at the frst;
whoso is an infdel at the last, to him it became manifest.
Do you hear the name of every thing from the knower:
hear the inmost meaning of the mystery of He taught the Names.
With us, the name of every thing is its outward;
with the Creator, the name of every thing is its inward.
ىادگ روع نم رب هش ىا تفگ
ىادخ رهب زا ونشم نمشد لوق
مندرك ىوعد تسا نلطب هب رگ
مندرگ نيا ربب رس مداهن نم
تسا ركنم ار اضق مكح واك غاز
تسا رفاك دراد لقع نارازه رگ
نارفاك زا دوب ىفاك ات وت رد
نار فاك نوچ ىتوهش و دنگ ىاج
اوه ردنا ار ماد منيبب نم
اضق ار ملقع مشچ دشوپن رگ
باوخ هب شناد دوش ديآ اضق نوچ
باتفآ دريگب ددرگ هيس هم
تسا ردان ىك هيبعت نيا اضق زا
تسا ركنم ار اضق واك ناد اضق زا
ليوات كرت و ىهن حيرص تاعارم زا ار وا رظن اضق نتسب و ملسلا هيلع مدآ ى هصق
تسا گب امسلا ملع واك رشبلا وب
تسا گر ره ردنا شملع نارازه دص
تسه زيچ ناك نانچ ىزيچ ره مسا
تسد داد ار وا ناج ناياپ هب ات
دشن لدبم نآ داد واك بقل ره
دشن لهاك وا دناوخ شتسچ هك نآ
ديدب لوا تسا نموم رخآ هك ره
ديدپ دش ار وا رفاك رخآ هك ره
ونش اناد زا وت ىزيچ ره مسا
ونش امسلا ملع زمر رس
شرهاظ ام رب ىزيچ ره مسا
شرس قلاخ رب ىزيچ ره مسا
In the eyes of Moses the name of his rod was ‘staf’;
in the eyes of the Creator its name was ‘dragon’.
اصع دب شبوچ مان ىسوم دزن
اهدژا شمان دوب قلاخ دزن
Here the name of Umar was ‘idolater,’
but in Alast his name was ‘believer.’
Tat of which the name, with us, was ‘seed’
was, in the sight of God, you who are at this moment beside me.
Tis ‘seed’ was a form in non-existence,
existent with God, neither more nor less.
In brief, that which is our end
is really our name with God.
He bestows on a man a name according to his fnal state,
not according to that to which He gives the name of ‘a loan.’
Inasmuch as the eye of Adam saw by means of the Pure Light,
the soul and inmost sense of the names became evident to him.
Since the angels perceived in him the rays of God,
they fell in worship and hastened to do homage.
Te Adam like this whose name I am celebrating,
if I praise till the Resurrection, I fall short.
All this he knew; when the Divine destiny came,
he was at fault in the knowledge of a single prohibition,
Wondering whether the prohibition was for the purpose of making unlawful,
or whether it admitted of an interpretation and was a cause of perplexity.
When interpretation prevailed in his heart,
his nature hastened in bewilderment towards the wheat
When the thorn went into the foot of the gardener,
the thief found an opportunity and quickly carried of the goods.
As soon as he escaped from bewilderment, he returned into the road;
he saw that the thief had carried of the dress from the bazaar stall.
He cried, ‘O Lord, we have done wrong,’ and ‘Alas,’
that is to say, ‘darkness came and the way was lost.’
Tis Divine destiny is a cloud that covers the sun:
thereby lions and dragons become as mice.
If I do not see a snare in the hour of Divine ordainment,
it is not I alone who am ignorant in the course of Divine ordainment.”
Oh, happy he that clung to righteousness,
he let strength go and took to supplication!
تسرپ تب اجنيا مان ار رمع دب
تسلا رد شمان دوب نموم كيل
ىنم شمان ام كيدزن دب هك نآ
ىنم اب هك دب شقن نيا قح شيپ
مدع ردنا ىنم نيا دوب ىتروص
مك هن و شيب هن دوجوم قح شيپ
ام مان تقيقح دمآ نآ لصاح
ام ماجنا دوب ناك ترضح شيپ
دهن ىمان تبقاع رب ار درم
دهن ىمان تيراع واك نآ رب هن
ديد كاپ رون هب نوچ مدآ مشچ
ديدپ شتشگ اهمان رس و ناج
تفايب ىو رد قح راونا كلم نوچ
تفاتش تمدخ رد و داتفا دوجس رد
مرب ىم شمان هك مدآ نيا حدم
مرمشب تمايق ات رگ مرصاق
اضق دمآ نوچ و تسناد همه نيا
اطخ ىو رب دش ىهن كي شناد
دوب ميرحت ىپ زا ىهن بجع ىاك
دوب ميهوت و دب ىليوات هب اي
تفاي حيجرت نوچ ليوات شلد رد
تفاتش مدنگ ىوس تريح رد عبط
تفر ىاپ رد نوچ راخ ار نابغاب
تفت درب لاك ،تفاي تصرف دزد
هار هب دمآ زاب تسر تريح ز نوچ
هاگراك زا تخر دزد هدرب ديد
هآ و تفگ انملظ انإ انبر
هار تشگ مگ و تملظ دمآ ىنعي
شوپ ديشروخ دوب ىربا اضق سپ
شوم وچمه وز دوش اهردژا و ريش
مكح هاگ منيبن ىماد رگا نم
مكح هار رد ملهاج اهنت هن نم
تفرگ ىراك وكن واك نآ كنخ ىا
تفرگ ىراز وا تشاذگب ار روز
If the Divine destiny shrouds you in black like night,
yet the Divine destiny will take your hand at the last.
تبش نوچمه هيس دشوپ اضق رگ
تبقاع دريگب تتسد اضق مه
If the Divine destiny a hundred times attempts your life,
yet the Divine destiny gives you life and heals you.
Tis Divine destiny, if a hundred times it waylays you,
pitches your tent on the top of Heaven.
Know that this is from the loving-kindness, that He terrifes you
in order that He may establish you in the kingdom of Iman.
Tis subject has no end. It is late.
Listen to the story of the hare and the lion.
How the hare drew back fom the lion
when he approached the well.
When the lion came near the well,
he saw that the hare lagged on the way and stepped back.
He said, “Why have you stepped back?
Do not step back, come on!”
Te hare said, “Where is my foot? For hand and foot are gone.
My soul trembles and my heart has fed.
Do you not the colour of my face as gold?
My colour indeed is giving knowledge of my inward state.
Since God has called the sign informative,
the eye of the gnostic has remained turned towards the sign.
Colour and scent are signifcant like a bell:
the neigh of a horse makes acquainted with the horse.
Te sound made by any thing conveys knowledge of it,
so that you may distinguish the bray of an ass from the creak of a door.
Touching the discrimination of persons, the Prophet said,
‘A man is hidden when his tongue is folded up.’
Te colour of the face indicates the state of the heart:
have pity on me, implant love of me in your heart.
A red complexion has the sound of thankfulness;
the sound of a pale complexion is patience and deceit.
دنك ناج دصق راب دص اضق رگ
دنك نامرد دهد تناج اضق مه
دنز تهار رگا راب دص اضق نيا
دنز تهاگرخ خرچ زارف رب
تدناسرت ىم هك نيا ناد مرك زا
تدناشنب ىنميا كلم هب ات
ريد تشگ درادن ناياپ نخس نيا
ريش و شوگرخ ى هصق وت نك شوگ
ديسر هاچ كيدزن نوچ ريش زا شوگرخ نديشك سپاو ىاپ
ديد ريش دمآ هاچ دزن هك نوچ
ديشك اپ و دنام شوگرخ نآ هر زك
ارچ وت ىديشك سپاو اپ تفگ
آ ردنا شيپ شكم سپاو ار ىاپ
تفر ىاپ و تسد هك مياپ وك تفگ
تفر ىاج زا لد و ديزرل نم ناج
رز وچ ىنيب ىمن ار ميور گنر
ربخ مگنر دهد ىم دوخ نوردنا ز
تسا هدناوخ فرعم ار اميس وچ قح
تسا هدنام اميس ىوس فراع مشچ
سرج نوچ دمآ زامغ وب و گنر
سرف گناب دنك هگآ سرف زا
ربخ وز دناسر ىزيچ ره گناب
رد گناب زا رخ گناب ىنادب ات
ناسك زييمت هب ربمغيپ تفگ
ناسللا ىط ىدل ىفخم ءرم
ناشن دراد لد لاح زا ور گنر
ناشن لد رد نم رهم نك متمحر
ركش گناب دراد خرس ىور گنر
ركن و ربص دشاب درز ىور گناب
Tere has come upon me that which took away hand and foot,
took away colour of face and strength and mark ;
درب اپ و تسد هك نآ دمآ نم رد
درب اميس و توق و ور گنر
Tat which shatters every thing it comes upon,
tears up every tree from root and bottom;
Tere has come upon me that by which man, animal,
mineral and plants have been checkmated.
Tese indeed are parts; wholes are by him
made yellow in hue and corrupt in odour,
So that the world is now patient, now thankful;
the garden now puts on a robe and again is bare.
Te sun, which rises fre-coloured,
at another hour, sinks headlong.
Stars shining in the four quarters are,
from time to time, aficted with burning.
Te moon, which excels the stars in beauty,
becomes like a phantom from the malady of a hectic fever.
Tis earth, quiet and controlled,
is thrown by earthquakes into feverish tremors.
Oh, from this inherited woe many a mountain in the world
has become tiny fragments and sand.
Tis air is conjoined with the spirit,
when the Divine destiny comes, it turns foul and stinking.
Te sweet water that was a sister to the spirit,
in a pool, became yellow and bitter and turbid.
Te fre that has wind in its moustache—
a single puf of wind calls death upon it.
Te state of the sea from its agitation and commotion
perceive the changes of its mind.
Te whirling heaven, which is in seeking and searching—
its state is like the state of its children;
Now nadir, now middle, now zenith:
therein are host on host of stars fortunate and unlucky.
From yourself, O part made up of wholes;
apprehend the state of every simple (uncompounded) thing.
Inasmuch as wholes sufer grief and pain,
how should their part not be pale-faced?
دنكشب ديآ رد هچ ره رد هك نآ
دنك رب وا نب و خيب زا تخرد ره
تام تشگ ىو زا هك نآ دمآ نم رد
تابن دماج روناج و ىمدآ
وا زا تايلك دنيازجا دوخ نيا
وب هدرك دساف و گنر هدرك درز
روكش هگ و تسا رباص هگ ناهج ات
روع هاگ دشوپ هلح هگ ناتسوب
نوگران ديآ رب واك ىباتفآ
نوگن رس وا دوش رگيد ىتعاس
قاط راچ رب هتفات نارتخا
قارتحا ىلتبم هظحل هظحل
لامج رد رتخا ز دوزفا واك هام
لايخ نوچمه وا قد جنر ز دش
بدا اب نوكس اب نيمز نيا
بت زرل رد ش هلزلز درآ ردنا
گير هدرم ىلب نيز هك اسب ىا
گير و درخ وا ناهج ردنا تسا هتشگ
نرتقم دمآ حور اب اوه نيا
نفع و تشگ ابو ديآ اضق نوچ
دش هريشمه ار حور واك شوخ بآ
دش هريت و خلت و درز ىريدغ رد
تورب رد دراد داب واك ىشتآ
تومي دناوخ وا رب ىداب ىكي مه
وا شوج و بارطضا ز ايرد لاح
وا شوه ىاهليدبت نك مهف
تسوجتسج ردنا هك نادرگ رس خرچ
تسوا نادنزرف لاح نوچ وا لاح
جوا هاگ هنايم هگ و ضيضح هگ
جوف جوف ىسحن و دعس زا وا ردنا
طلتخم اهلك ز ىوزج ىا دوخ زا
طسبنم ره تلاح نك ىم مهف
درد و تسا جنر ار تايلك هك نوچ
درز ىور دشابن نوچ ناشيا وزج
Especially a part which is composed of contraries—
of water and earth and fre and air
عمج تسا دادضا ز واك ىوزج هصاخ
عمج تسا داب و شتآ و كاخ و بآ ز
It is no wonder that the sheep recoiled from the wolf;
the wonder is that this sheep set its heart on the wolf.
Life is the peace of contraries;
death is the fact that war arose between them.
Te grace of God has given amity to this lion and wild-ass
these two far distant contraries.
Since the world is sick and a prisoner,
what wonder if the sick one is passing away?”
From this point of view he recited counsels to the lion.
“I have lagged behind,” said he, “because of these bonds.”
How the lion asked the reason of the hare’s drawing back.
Te lion said to him, “Amongst the causes of your malady
tell the special cause, for this is my object.”
“Tat lion,” he said, “lives in this well:
within this fortress he is safe from harms.”
Every one who is wise chose the bottom of the well,
because spiritual joys are in solitude.
Te darkness of the well is better than the dark shades of the world:
he that followed at the heels of the world never saved his head.
“Come on,” said the lion; “my blow subdues him:
see you whether that lion is in the well at present.”
Te hare answered, “ I am consumed with that feriness:
perhaps you will take me beside you,
Tat with your support, O mine of generosity,
I may open my eyes and look into the well.”
How the lion looked into the well and saw the refection of himself and the hare in the water.
When the lion took him to his side,
under the lion’s protection he began to run towards the well.
تسج گرگ زا شيم هك دوبن بجع نيا
تسب گرگ رد لد شيم نياك بجع نيا
تساهدض ىتشآ ىناگدنز
تساخ گنج ناشنايم ردناك نآ گرم
ار روگ و ار ريش نيا قح فطل
ار رود دض ود نيا تس هداد فلا
دوب ىنادنز و روجنر ناهج نوچ
دوب ىناف رگا روجنر بجع هچ
اهدنپ ور نيا زا وا ريش رب دناوخ
اهدنب نيز ما هدنام سپ نم تفگ
شوگرخ نديشك سپاو ىاپ ببس زا ريش نديسرپ
ضرم بابسا ز وت شتفگ ريش
ضرغ متسا نياك صاخ وگ ببس نيا
تسا نكاس هچ نيا ردنا ريش نآ تفگ
تسا نميا تافآ ز هعلق نيا ردنا
تسا لقاع ىك ره ديزگب هچ رعق
تسا لد ىاهافص تولخ رد هك نآ ز
قلخ ىاهتملظ هك هب هچ تملظ
قلخ ىاپ دريگ هك سك نآ دربن رس
تسا رهاق ار وا ممخز آ شيپ تفگ
تسا رضاح هچ رد ريش ناك نيبب وت
ىشتآ نآ ز ما هديزوس نم تفگ
ىشك مشيوخ رب ردنا رگم وت
مرك ناك ىا نم وت تشپب ات
مرگنب رد هچ هب مياشگب مشچ
ار شوگرخ نآ و ار دوخ سكع نديد و هاچ رد ريش ندرك رظن
ديشك ششيوخ رب ردنا ريش هك نوچ
ديود ىم هچ ات ريش هانپ رد
As soon as they looked at the water in the well,
there shone forth in the water the light from the lion and him.
بآ ردنا دنديرگنب هچ رد هك نوچ
بات تفات رد وا و ريش زا بآ ردنا
Te lion saw his own refection:
from the water shone the image of a lion with a plump hare at his side.
When he beheld his adversary in the water,
he lef him and sprang into the well.
He fell into the well which he had dug,
because his iniquity was coming on his own head.
Te iniquity of evil-doers became a dark well:
so have said all the wise.
Te more iniquitous one is, the more frightful is his well:
Justice has ordained worse for worse.
O you who from iniquity are digging a well,
you are making a snare for yourself.
Do not weave round yourself, like the silkworm.
You are digging a well for yourself: dig with moderation.
Deem not the weak to be without a champion:
recite from the Qur’an, When the help of God shall come.
If you are an elephant and your foe fed from you,
lo, the retribution came upon you, birds in focks.
If any poor man on the earth begs for mercy,
a loud tumult falls on the Host of Heaven.
If you bite him with your teeth and make him bleed,
toothache will attack you—how will you do?
Te lion saw himself in the well, and in his fury
he did not know himself at that moment from the enemy.
He regarded his own refection as his enemy:
necessarily he drew a sword against himself.
Oh, many an iniquity that you see in others
is your own nature in them, O reader!
In them shone forth all that you are
in your hypocrisy and iniquity and insolence.
You are that, and you are striking those blows at yourself:
it is yourself you are cursing at that moment.
You do not see clearly the evil in yourself,
else you would hate yourself with your soul.
تفت بآ زا ديد شيوخ سكع ريش
تفز شوگرخ شرب رد ىريش لكش
ديد بآ رد ار شيوخ مصخ هك نوچ
ديهج هچ ردنا و تشاذگب ار و رم
دوب هدنك واك ىهچ ردنا داتف رد
دوب هدنيآ شرس رد شملظ هك نآ ز
ناملاظ ملظ تشگ ملظم هاچ
ناملاع هلمج دنتفگ نينچ نيا
رت لوه اب شهچ رتملاظ هك ره
رتب ار رتدب تس هدومرف لدع
ىنك ىم ىهاچ ملظ زا وت هك ىا
ىنك ىم ىماد شيوخ رهب هك ناد
نتم رب هليپ مرك نوچ دوخ درگ
نك هزادنا ىنك ىم هچ دوخ رهب
نادم ىمصخ ىب وت ار نافيعض رم
ناوخ ّ لا رصن ءاج اذ ىبن زا
ديمر وت زا وت مصخ ىليپ وت رگ
ديسر تليبابا اريط ازج كن
ناما دهاوخ نيمز رد ىفيعض رگ
نامسآ هاپس رد دتفا لغلغ
ىنك نوخ رپ ىزگ شنادندب رگ
ىنك نوچ دريگب تنادند درد
ولغ زو هچ رد ديد ار دوخ ريش
ودع زا مد نآ تخانشن ار شيوخ
ديد شيوخ ىودع وا ار دوخ سكع
ديشك ىريشمش شيوخ رب مرج ل
ناسك زا ىنيب هك ىملظ اسب ىا
نلف ىا ناشيا رد دشاب وت ىوخ
وت ىتسه هتفات ناشيا ردنا
وت ىتسم دب و ملظ و قافن زا
ىنز ىم دوخ رب مخز نآ و ىيوت نآ
ىنت ىم تنعل رات مد نآ دوخ رب
نايع ىنيب ىمن ار دب نآ دوخ رد
ناج هب ار دوخ ىيدوب نمشد هن رو
You are assaulting yourself, O simpleton,
like the lion who made a rush at himself.
درم هداس ىا ىنك ىم دوخ رب هلمح
درك هلمح دوخ رب هك ىريش نآ وچمه
When you reach the bottom of your own nature,
then you will know that that vileness was from yourself.
At the bottom it became manifest to the lion
that he who seemed to him to be another was his own image.
Whoever tears out the teeth of a poor wretch
is doing what the falsely-seeing lion did.
O you who see the bad refection on the face of your uncle,
it is not your uncle that is bad, it is you: do not run away from yourself !
Te Faithful are mirrors to one another:
this saying is related from the Prophet.
You held a blue glass before your eye:
for that reason the world seemed to you to be blue.
Unless you are blind, know that this blueness comes from yourself:
speak ill of yourself, speak no more ill of any one.
If the true believer was not seeing by the Light of God,
how did things unseen appear naked to the true believer?
Inasmuch as you were seeing by the Fire of God,
you did not discern the diference between good and evil.
Little by little throw water on the fre,
that your fre may become light, O man of sorrow!
Trow, O Lord, the purifying water,
that this world-fre may become wholly light.
All the water of the sea is under Your command;
water and fre, O Lord, are Yours.
If You will, fre becomes sweet water;
and if You will not, even water becomes fre.
Tis search in us is also brought into existence by You;
deliverance from iniquity is Your gif, O Lord.
Without seeking You have given us this search,
You have given gifs without number and end.
ىسر ردنا دوخ ىوخ رعق هب نوچ
ىسكان نآ دوب وت زك ىنادب سپ
دوب هك دش اديپ رعق رد ار ريش
دومن ىم سك رگد شك نآ وا شقن
دنك ىم ىفيعض نادند هك ره
دنك ىم نيب طلغ ريش نآ راك
مع ىور رب دب سكع هديدب ىا
مرم دوخ زا ىيوت نآ تسا مع هن دب
دنرگيدمه ى هنييآ نانموم
دنروآ ربميپ زا ىم ربخ نيا
دوبك ى هشيش ىتشاد تمشچ شيپ
دومن ىم تدوبك ملاع ببس نآ ز
شيوخ ز ناد ىدوبك نيا ىروك هن رگ
شيب وت ار سك وگم ،وگ دب ار شيوخ
دوبن ّ لا رونب رظني را نموم
دومن نوچ هنهرب ار نموم بيغ
ىدب ّ لا رانب رظني وت هك نوچ
ىدش لفاغ ىيوكين زا ىدب رد
نزب شتآ رب بآ كدنا كدنا
نزحلا وب ىا رون وت ران دوش ات
روهط بآ انبر اي نزب وت
رون هلمج ملاع ران نيا دوش ات
تست نامرف رد هلمج ايرد بآ
تست نآ دنوادخ ىا شتآ و بآ
دوش شوخ بآ شتآ ىهاوخ وت رگ
دوش شتآ مه بآ ىهاوخن رو
تست داجيا زا مه ام رد بلط نيا
تست داد بر اي داد ىب زا نتسر
ىا هداد نام بلط نيا وت بلط ىب
ىا هداشگب همه رب ناسحا جنگ
داتفا هاچ رد ريش هك ناريجخن ىوس شوگرخ ندرب هدژم
How the hare brought to the beasts of chase the news
that the lion had fallen into the well.
When the hare was gladdened by deliverance,
he began to run towards the beasts until the desert.
Having seen the lion miserably slain in the well,
he was skipping joyously all the way to the meadow,
Clapping his hands because he had escaped from the hand of Death;
fresh and dancing in the air, like bough and leaf.
Bough and leaf were set free from the prison of earth,
lifed their heads, and became comrades of the wind;
Te leaves, when they had burst the bough,
made haste to reach the top of the tree;
With the tongue of (seed that put forth) its sprouts
each fruit and tree severally is singing thanks to God,
Saying, “Te Bounteous Giver nourished our root
until the tree grew big and stood upright.”
Te spirits bound in clay,
when they escape glad at heart from their clay,
Begin to dance in the air of Divine Love
and become fawless like the full moon’s orb,
Teir bodies dancing, and their souls—nay, do not ask;
and those things from which comes the soul’s delight—nay, do not ask!
Te hare lodged the lion in prison.
Shame on a lion who was discomfted by a hare!
He is in such a disgrace, and still—this is a wonder—
he would fain be addressed by the title of Fakhr-i Din.
O you lion that lies at the bottom of this lonely well,
your hare-like soul (nafs) has shed and drunk your blood;
Your hare-soul is feeding in the desert;
you art at the bottom of this well of “How?” and “Why?”
Tat lion-catcher ran towards the beasts, crying,
“Rejoice, O people, since the announcer of joy is come.
Glad news! Glad news, O company of merry-makers!
Tat hell-hound has gone back to Hell.
تشگ داش ىياهر زا شوگرخ هك نوچ
تشد هب ات دش ناود ناريجخن ىوس
راز هتشك هچ رد ديد نوچ ار ريش
رازغرم ات نامداش دز ىم خرچ
گرم تسد زا ديهر نوچ دز ىم تسد
گرب و خاش نوچ اوه رد ناصقر و زبس
دش دازآ كاخ سبح زا گرب و خاش
دش داب فيرح و دروآ رب رس
دنتفاكشب ار خاش نوچ اهگرب
دنتفاتشا تخرد ىلاب هب ات
ادخ ركش هاطش نابز اب
ادج ىگرب و رب ره ديارس ىم
اطعلا وذ ار ام لصا درورپب هك
ىوتسا و دمآ ظلغتسا تخرد ات
لگ و بآ ردنا هتسب ىاهناج
لد داش اهلگ و بآ زا دنهر نوچ
دنوش ناصقر قح قشع ىاوه رد
دنوش ناصقن ىب ردب صرق وچمه
سرپم دوخ اهناج و صقر رد ناشمسج
سرپم دوخ اهنآ زا ناج درگ هك نآ و
دناشن نادنز رد شوگرخ ار ريش
دنامب ىشوگرخ ز واك ىريش گنن
بجع نيا هگ نآ و ىگنن نانچ رد
بقل شدنيوگ هك دهاوخ نيد رخف
درف هاچ نيا كت رد ىريش وت ىا
دروخ و تخير تنوخ شوگرخ نوچ سفن
ارچ رد ارحص هب تشوگرخ سفن
ارچ و نوچ هچ نيا رعق هب وت
ريگ ريش نآ ديود ناريجخن ىوس
ريشبلا ءاج ذإ موق اي اورشباك
زاس شيع هورگ ىا هدژم هدژم
زاب تفر خزود هب خزود گس ناك
Glad news! Glad news! Te enemy of your lives—
his teeth have been torn out by the vengeance of his Creator.
اهناج ىودع ناك هدژم هدژم
اهنادند شقلاخ رهق دنك
He who smote many heads with his claws—
him too the broom of Death has swept away like rubbish.”
How the beasts gathered round the hare and spoke
in praise of him.
Ten all the wild beasts assembled,
joyous and laughing gleefully in rapture and excitement.
Tey formed a ring, he in the midst like a candle:
all the animals of the desert bowed to him.
“Are you a heavenly angel or a peri?
No, you art the Azrael of ferce lions.
Whatever you art, our souls are ofered in sacrifce to you.
You have prevailed. Health to your hand and arm!
God turned this water into your stream.
Blessing on your hand and arm!
Explain how you did meditate with guile,
and how you did guilefully wipe out that rufan.
Explain, in order that the tale may be the means of curing
explain that it may be a salve for our souls.
Explain! For in consequence of the iniquity of that tyrant
our souls have myriads of wounds.”
“O Sirs,” said he, “it was God’s aid;
else, who in the world is a hare?
He bestowed power on me and gave light to my heart:
the light in my heart gave strength to hand and foot.”
From God come preferments,
from God also come changes.
God in course and turn
is ever displaying this aid to doubters and seers.
Take heed! Do not exult in a kingdom bestowed in turns. O you who
are the bondsman of Vicissitude, do not act as though you were free!
تفوكب اهرس ىسب هجنپ زا هك نآ
تفورب مه شگرم بوراج سخ وچمه
ار وا نتفگ انث و شوگرخ درگ ناريجخن ندش عمج
شوحو هلمج نامز نآ دنتشگ عمج
شوج و قوذ رد برط زا نادنخ و داش
نايم رد ىعمش وچ وا دندرك هقلح
ناه هك شدنتفگ و دندروآ هدجس
ىرپ اي ىنامسآ ى هتشرف وت
ىرن ناريش لييارزع وت ىن
تست نابرق ام ناج ىتسه هچ ره
تسرد تيوزاب و تسد ىدرب تسد
وت ىوج رد ار بآ نيا قح دنار
وت ىوزاب رب و تسد رب نيرفآ
ركم هب ىديلاگس نوچ ات وگ زاب
ركم هب ىديلامب نوچ ار ناوع نآ
دوش اهنامرد هصق ات وگ زاب
دوش اهناج مهرم ات وگ زاب
امن متسا نآ ملظ زك وگ زاب
ام ناج دراد مخز نارازه دص
ناهم ىا دوب ادخ دييات تفگ
ناهج رد دشاب هك ىشوگرخ هن رو
داد رون ار لد و ديشخب متوق
داد روز ار اپ و تسد رم لد رون
اهليضفت دسر ىم قح رب زا
اهليدبت دسر قح زا مه زاب
ار دييات نيا تبون و رود هب قح
ار ديد و نظ لها ديامن ىم
نكم ىداش ىتبون كلم هب نيه
نكم ىدازآ تبون ى هتسب وت ىا
Tose for whom is prepared a kingdom beyond change,
for them the drums are beaten beyond the Seven Planets.
دننت تبون زا رترب شكلم هك نآ
دننز تبون شمجنا تفه زا رترب
Beyond change are the kings everlasting:
their spirits are circling with the Cupbearer perpetually.
If you will renounce this drinking for a day or two,
you will dip your mouth in the drink of Paradise.
Commentary on “We have returned fom the
lesser jihad to the greater jihad.”
O kings, we have slain the outward enemy,
there remains within a worse enemy than he.
To slay this is not the work of reason and intelligence:
the inward lion is not subdued by the hare.
Tis carnal self (nafs) is Hell, and Hell is a dragon
which is not diminished by oceans.
It would drink up the Seven Seas, and still
the blazing of that consumer of all creatures would not become less.
Stones and stony-hearted infdels enter it,
miserable and shamefaced,
Still it is not appeased by all this food,
until there comes to it from God this call
“Are you flled, are you flled?” It says, “Not yet;
lo, here is the fre, here is the glow, here is the burning!”
It made a mouthful of and swallowed a whole world,
its belly crying aloud, “Is there any more?”
God, from where place is not, sets His foot on it:
then it subsides at Be, and it was.
Inasmuch as this self of ours is a part of Hell,
and all parts have the nature of the whole,
To God belongs this foot to kill it:
who, indeed, but God should draw its bow?
Only the straight arrow is put on the bow,
this bow has arrows bent back and crooked.
دنا ىقاب كولم تبون زا رترب
دنا ىقاس اب اهحور مياد رود
زور ود كي ىيوگب را برش نيا كرت
زوپ دلخ بارش ردنا ىنك رد
ربكلا داهجلا ىلا رغصلا داهجلا نم انعجر ريسفت
نورب مصخ ام ميتشك ناهش ىا
نوردنا رد رتب وز ىمصخ دنام
تسين شوه و لقع راك نيا نتشك
تسين شوگرخ ى هرخس نطاب ريش
تساهدژا خزود و سفن نيا تسا خزود
تساك و مك ددرگن اهايرد هب واك
زونه دماشآ رد ار ايرد تفه
زوس قلخ نآ شزوس ددرگن مك
لد گنس نارفاك و اهگنس
لجخ و راز وا ردنا دنيآ ردنا
اذغ نيدنچ زا نكاس ددرگن مه
ادن نيا ار وا رم ديآ قح ز ات
زونه ىن ديوگ ريس ىتشگ ريس
زوس تنيا شبات تنيا شتآ تنيا
ديشك رد و درك همقل ار ىملاع
ديزم ْ نِ م ْ لَ ه نانز هرعن شا هدعم
ناكم ل زا دهن ىو رب مدق قح
ناكف نك زا دوش نكاس وا هگ نآ
ام سفن نيا تسا خزود وزج هك نوچ
اهوزج هشيمه دراد لك عبط
دشك ار واك دوب ار قح مدق نيا
دشك وا نامك ىك دوخ قح ريغ
تسار ريت لا دنهنن نامك رد
تساهريت ژك نوگژاب ار نامك نيا
Be straight, like an arrow, and escape from the bow,
for without doubt every straight will fy from the bow.
نامك زا هراو و ريت نوچ وش تسار
نامگ ىب دهجب تسار ره نامك زك
When I turned back from the outer warfare,
I set my face towards the inner warfare.
We have returned from the lesser Jihad,
we are engaged along with the Prophet in the greater Jihad.
I pray God to grant me strength and aid and boasting,
that I may root up with a needle this mountain of Qaf.
Deem of small account the lion that breaks the ranks:
the lion is he that breaks himself.
How the ambassador of Rum came to the Commander of the Faithful,
`Umar, may God be well-pleased with him, and witnessed the gifs of grace
with which ‘Umar, may God be well-pleased with him, was endowed.
To `Umar in Medina there came through the wide desert
an ambassador from the Emperor of Rum
He said, “O you attendants, where is the palace of the Caliph,
that I may take my horse and baggage there?”
Te folk said to him, “He has no (jaan i roshan) palace:
`Umar’s palace is an illumined spirit.
Tough he has renown from being Commander,
he has a hut, like the poor.
O brother, how will you behold his palace,
when hair has grown in the eye of your heart?
Purge your heart’s eye of hair and defect,
and then hope to behold his palace.
Whoever has a spirit purged of desires
will at once behold the Presence and the Holy Porch.
When Mohammed was purged of this fre and smoke,
wherever he turned his face, was the Face of Allah.
Inasmuch as you are a friend to the evil suggestions of the malign one,
how will you know: Tere is the Face of Allah?
Every one in whose breast the gate is opened
will behold from every city the sun.
نورب راكيپ ز متشگاو هك نوچ
نورد راكيپ هب مدروآ ىور
ميرغصلا داهج نم انعجر دق
ميربكا داهج ردنا ىبن اب
فل و قيفوت و مهاوخ قح زا توق
فاق هوك نيا منك رب نزوس هب ات
دنكشب اهفص هك ناد ىريش لهس
دنكشب ار دوخ هك نآ تسا نآ ريش
ار رمع تامارك وا نديد و رمع دزن ات مور لوسر ندمآ
لوسر كي رصيق ز دمآ رمع ات
لوغن نابايب زا هنيدم رد
مشح ىا هفيلخ رصق وك تفگ
مشك اج نآ ار تخر و بسا نم ات
تسين رصق ار وا هك شدنتفگ موق
تسا ىنشور ناج ،رصق ار رمع رم
تسا ىا هزاوآ ار و ىريم زا هچ رگ
تسا ىا هزاك ار وا رم ناشيورد وچمه
وا رصق ىنيبب نوچ ردارب ىا
وم تس هتسر تلد مشچ رد هك نوچ
رآ كاپ تلع و وم زا لد مشچ
راد مشچ شرصق راديد ناهگ نآ و
كاپ ناج اهسوه زا تسه ار هك ره
كاپ ناويا و ترضح دنيب دوز
دود و ران نيز دش كاپ دمحم نوچ
دوب ّ لا هجو درك ور اجك ره
ار هاوخ دب ى هسوسو ىقيفر نوچ
ار لا هجو مث ىنادب ىك
باب حتف هنيس ز دشاب ار هك ره
باتفآ دنيبب ىرهش ره ز وا
God is manifest amongst others
as the moon amidst the stars.
نارگيد نايم زا تسا ديدپ قح
نارتخا نايم ردنا هام وچمه
Lay two fnger-ends on your two eyes,
and will you see any part of the world? Deal justly.
If you do not see this world, it is not non-existent:
Te fault lies not save in the fnger of your evil self.
Come, lif the fnger from your eye,
and then behold whatever you wish.
To Noah his people said, ‘Where is the Divine recompense?’ He said,
‘On the other side of they cover themselves with their garments.
You have wrapped your faces and heads in your clothes:
of necessity you have eyes and see not.
Man is eye, and the rest is skin:
the sight of that is seeing the Beloved (Doost).
When there is not sight of the Beloved, it is better blind;
the beloved who is not everlasting is better afar.”
When the ambassador of Rum admitted these fresh words into his hearing,
he became more full of longing.
He fxed his eye on seeking
`Umar, he let his baggage and horse be lost
He was going in every direction afer that man of accomplishment,
inquiring madly for him,
Saying, “Can there be in the world such a man,
and he be hid, like the spirit, from the world?”
He sought him that he might be as a slave to him:
inevitably the seeker is a fnder.
An Arab woman of the desert saw that he was a stranger-guest.
“Look,” said she, “there is `Umar under that palm.
Tere he is under the palm-tree, apart from the people:
behold the Shadow of God asleep in the shade!”
How the ambassador of Rum found the Commander of the Faithful, Umar,
may God be well-pleased with him, sleeping under the palm-tree.
He came thither and stood afar of;
he saw `Umar and fell a-trembling.
هن مشچ ود رب تشگنا رس ود
هد فاصنا ناهج زا ىنيب چيه
تسين مودعم ناهج نيا ىنيبن رگ
تسين موش سفن تشگنا ز زج بيع
نيه رادرب ار تشگنا مشچ ز وت
نيبب ىهاوخ ىم هچ ره ىناهگ نآ و
باوث وك تما دنتفگ ار حون
بايث اوشغتسا و ىوس نآ ز وا تفگ
ديا هديچيپ اه هماج رد رس و ور
ديا هديدان و هديد اب مرج ل
تسا تسوپ ىقاب و تسا ديد ىمدآ
تسا تسود ديد هك نآ تسا نآ ديد
هب روك دوبن تسود ديد هك نوچ
هب رود دشابن ىقاب واك تسود
رت ظافلا نيا مور لوسر نوچ
رت قاتشم دش دروآ عامس رد
تشامگ رمع نتسج رب ار هديد
تشاذگ عياض ار بسا و ار تخر
راك درم نآ ىپ ردنا فرط ره
راو هناويد وا ناسرپ ىدش ىم
ناهج ردنا دوب ىدرم نينچ نياك
ناهن دشاب ناج دننام ناهج زو
دوب هدنب نوچ شات ار وا تسج
دوب هدنباي هدنيوج مرج ل
ليخد ار وا ىنز ىبارعا ديد
ليخن نآ ريز هب كن رمع تفگ
ادج وا ناقلخ ز نب امرخ ريز
ادخ ى هياس نيب هتفخ هياس ريز
تخرد ريز رد هتفخ ار رمع مور لوسر نتفاي
داتسيا رود زا و اج نآ وا دمآ
داتفوا زرل رد و ديد ار رمع رم
Awe came upon the ambassador from that slumbering man,
a sweet ecstasy lodged in his soul.
لوسر رب دمآ هتفخ نآ ز ىتبيه
لوزن شناج رب درك شوخ ىتلاح
Love and awe are contrary to each other:
he saw these two contraries united in his heart.
He said to himself: “I have seen kings,
I have been great and chosen in the presence of sultans:
I had no awe or dread of kings,
awe of this man has robbed me of my wits.
I have gene into a jungle of lions and leopards,
and my face did not change colour because of them;
Ofen where the ranks are arrayed on the feld of battle
have I become as a lion at the time when the afair is grievous;
Many a heavy blow have I sufered and inficted,
I have been stouter in heart than the others.
Tis man is asleep on the earth, unarmed;
I am trembling in my seven limbs: what is this?
Tis is awe of God, it is not from created beings,
and it is not awe of this man who wears the frock of a dervish.
Whoever is afraid of God and has chosen fear of God,
the Jinn and mankind and every one who sees are afraid of him.”
Tus meditating, he folded his hands reverently.
Afer a while `Umar sprang up from sleep.
How the ambassador of Rum saluted the Commander of the Faithful,
may God be well-pleased with him.
He did homage to `Umar and salaamed:
the Prophet said,) the salaam, then the talk (kallam).”
Ten he said, “Greetings,” Umar called him forward, reassured him,
and bade him sit down by his side.
Fear ye not is the hospitality ofered to those who fear:
that is proper for one who is afraid.
When any one is afraid, they make him secure;
they soothe fearful heart.
رگدمه دض تسه تبيه و رهم
رگج ردنا عمج ديد ار دض ود نيا
ما هديد ار ناهش نم دوخ اب تفگ
ما هديزگب و هم ناناطلس شيپ
دوبن ىسرت و تبيه مناهش زا
دوبر ار مشوه درم نيا تبيه
گنلپ و ريش ى هشيب رد ما هتفر
گنر دينادرگن ناشي ز نم ىور
رازراك و فاصم رد متس هدش سب
راز راك دشاب هك مد نآ ريش وچمه
نارگ مخز مدز سب مدروخ هك سب
نارگيد زا ما هدوب رت ىوق لد
نيمز رب هتفخ درم نيا حلس ىب
نيا تسيچ نازرل مادنا تفه هب نم
تسين قلخ زا نيا تسا قح تبيه
تسين قلد بحاص درم نيا تبيه
ديزگ ىوقت و قح زا ديسرت هك ره
ديد هك ره و سنا و نج ىو زا دسرت
تسب تسد تمرح هب تركف نيا ردنا
تسج باوخ زا رمع تعاس كي دعب
رمع رب مور لوسر ندرك ملس
ملس و ار رمع رم تمدخ درك
ملك هگ نآ ملس ربمغيپ تفگ
دناوخ شيپ ار وا و تفگ شكيلع سپ
دناشن دوخ شيپ هب و درك شنميا
نافياخ لزن تسه اوفاخت ل
نآ فياخ ىارب زا روخ رد تسه
دننك نميا ار و رم دسرت هك ره
دننك نكاس ار هدنسرت لد رم
How should you say “Fear not “to one who has no fear?
Why give lessons? He needs no lessons.
سرتم ىيوگ نوچ تسين شفوخ هك نآ
سرد جاتحم وا تسين ىهد هچ سرد
He made that disturbed mind of good cheer
and made his desolate heart fourishing.
Aferwards he addressed him with subtle discourses
and the holy attributes of God—how good a Friend is He!
And of the lovingkindnesses of God to the Abdal,
in order that he might know maqam and hal
Te hal is like the unveiling of that beauteous bride,
while the maqam is the being alone with the bride.
Te unveiling is witnessed by the king and by others as well,
at the time of being alone there is no one except the mighty king.
Te bride unveils before commons and nobles;
in the bridal chamber the king is with the bride.
Tere is many a one of the Sufs, who enjoys hal;
he that has attained to maqam is rare amongst them.
He reminded him of the stages traversed by the soul,
and he reminded him of the journeys of the spirit,
And of the Time which has been void of time,
and of the Station of Holiness which has been majestic,
And of the atmosphere wherein the Simurgh of the spirit,
before this, has fown and experienced grace,
Every single fight thereof greater than the horizons
and greater than the hope and greed of the longing lover
When `Umar found the stranger in appearance a friend,
he found his soul seeking the mysteries.
Te Shaykh was adept and the disciple eager:
the man was quick and the beast belonged to the royal court.
Tat spiritual guide perceived that he possessed guidance:
he sowed the good seed in the good soil.
How the ambassador of Rum questioned the Commander of the Faithful,
may God be well-pleased with him
Te man said to him, “O Commander of the Faithful,
how did the spirit come to the earth from above?
درك داش لد ار هتفر اج زا لد نآ
درك دابآ ار شناريو رطاخ
قيقد ىاهنخس شتفگ نآ زا دعب
قيفرلا معن قح كاپ تافص زو
ار لادبا قح ىاهشزاون زو
ار لاح و ماقم وا دنادب ات
سورع ابيز نآ ز تس هولج نوچ لاح
سورع اب دمآ تولخ نآ ماقم نيو
زين هاش ريغ و هاش دنيب هولج
زيزع هاش زج تسين تولخ تقو
سورع ار ناماع و صاخ هدرك هولج
سورع اب دشاب هاش ردنا تولخ
نايفوص زا لاح لها رايسب تسه
نايم ردنا ماقم لها تسا ردان
داد داي شناج ىاهلزانم زا
داد داي شناور ىاهرفس زو
تس هدب ىلاخ نامز زك ىنامز زو
تس هدب ىللجا هك سدق ماقم زو
حور غرميس وا ردناك ىياوه زو
حوتف و زاورپ تس هديد نيا زا شيپ
شيب قافآ زا شزاورپ ىكي ره
شيب قاتشم تمهن و ديما زو
تفاي راي ار ور رايغا رمع نوچ
تفاي رارسا بلاط ار وا ناج
ىهتشم بلاط و دوب لماك خيش
ىهگرد بكرم و دوب كباچ درم
تشاد داشرا وا هك دشرم نآ ديد
تشاك كاپ نيمز ردنا كاپ مخت
رمع زا مور لوسر ندرك لاؤس
نينمؤملا ريما ىاك شتفگ درم
نيمز رد دمآ رد نوچ لاب ز ناج
How did the infnite bird go into the cage?
“He replied, “God recited spells and incantations over the spirit.
صفق رد دش نوچ هزادنا ىب غرم
صصق و دناوخ نوسف ناج رب قح تفگ
When He recites spells over the non-existences
which have no eye or ear, they begin to stir.
Because of His spells the non-existences
at that very moment are dancing joyously into existence.
When, again, He recited a spell over the existent,
at His word the existent marched immediately into non-existence.
He spoke into the ear of the rose and made it laugh;
He spoke to the stone and made it a cornelian of the mine.
He spoke to the body a sign, so that it became spirit;
He spoke to the sun, so that it became radiant.
Again He puts into its ear a fearful saying
and upon the face of the sun fall a hundred eclipses.
Consider what that Speaker chanted into the ear of the cloud,
so that it poured tears from its eye, like a water skin.
Consider what God has chanted into the ear of the earth,
so that it became regardful and has remained silent.”
Whoever in perplexity is sorely troubled,
God has spoken the riddle into his ear,
Tat He may imprison him in two thoughts,
“ Shall I do what He told or the contrary? “
From God also, one side obtains the preponderance,
and from that quarter he chooses one of the two.
If you wouldst not have the mind of your spirit in perplexity,
do not stuf this cotton-wool into your spiritual ear,
So that you may understand those riddle of His,
so that you may apprehend the secret sign and the open.
Ten the spiritual ear becomes the place where wahy descends.
What is wahy (inspiration)? A speech hidden from sense-perception.
Te spiritual ear and eye are other than this sense-perception,
the ear of reason and the ear of opinion are destitute of this.
Te word “compulsion” (jabr) made me impatient for love’s sake,
while it confned in compulsion him who is not a lover.
Tis is union with God, and it is not compulsion:
this is the shining forth of the moon, this is not a cloud.
شوگ و مشچ درادن ناك اهمدع رب
شوج هب ديآ ىمه دناوخ نوسف نوچ
دوز دوز اهمدع وا نوسف زا
دوجو ىوس دنز ىم قلعم شوخ
دناوخ وچ ىنوسفا دوجوم رب زاب
دنار دوجوم مدع رد هبسا ود وز
درك شنادنخ و لگ شوگ رد تفگ
درك شناك قيقع و گنس اب تفگ
وا دش ناج ات ىتيآ مسج اب تفگ
وا دش ناشخر ات ديشروخ اب تفگ
فوخم ى هتكن دمد ششوگ رد زاب
فوسك دص دتفا ديشروخ خر رد
دناوخ هچ ايوگ نآ ربا شوگ هب ات
دنار كشا دوخ ى هديد زا كشم وچ واك
تسا هدناوخ هچ قح كاخ شوگ هب ات
تسا هدنام شماخ و تشگ بقارم واك
تسا هتفشآ وا هك ره ددرت رد
تسا هتفگ امعم وا شوگ هب قح
نامگ ود ردنا شسوبحم دنك ات
نآ دض دوخ اي تفگ واك منك نآ
فرط كي دباي حيجرت قح ز مه
فنك نآ ز دنيزگ رب ار كي ود نآ ز
ناج شوه ددرت رد ىهاوخن رگ
ناج شوگ ردنا هبنپ نيا راشف مك
ار شاهامعم نآ مهف ىنك ات
ار شاف و زمر كاردا ىنك ات
ناج شوگ ددرگ ىحو لحم سپ
ناهن سح زا ىنتفگ دوب هچ ىحو
تسا سح نيا زج ناج مشچ و ناج شوگ
تسا سلفم نيز نظ شوگ و لقع شوگ
درك ربص ىب ار قشع مربج ظفل
درك ربج سبح تسين قشاع هك نآ و
تسين ربج و تسا قح اب تيعم نيا
تسين ربا نيا تسا هم ىلجت نيا
And if this be compulsion, it is not the compulsion of the ordinary:
it is not the compulsion of the evil-commanding self-willed.
تسين هماع ربج ربج نيا دوب رو
تسين هماكدوخ ى هراما نآ ربج
O son, they know compulsion
in whose hearts God has opened the sight.
To them the unseen things of the future became manifest;
to them recollection of the past became naught.
Teir freewill and compulsion is diferent:
in oyster-shells drops are pearls.
Outside it is a drop of water, small or great,
within the shell it is a small or big pearl.
Tose persons have the nature of the musk deer’s gland:
externally they are blood, while within them is the fragrance of musk.
Do not say, “Tis substance externally is blood:
how should it become a musky perfume when it goes into the gland?”
Do not say, “Tis copper externally was despicable:
how should it assume nobility in the heart of the elixir?”
In you freewill and compulsion was a fancy,
when it went into them it became the light of Majesty.
When bread is in the tablecloth it is the inanimate thing,
in the human body it becomes the glad spirit.
It does not become transmuted in the heart of the tablecloth:
the soul transmutes it with Salsabil.
O you who read correctly, such is the power of the soul:
what, then, must be the power of that Soul of soul?
Te piece of fesh which is Man, endowed with intelligence and soul,
cleaves mountain and sea and mine
Te strength of the mountain-riving soul is the splitting of rocks;
the strength of the Soul of soul in the moon was split asunder.
If the heart should open the lid of the wallet of mystery,
the soul would rush towards the highest heaven.
رسپ ىا دنسانش ناشيا ار ربج
رصب لد رد ناشداشگب ادخ هك
شاف تشگ ناشيا رب هدنيآ و بيغ
شل تشگ ناشيا شيپ ىضام ركذ
تسا رگيد ناشيا ربج و رايتخا
تسا رهوگ اهفدص ردنا اه هرطق
گرزب و درخ ى هرطق نوريب تسه
گرتس و تسا درخ رد نآ فدص رد
ار موق نآ تسا وهآ فان عبط
اهكشم ناشنورد و نوخ نورب زا
دوب نوخ نوريب هيام نياك وگم وت
دوش نوچ ىكشم فان رد دور نوچ
رقتحم دب نورب سم نياك وگم وت
رهگ دريگ نوچ ريسكا لد رد
لايخ دب وت رد ربج و رايتخا
للج رون دش تفر ناشيا رد نوچ
دامج نآ دشاب تس هرفس رد وچ نان
داش حور وا دوش مدرم نت رد
ليحتسم ددرگن هرفس لد رد
ليبسلس زا دنك ناج شليحتسم
ناوخ تسار ىا نيا تسا ناج توق
ناج ناج نآ توق دشاب هچ ات
ناج و لقع اب ىمدآ ى هراپ تشوگ
ناك و رحب اب ار هوك دفاكش ىم
رجح قش نك هوك ناج روز
رمقلا ّ قَ شْ نا رد ناج ناج روز
زار نابنا رس لد دياشگ رگ
زات كرت دزاس شرع ىوس هب ناج
سيلبا ندرك تفاضا وان ْ مَل َ ظ انّ ب َ ر هك نتشيوخ هب ار تلز نآ مدآ ندرك تفاضا
يِ نَ تْ ي َ و ْ غَأ امِ ب هك ادخ هب ار دوخ هانگ
How Adam imputed that fault to himself, saying, “O Lord, we have done wrong,”
and how Iblis imputed his own sin to God, saying, “Because You have seduced me.”
Consider both our action and the action of God.
Regard our action as existent. Tis is manifest.
If the action of created beings be not in the midst,
then say not to any one, “Why have you acted thus?”
Te creative act of God brings our actions into existence:
our actions are the efects of the creative act of God.
A rational being perceives either the letter or the purpose:
how should he comprehend two aspects at once?
If he goes to the spirit, he becomes unmindful of the letter:
no eye sees forward and backward at the same moment.
At the time when you look in front,
how at the same time can you look behind you? Recognise this.
Inasmuch as the soul does not comprehend the letter and the spirit,
how should the soul be the creator of them both?
O son, God comprehends both:
the action does not hinder Him from the other action.
Satan said Because You have seduced me:
the vile Devil concealed his own act.
Adam said We have done wrong unto ourselves:
he was not, like us, ignorant of the action of God.
From respect he concealed it in the sin:
by casting the sin upon himself he ate fruit.
Afer his repentance, He said to him,
“O Adam, did not I create in you that sin and tribulations?
Was it not My foreordainment and destiny?
How did you conceal that at the time of excusing yourself ?”
He said, “I was afraid I did not let respect go.”
He said, “I too have observed it towards you.”
Whoever brings reverence gets reverence:
whoever brings sugar eats almond-cake.
For whom are the good women? For the good men.
Treat your friend with honour; ofend and see.
نيبب ود ره ام درك و قح درك
نيا تساديپ ناد تسه ار ام درك
نايم ردنا قلخ لعف دشابن رگ
نانچ ىدرك ارچ ار سك وگم سپ
تسا دجوم ار ام لاعفا قح قلخ
تسا دزيا قلخ راثآ ام لعف
ضرغ اي دنيب فرح اي ىقطان
ضرع ود طيحم مد كي دوش ىك
فرح ز لفاغ دش تفر ىنعم هب رگ
فرط چيه دنيبن مد كي سپ و شيپ
نامز نآ ىنيب شيپ هك نامز نآ
نادب نيا ىنيبب ىك دوخ سپ وت
ناج تسين ىنعم و فرح طيحم نوچ
ناود ره نيا قلاخ ناج دوب نوچ
رسپ ىا دمآ هلمج طيحم قح
رگد راك زا شراك درادن او
ينتيوغأ امِ ب هك ناطيش تفگ
ىند ويد ناهن دوخ لعف درك
انسفن انملظ هك مدآ تفگ
ام وچ لفاغ دبن قح لعف ز وا
درك شناهنپ بدا زا وا هنگ رد
دروخب رب وا ندز دوخ رب هنگ نآ ز
نم هن مدآ ىا شتفگ هبوت دعب
نحم و مرج نآ وت رد مديرفآ
نآ دب نم ىاضق و ريدقت هك هن
ناهن نآ ىدرك رذع تقو هب نوچ
متشاذگن بدا مديسرت تفگ
متشاد تنآ ساپ نم مه تفگ
درب تمرح وا تمرح درآ هك ره
دروخ هنيزول دنق درآ هك ره
نيبيطلل هك رهب زا تابيط
نيبب و ناجنرب نك شوخ ار راي
O heart, bring a parable for the sake of a diference,
that you may know compulsion from freewill.
رايب ىقرف ىپ لد ىا لاثم كي
رايتخا زا ار ربج ىنادب ات
A hand that is shaking from tremor
and a person whose hand you cause to shake from its place.
Know that both movements are created by God,
but it is impossible to compare the latter with the former.
You are sorry for having caused it to shake:
how is the man aficted with tremor not sorry?
Tis is the intellectual quest. What is quest, O ingenious one?
Tat perchance a man of weak understanding may fnd his way to that place.
Te intellectual quest, though it be pearls and coral,
is other than the spiritual quest.
Te spiritual quest is on another plane:
the spiritual wine has another consistency.
At the time when the intellectual quest was in keeping,
this `Umar was intimate with Bu ‘l-Hakam,
When `Umar went away from intellect towards spirit,
Bu ‘1-Hakam became Bu Jahl in searching into that.
He is perfect on the side of sense-perception and understanding,
though indeed he is ignorant in regard to the spirit.
Know that the quest of the intellect and the senses is efects or secondary causes.
Te spiritual quest is either wonder or the father of wonder.
Te illumination of the spirit comes: there remains not, O you who
seek illumination, conclusion and premise or that which contradicts
that which renders necessary,
Because the seer on whom His Light is dawning
is quite independent of the proof which resembles a staf.
Commentary on “And He is with you wherever you be.”
Once more we come back to the tale:
when, indeed, did we go forth from the tale?
If we come to ignorance, that is His prison,
and if we come to knowledge, that is His palace;
And if we come to sleep, we are His intoxicated ones;
and if to wakefulness, we are in His hands;
شاعترا زا دوب نازرل ناك تسد
شاج ز ىنازرل وت ار ىتسد هك نآ و
سانش قح ى هديرفآ شبنج ود ره
سايق نآ اب نيا درك ناوتن كيل
شا ىدينازرل هك ىناميشپ نآ ز
شا ىديد ناميشپ ىك ار شعترم
رگ هليح نآ لقع هچ نيا تسا لقع ثحب
رگم اج نآ درب هر ىفيعض ات
دوب ناجرم و رد رگ ىلقع ثحب
دوب ناج ثحب هك دشاب رگد نآ
تسا رگيد ىماقم ردنا ناج ثحب
تسا رگيد ىماوق ار ناج ى هداب
دوب زاس ىلقع ثحب هك نامز نآ
دوب زار مه مكحلا وب اب رمع نيا
ناج ىوس دمآ لقع زا رمع نوچ
نآ مكح رد دش لهج وب مكحلا وب
تسا لماك وا لقع ىوس و سح ىوس
تسا لهاج وا ناج هب تبسن دوخ هچ رگ
ببس اي ناد رثا سح و لقع ثحب
بجعلا وب اي بجع اي ىناج ثحب
ىضتسم ىا دنامن دمآ ناج ءوض
ىضتقم ىفان و موزلم و مزل
تسا غزاب شرون هك ىيانيب هك نآ ز
تسا غراف سب اصع نوچ ليلد زا
ْ مُتْ ن ُ ك ام َ نْ يَأ ْ مُ كَ عَ م َ وُ ه َ و ريسفت
ميدمآ هصق هب ام رگيد راب
ميدش ىك دوخ نورب هصق نآ زا ام
تسوا نادنز نآ مييآ لهج هب رگ
تسوا ناويا نآ مييآ ملع هب رو
ميا ىو ناتسم مييآ باوخ هب رو
ميا ىو ناتسد هب ىراديب هب رو
And if we weep, we are a cloud laden with the bounty dispensed by Him;
and if we laugh, at that time we are His lightning;
ميا ىو قرز رپ ربا مييرگب رو
ميا ىو قرب نامز نآ ميدنخب رو
And if to wrath and war, it is the refection of His Might;
and if to peace and forgiveness, it is the refection of His Love.
Who are we? In this tangled world
what indeed has He like alif ? Nothing, nothing
How the ambassador asked Umar, may God be well-pleased with him,
concerning the cause of the tribulation sufered by spirits in these bodies of clay.
He said, “O `Umar, what was the wisdom and mystery
of imprisoning that pure one in this dirty place?
Te pure water has become hidden in mud:
the pure spirit has become bound in bodies.”
He said, “You are making a profound inquiry,
you are confning a meaning in a word.
You have imprisoned the free meaning;
you have bound the wind in a word.
Tis you have done for a beneft,
O you who yourself are blind to the beneft of God.
He from whom beneft was born,
how should He not see that which was seen by us?
Tere are myriads of benefts,
and every myriad is a few beside that one.
Te breath of your speech, which is a part of the parts,
became benefcial: why is the whole of the whole devoid?
You who are a part—your act is benefcial:
why do you lif your hand to assail the whole?
If there is no beneft in speech, do not speak; and if there is,
leave of making objections, and endeavour to give thanks.”
Tanksgiving to God is a collar on every neck;
it is not to dispute and make one’s face look sour.
If thanksgiving is only to look sour,
then there is no thanks-giver like vinegar.
تسوا رهق سكع گنج و مشخ هب رو
تسوا رهم سكع رذع و حلص هب رو
چيپ چيپ ناهج ردنا ميا هك ام
چيه چيه دراد هچ دوخ وا فلا نوچ
داسجا لگ و بآ نيا اب حاورا ىلتبا ببس زا رمع زا مور لوسر ندرك لاؤس
رس و دوب تمكح هچ رمع اي تفگ
ردك ىاج نيا رد ىفاص نآ سبح
هدش ناهنپ ىلگ رد ىفاص بآ
هدش نادبا ى هتسب ىفاص ناج
ىنك ىم ىفرگش ىثحب وت تفگ
ىنك ىم ىفرح دنب ار ىينعم
ار دازآ ىنعم ىدرك سبح
ار داي وت ىا هدرك ىفرح دنب
ىا هدرك نيا هدياف ىارب زا
ىا هدرپ رد هدياف زا دوخ هك وت
دش هديياز هدياف ىو زا هك نآ
دش هديد ار ام هچ نآ دنيبن نوچ
ىكي ره و تس هدياف نارازه دص
ىكدنا كي نآ شيپ نارازه دص
تساهوزج وزج هك تقطن مد نآ
تسارچ ىلاخ لك لك دش هدياف
تس هدياف اب وت راك ىوزج هك وت
تسد وت ىرآ لك نعط رد ارچ سپ
وگم دوبن هدياف رگ ار تفگ
وج ركش و ضارتعا له دوب رو
دوب ندرگ ره قوط نادزي ركش
دوب ندرك شرت ور و لادج هن
سب و ركش دمآ ندوب ور شرت رگ
سك تسين ىيوگ ركش هكرس وچ سپ
If vinegar wants the way to the liver,
let it become oxymel by sugar.
رگج رد دياب هار رگ ار هكرس
ركش زا وا نيبگنكرس وشب وگ
Te meaning in poetry has no sureness of direction:
it is like the sling, it is not under control.
On the inner sense of “Let him who desires to sit with God
sit with the Sufs.”
Te ambassador became beside himself from these one or two cups:
neither his title nor message remained in his memory.
He became distraught at the power of God.
Te ambassador arrived at this place and became a king.
When the torrent reached the sea, it became the sea;
when the seed reached the wheat feld, it became the crop of wheat.
When the bread attained to connection with the animal
the dead bread became living and endowed with knowledge.
When the wax and frewood were devoted to the fre,
their dark essence became light.
When the stone of antimony went into the eyes,
it turned to sight and there became a scout.
Oh, happy is the man who was freed from himself
and united with the existence of a living one!
Alas for the living one who consorted with the dead!
He became dead, and life sped away from him.
When you have fed to the Qur’an of God,
you have mingled with the spirit of the prophets.
Te Qur’an is the states of the prophets,
the fshes of the holy sea of Majesty.
And if you read and do not accept he Qur’an,
suppose you have seen the prophets and saints?
But if you are accepting, when you read the stories,
the bird, your soul, will be distressed in its cage.
Te bird that is a prisoner in a cage,
is not seeking to escape, it is from ignorance.
تسين طبخ اب زج رعش ردنا ىنعم
تسين طبض ردنا تسا گنسلق نوچ
فوصتلا لهأ عم سلجيلف ّ لا عم سلجي نأ دارأ نم هك نآ ىنعم رد
ماج ود كي نيز دشب دوخ زا لوسر نآ
مايپ هن شدنام داي تلاسر هن
دش لا تردق ردنا هلاو
دش هاش و ديسر اجنيا لوسر نآ
تشگ رحب ايرد هب دمآ نوچ ليس
تشك تشگ عرزم هب دمآ نوچ هناد
رشبلا وب اب نان تفاي قلعت نوچ
ربخ اب و تشگ هدنز هدرم نان
دش ران ىادف نوچ مزيه و موم
دش راونا وا ىناملظ تاذ
ناگ هديد رد دش هك نوچ همرس گنس
نابديد اج نآ دش ىيانيب تشگ
دش هتسر دوخ زك درم نآ كنخ ىا
دش هتسويپ ىا هدنز دوجو رد
تسشن هدرم اب هك هدنز نآ ىاو
تسجب ىو زا ىگدنز و تشگ هدرم
ىتخيرگب قح نآرق رد وت نوچ
ىتخيمآ ايبنا ناور اب
ايبنا ىاهلاح نآرق تسه
ايربك كاپ رحب نايهام
ريذپ نآرق ىا هن و ىناوخب رو
ريگ هديد ار ايلوا و ايبنا
صصق ىناوخ رب وچ ىياريذپ رو
صفق رد ديآ گنت تناج غرم
تسا ىنادنز سفق ردنا واك غرم
تسا ىنادان زا نتسر ديوجن ىم
Te spirits which have escaped from their cages
are the prophets, worthy guides.
دنا هتسر اهسفق زك ىياهحور
دنا هتسياش ربهر ىايبنا
From without comes their voice, of religion,
“Tis, this is the way of escape for you.
By this we escaped from this narrow cage:
there is no means of escape from this cage but this way,
You should make yourself ill, exceedingly wretched,
in order that you may be let out from reputation.”
Worldly reputation is a strong chain:
in the Way how is this less than a chain of iron?
Te story of the merchant to whom the parrot gave a message for the parrots of India
on the occasion of his going to trade
Tere was a merchant, and he had a parrot
imprisoned in a cage, a beautiful parrot.
When the merchant made ready for travel
and was about to depart to India,
Because of his generosity he said to each male slave and each handmaid,
“What shall I bring for you? Tell quickly.”
Each one asked him for some object of desire:
that good man gave his promise to them all.
He said to the parrot, “What present
would you like me to bring for you from the land of India?”
Te parrot said, “When you see the parrots there,
explain my state,
‘Such and such a parrot, who is longing for you,
is in my prison by the destiny of Heaven.
She salutes you and asks for justice
and desires from you the means and way of being rightly guided.
She says, “Is it proper that I in yearning
should give up the ghost and die here in separation?
Is this right—I in grievous bondage,
while ye are now on green plants, now on trees?
نيد ز ديآ ناشزاوآ نورب زا
نيا تسا نيا ارت نتسر هر هك
سفق نيگنن نيز ميتسر نيد هب ام
سفق نيا ى هراچ تسين هر نيا هك زج
راز راز ىزاس روجنر ار شيوخ
راهتشا زا دننك نوريب ارت ات
تسا مكحم دنب قلخ راهتشا هك
تسا مك ىك نهآ دنب زا نيا هر رد
تراجت هب نتفر ماگنه ناتسودنه نايطوط هب داد ماغيپ ار وا وا سوبحم ىطوط هك ناگرزاب ى هصق
ىيطوط ار وا یناگرزاب دوب
ىيطوط ابيز سوبحم سفق رد
درك زاس ار رفس ناگرزاب هك نوچ
درك زاغآ ندش ناتسدنه ىوس
دوج ز ار كزينك ره و ملغ ره
دوز ىوگ مرآ هچ وت رهب تفگ
درك تساوخ ىدارم ىو زا ىكي ره
درم كين نآ دادب هدعو ار هلمج
ناغمرا ىهاوخ هچ ار ىطوط تفگ
ناتسودنه ى هطخ زا تمراك
نايطوط اج نآ هك ىطوط نآ شتفگ
نايب نم لاح ز نك ىنيبب نوچ
تسامش قاتشم هك ىطوط نلف ناك
تسام سبح رد نامسآ ىاضق زا
تساوخ داد و ملس وا درك امش رب
تساوخ داشرا هر و هراچ امش زو
قايتشا رد نم هك دياش ىم تفگ
قارف رد مريمب اجنيا مهد ناج
تخس دنب رد نم هك دشاب اور نيا
تخرد رب ىهاگ هزبس رب امش هگ
Te faith kept by friends, is it like this?—
I in this prison and you in the rose-garden.
ناتسود ىافو دشاب نينچ نيا
ناتسوب رد امش و سبح نيا رد نم
O you noble ones, call to mind this piteous bird,
a morning-draught amongst the meadows!
Happy it is for a friend to be remembered by friends,
in particular when that is Layla and this Majnun.
O you who consort with your charming and adored one,
am I to drink cups flled with my own blood?
Quaf one cup of wine in memory of me,
if you desire to do me justice,
Or, when you have drunk, spill one draught on the earth
in memory of this fallen one who sifs dust.
Oh, where, I wonder, is that covenant and oath?
Where are the promises of that lip like candy?
If your having forsaken your slave is because of ill service—
when you do ill to the ill-doer, then what is the diference
Oh, the ill you do in wrath and quarrel is more delightful
than music and the sound of the harp.
Oh, your cruelty is better than felicity,
and your vengeance dearer than life.
Tis is your fre: how must be your light!
Tis is mourning, so how indeed must be your festival!
In respect of the sweetness which your cruelty has,
and in respect of your beauty, no one gets to the bottom of you.
I complain, and I fear lest he believe me
and from kindness make that cruelty less
I am exceedingly enamoured of his violence and his gentleness:
it is marvellous I in love with both these contraries.
By God, if from this thorn and enter the garden,
because of this I shall begin to moan like the nightingale.
Tis is a wondrous nightingale that opens his mouth
to eat thorns and roses together
What nightingale is this? it is a fery monster :
because of love all sour things are sweet to him.
He is a lover of the Universal, and he himself is the Universal:
he is in love with himself and seeking his own love.”
راز غرم نيز ناهم ىا ديرآ داي
رازغرم نايم رد ىحوبص كي
دوب نوميم ار راي ناراي داي
دوب نونجم نيا و ىليل ناك هصاخ
دوخ نوزوم تب نافيرح ىا
دوخ نوخ رپ مروخ ىم اهحدق نم
نم داي رب نك شون ىم حدق كي
نم داد ىهدب هك ىهاوخ ىمه رگ
زيب كاخ ى هداتف نيا داي هب اي
زير كاخ رب ىا هعرج ىدروخ هك نوچ
وك دنگوس نآ و دهع نآ بجع ىا
وك دنق نوچ بل نآ ىاه هدعو
تسا ىگدنب دب زا هدنب قارف رگ
تسيچ قرف سپ ىنك دب دب اب وت نوچ
گنج و مشخ رد ىنك وت هك ىدب ىا
گنچ گناب و عامس زا رت برط اب
رتبوخ تلود ز وت ىافج ىا
رتبوبحم ناج ز وت ماقتنا و
دوب نوچ ترون تسا نيا وت ران
دوب نوچ تروس هك دوخ ات نيا متام
وت روج دراد هك اهتولح زا
وت روغ دباين سك تفاطل زو
دنك رواب وا هك مسرت و ملان
دنك رتمك ار روج نآ مرك زو
دج هب شفطل رب و رهق رب مقشاع
دض ود ره نيا قشاع نم بجعلا وب
موش ناتسب رد راخ نيز را لا و
موش نلان ببس نيز لبلب وچمه
ناهد دياشگب هك لبلب بجع نيا
ناتسلگ اب ار راخ وا دروخ ات
تسا ىشتآ گنهن نيا لبلب هچ نيا
تسا ىشوخ ار وا قشع ز اهشوخان هلمج
وا تسا لك دوخ و تسا لك قشاع
وج شيوخ قشع و تسا شيوخ قشاع
ىهلا لوقع رويط ى هحنجا تفص
Description of the wings of the birds
that are Divine Intelligences
Such-like is the tale of the parrot which is the soul:
where is that one who is the confdant of birds?
Where is a bird, weak and innocent,
and within him Solomon with his host?
When he moans bitterly, without thanksgiving or complaint,
a noise of tumult falls on the Seven Spheres
At every moment to him from God a hundred missives, a hundred couriers:
from him one “O my Lord!” and from God sixty “Labbayka.”
In the sight of God his backsliding is better than obedience;
beside his infdelity all faiths are tattered.
Every moment he has ascends peculiar to him self:
He lays upon his crown a hundred peculiar crowns.
His form is on earth and his spirit in “no-place,”
a “la-makam” beyond the imagination of travellers:
Not such a “no-place” that it should come into your understanding
(or that) a fancy about it should be born in you every moment;
No, place and “no-place “are in his control,
just as the four rivers are in the control of one who dwells in Paradise
Cut short the explanation of this and avert your face from it:
do not breathe a word—and God knows best what is right.
We return from this, O friends,
to the bird and the merchant and India.
Te merchant accepted this message
that he would convey the greeting from her to her congeners.
How the merchant saw the parrots of India in the plain
and delivered the parrot’s message.
When he reached the farthest bounds of India,
he saw a number of parrots in the plain.
He halted his beast; then he gave voice,
delivered the greeting and the trust.
دوب ناس نيز ناج ىطوط ى هصق
دوب ناغرم مرحم وك ىسك وك
هانگ ىب ىفيعض ىغرم ىكي وك
هاپس اب ناميلس وا نوردنا و
هلگ و ركش ىب راز دلانب نوچ
هلغلغ نودرگ تفه ردنا دتفا
ادخ زا كيپ دص همان دص شمد ره
ادخ زا كيبل تصش وز ىبر اي
قح دزن تعاط ز هب وا تلز
قلخ اهناميا هلمج شرفك شيپ
صاخ جارعم ىكي ار وا ىمد ره
صاخ جات دص دهن شجات رس رب
ناكمل رب ناج و كاخ رب شتروص
ناكلاس مهو قوف ىناكمل
تديآ مهف رد هك هن ىناكمل
تدياز ىلايخ ىو رد ىمد ره
وا مكح رد ناكمل و ناكم لب
وجراچ ىتشهب مكح رد وچمه
باتب نيز خر و نك هتوك نيا حرش
باوصلاب ملعا لا و نزم مد
ناتسود ىا ام ميدرگ ىم زاب
ناتسودنه و رجات و غرم ىوس
مايپ نيا تفريذپ ناگرزاب درم
ملس ىو زا سنج ىوس دناسر واك
ىطوط نآ زا نديناسر ماغيپ و تشد رد ار ناتسودنه نايطوط هجاوخ نديد
ديسر ناتسودنه ىاصقا ات هك نوچ
ديدب ىدنچ ىطوط نابايب رد
داد زاوآ سپ ديناتسا بكرم
داد زاب تناما نآ و ملس نآ
One of those parrots trembled exceedingly,
fell, and died, and its breath stopped.
سب ديزرل نايطوط نآ ز ىيطوط
سفن شتسسگب و درم و داتفوا
Te merchant repented of having told the news, and said,
“ I have gone about to destroy the creature.
Tis one, surely, is kin to that little parrot:
they must have been two bodies and one spirit.
Why did I do this? Why did I give the message?
I have consumed the poor creature by this raw speech.”
Tis tongue is like stone and is also fre-like,
and that which springs from the tongue is like fre.
Do not vainly strike stone and iron against each other,
now for the sake of relating, now for the sake of boasting,
Because it is dark, and on every side are felds of cotton:
how should sparks be amongst cotton?
Iniquitous are those persons who shut their eyes
and by such words set a whole world ablaze.
A single word lays waste a world,
turns dead foxes into lions.
Spirits in their original nature have the breath of Jesus,
one breath of it is a wound, and the other a plaster.
If the screen were removed from the spirits,
the speech of every spirit would be like the Messiah.
If you wish to utter words like sugar, refrain from concupiscence
and do not eat this sweetmeat.
Self-control is the thing desired by the intelligent;
sweetmeat is what children long for.
Whoever practices self-control ascends to Heaven,
whoever eats sweetmeat falls farther behind.
Commentary on the saying of Faridu’ddin Attar, may God sanctify his spirit—
“You are a sensualist: O heedless one, drink blood amidst the dust,
For if the spiritualist drinks a poison, it will be an antidote”
It does not harm the spiritualist
though he drinks deadly poison for all to see,
Because he has attained to health and has been set free
from abstinence, the poor seeker is in the fever.
ربخ تفگ زا هجاوخ ناميشپ دش
روناج كله رد متفر تفگ
كيطوط نآ اب تسا شيوخ رگم نيا
كي حور و دوب مسج ود رگم نيا
مايپ مداد ارچ مدرك ارچ نيا
ماخ تفگ نيز ار هراچ ىب متخوس
تسا شو نهآ مه و گنس نوچ نابز نيا
تسا شتآ نوچ نابز زا دهجب هچ نآ و
فازگ مه رب نزم ار نهآ و گنس
فل ىور زا هاگ و لقن ىور ز هگ
راز هبنپ وس ره و تسا كيرات هك نآ ز
رارش دشاب نوچ هبنپ نايم رد
دنتخود نامشچ هك ىموق نآ ملاظ
دنتخوس ار ىملاع اهنخس نآ ز
دنك ناريو نخس كي ار ىملاع
دنك ناريش ار هدرم ناهبور
دنمد ىسيع دوخ لصا رد اهناج
دنمهرم ىهاگ و دنمخز نامز كي
ىتساخرب اهناج زا باجح رگ
ىتساسآ حيسم ىناج ره تفگ
ركش نوچ ىيوگ هك ىهاوخ نخس رگ
روخم اولح نيا و صرح زا نك ربص
ناكريز ىاهتشم دشاب ربص
ناكدوك ىوزرآ اولح تسه
دور رب نودرگ دروآ ربص هك ره
دور رت سپاو دروخ اولح هك ره
روخ ىم نوخ كاخ نايم لفاغ ىا ىسفن بحاص وت :هحور ّ لا سدق راطع نيدلا ديرف لوق ريسفت
دشاب نيبگنا نآ دروخ ىرهز رگا لد بحاص هك
نايز نآ درادن ار لد بحاص
نايع ار لتاق رهز وا دروخ رگ
تسر زيهرپ زا و تفاي تحص هك نآ ز
تسا رد بت نايم نيكسم بلاط
Te Prophet said, “ O bold seeker, beware!
Do not contend with any one who is sought.”
ىرج درم ىا هك ربمغيپ تفگ
ىرم ىبولطم چيه اب نكم ناه
In you is a Nimrod: do not go into the fre.
If you wish to go in, frst become Abraham!
When you art neither a swimmer nor a seaman,
do not cast yourself from a self-conceit.
He fetches pearls from the bottom of the sea;
from losses he brings gain to the surface.
If a perfect man takes earth, it becomes gold;
if an imperfect one has carried away gold, it becomes ashes.
Since that righteous man is accepted of God,
his hand in things is the hand of God.
Te hand of the imperfect man is the hand of Devil and demon,
because he is in the trap of imposition and guile.
If ignorance comes to him, it becomes knowledge,
the knowledge that goes into the imperfect man becomes ignorance.
Whatever an ill man takes becomes illness,
if a perfect man takes infdelity, it becomes religion.
O you who, being on foot has contended with a horseman,
you will not save your head. Now hold your foot!
How the magicians paid respect to Moses, on whom be peace, saying,
“What do you command? Will you cast down your rod frst, or shall we?”
Te magicians in the time of the accursed Pharaoh,
when they contended with Moses in enmity,
Yet gave Moses the precedence
the magicians held him in honour
Because they said to him, “ it is for you to command:
you wish to be the frst, cast down your rod frst.”
Nay,” said he, “ frst, O magicians,
cast down those tricks into the middle.”
Tis amount of respect purchased their religion,
so that it cut of the hands and feet of their contention.
ورم رد شتآ تسا ىدورمن وت رد
وش ميهاربا لوا ىهاوخ تفر
ىييايرد هن و حابس ىا هن نوچ
ىييار دوخ زا شيوخ نكفيم رد
دروآ رمحا درو شتآ ز وا
دروآ رس رب دوس اهنايز زا
دوش رز دريگ كاخ رگ ىلماك
دوش رتسكاخ درب رز را صقان
تسار درم نآ دوب قح لوبق نوچ
تسادخ تسد اهراك رد وا تسد
ويد و تسا ناطيش تسد صقان تسد
وير و تسا فيلكت ماد ردنا هك نآ ز
دوش شناد وا شيپ ديآ لهج
دور صقان رد هك ىملع دش لهج
دوش تلع ىتلع دريگ هچ ره
دوش تلم ىلماك دريگ رفك
راوس اب هدايپ هدرك ىرم ىا
راد ىاپ نونكا درب ىهاوخن رس
ام اي اصع ىزادنا وت لوا ىيامرف هچ هك ملسلا هيلع ار ىسوم رم نارحاس ميظعت
نيعل نوعرف دهع رد نارحاس
نيك هب ىسوم اب دندرك ىرم نوچ
دنتشاد مدقم ار ىسوم كيل
دنتشاد مركم ار وا نارحاس
تست نآ نامرف هك شدنتفگ هك نآ ز
تسخن نكفب اصع ىهاوخ ىم وت رگ
نارحاس ىا امش لوا ىن تفگ
نايم رد ار اهركم نآ دينكفا
ديرخ ار ناشنيد ميظعت ردق نيا
ديرب ناشاهاپ و تسد نآ ىرم زك
When the magicians acknowledged his right,
they sacrifced their hands and feet for the sin of that.
دنتخانشب وا قح نوچ نارحاس
دنتخابرد نآ مرج رد اپ و تسد
To the perfect man mouthful and saying is lawful.
‘You are not perfect: do not eat, be mute,
Inasmuch as you are an ear and he a tongue, not your congener:
God said to the ears, “Be silent.”
When the sucking babe is born,
at frst it keeps silence for a while, it is all ear.
For a while it must close its lips from speech,
until it learns to speak;
And if it is not an ear but makes babbling sounds,
it makes itself the dumbest creature in the world.
He that is deaf by nature, he that had no ear at the beginning, is mute:
how should he burst into speech?
Since, in order to speak, one must frst hear,
come to speech by the way of hearing.
Enter the houses by their doors,
and seek you the ends in their causes.
Tere is no speech independent of the way of hearing
except the speech of the Creator who is without want.
He is the Originator, He follows no master;
He is the support of all things, He has no support,
Te rest, in handicrafs and talk,
follow a master and have need of a pattern.
If you art not alien to this discourse,
assume the frock of a dervish and tears in some deserted place,
Because Adam by means of tears escaped from that reproof:
moist tears are the breath of the penitent.
For weeping’s sake Adam came to the earth,
that he might be weeping and moaning and sorrowful.
Adam, from Paradise and from above the Seven,
went to the “shoe-row”” for the purpose of excusing himself
If you are from the back of Adam and from his loins,
be constant in seeking amongst his company.
Prepare a dessert of heart-fre and eye-water:
the garden is made open by cloud and sun.
للح ار لماك تس هتكن و همقل
لل شاب ىم روخم لماك ىا هن وت
وت سنج ىن نابز وا ىشوگ وت نوچ
اوُت ِ صْ نَأ دومرفب قح ار اهشوگ
شون ريش ديازب نوچ لوا كدوك
شوگ هلمج وا دوب شماخ ىتدم
نتخود بل شدياب ىم ىتدم
نتخومآ نخس وا ات نخس زا
دنك ىم ىت ىت و شوگ دشابن رو
دنك ىم ىتيگ گنگ ار نتشيوخ
شوگ زاغآ دوبن شك ىلصا رك
شوج قطن رد دنك ىك دشاب لل
ار قطن دياب عمس لوا هك نآ ز
آ ردنا عمس هر زا قطنم ىوس
اهباوبأ نم تايبلا اولخدا
اهبابسأ يف ضارغلا اوبلطا و
تسين عمس هار فوقوم ناك قطن
تسين عمط ىب قلاخ قطن هك زج
ىن داتسا عبات وا تسا عدبم
ىن دانسا ار و هلمج دنسم
لاقم رد مه فرح رد مه نايقاب
لاثم جاتحم و داتسا عبات
ىا هناگيب ىتسين رگ نخس نيز
ىا هناريو رد ريگ ىكشا و قلد
تسر كشا زا باتع نآ ز مدآ هك نآ ز
تسرپ هبوت مد دشاب رت كشا
نيمز رب مدآ دمآ هيرگ رهب
نيزح و نلان و نايرگ دوب ات
تفه ىلاب زا و سودرف زا مدآ
تفر رذع ىارب زا ناچام ىاپ
وا بلص زو ىمدآ تشپ ز رگ
وا بلط رد مه شاب ىم بلط رد
زاس لقن هديد بآ و لد شتآ ز
زاب تسا ديشروخ و ربا زا ناتسوب
What do you know of the taste of the water of the eyes?
You are a lover of bread, like the blind.
ناگ هديد بآ ردق ىناد هچ وت
ناگديدان نوچ وت ىنان قشاع
If you make this wallet empty of bread,
you will make it full of glorious jewels.
Wean the babe, your soul, from the Devil’s milk,
and afer that make it consort with the Angel.
While you are dark and vexed and gloomy,
know that you are sucking from the same breast as the accursed Devil.
Te mouthful that gave increase of light and perfection
is obtained from lawful earnings.
Te oil that comes and quenches our lamp—
when it quenches a lamp, call it water.
From the lawful morsel are born knowledge and wisdom;
from the lawful morsel come love and tenderness.
When from a morsel you see envy and guile,
ignorance and heedlessness are born, know that it is unlawful.
Will you sow wheat and will it produce barley?
Have you seen a mare bring forth an ass’s colt?
Te morsel is seed, and thoughts are its fruit;
the morsel is the sea, and thoughts are its pearls.
From the lawful morsel in the mouth is born
the inclination to serve and the resolve to go to yonder world.
How the merchant related to the parrot what he had witnessed
on the part of the parrots of India.
Te merchant fnished his trading
and returned home glad at heart.
He brought a present for every male slave;
he gave a token to every slave-girl
“Where is my present?” asked the parrot.
“Relate what you have said and seen.”
“No,” said he, “indeed I am repenting of that,
gnawing my hand and biting my fngers.
Why, from ignorance and folly,
did I idly bear an inconsiderate message?”
ىنك ىلاخ نان ز نابنا نيا وت رگ
ىنك ىللجا ىاهرهوگ ز رپ
نك زاب ناطيش ريش زا ناج لفط
نك زابنا كلم اب شنآ زا دعب
ىا هريت و لولم و كيرات وت ات
ىا هريشمه نيعل ويد اب هك ناد
لامك و دوزفا رون ناك ىا همقل
للح بسك زا هدروآ دوب نآ
دشك ام غارچ دياك ىنغور
دشك ار ىغارچ نوچ شناوخ بآ
للح ى همقل زا دياز تمكح و ملع
للح ى همقل زا ديآ تقر و قشع
ماد و ىنيب دسح وت همقل ز نوچ
مارح ناد ار نآ دياز تلفغ و لهج
دهد رب وج و ىراك مدنگ چيه
دهد رخ ى هرك هك ىبسا ىا هديد
اه هشيدنا شرب و تسا مخت همقل
اه هشيدنا شرهوگ و رحب همقل
ناهد ردنا للح ى همقل زا دياز
ناهج نآ نتفر مزع تمدخ ليم
ناتسودنه نايطوط زا ديد هچ نآ ىطوط اب ناگرزاب نتفگ زاب
مامت ار تراجت ناگرزاب درك
ماك تسود لزنم ىوس دمآ زاب
ناغمرا دروايب ار ىملغ ره
ناشن وا ديشخبب ار كزينك ره
وك هدنب ناغمرا ىطوط تفگ
وگ زاب ىتفگ هچ نآ و ىديد هچ نآ
نآ زا مناميشپ دوخ نم ىن تفگ
نازگ ناتشگنا و ناياخ دوخ تسد
فازگ زا ىماخ ماغيپ ارچ نم
فاشن زا و ىشناد ىب زا مدرب
“O master,” said the parrot, “what is your repentance for?
What is it that causes this anger and grief ?”
تسيچ ز ىناميشپ هجاوخ ىا تفگ
تسا ىضتقم ار مغ و مشخ نياك نآ تسيچ
“I told your complaints,” said he,
“to a company of parrots resembling you.
One parrot got scent of your pain:
her heart broke”, and she trembled and died.
I became sorry, ‘why did I say this?’
but what was the use of repenting afer I had said it?”
Know that a word which suddenly shot from the tongue
is like an arrow shot from the bow.
O son, that arrow does not turn back on its way:
you must dam a torrent at the source.
When it lef the source behind, it swept over a world:
if it lays waste the world, it is no wonder.
Tere is an unseen bringing forth of efects to action,
and the results born of it are not in the control of creatures:
Tose results are all created by God without any partner,
though they are imputed to us.
Zayd let fy an arrow in the direction of ‘Amr:
his arrow gripped Amr like a leopard.
During a long time, a (whole) year, it was producing pain:
pains are created by God, not by man.
If Zayd who shot died of fright at the moment,
pains are continually being produced there until death.
Inasmuch as he died from the results of the wound,
for this cause call Zayd, who shot, the murderer
Impute those pains to him,
though all of them are the work of the Creator.
So with sowing, breathing, snares and sexual intercourse:
the results of those are amenable to God.
Te saints possess power from God:
they turn back from its course the arrow that has sped.
When the saint repents, he closes the doors of the results
from the cause by that hand of the Lord.
Trough the opening of the door, he makes unsaid what has been said,
so that neither spit nor roast-meat is burnt thereby.
وت ىاهتياكش نآ متفگ تفگ
وت ىاتمه نايطوط ىهورگ اب
درب ىوب تدرد ز ىطوط ىكي نآ
درمب و ديزرل و ديردب شا هرهز
دوب هچ نتفگ نيا متشگ ناميشپ نم
دوس هچ ىناميشپ متفگ نوچ كيل
نابز زا هگان تسج ناك ىا هتكن
نامك زا نآ تسج هك ناد ىريت وچمه
رسپ ىا ريت نآ هر زا ددرگناو
رس ز ار ىليس درك دياب دنب
تفرگ ار ىناهج رس زا تشذگ نوچ
تفگش دوبن دنك ناريو ناهج رگ
تسا ىنداز اهرثا بيغ رد ار لعف
تسين قلخ مكح هب شديلاوم نآ و
تسادخ قولخم هلمج ىكيرش ىب
تسام هب ناشتبسن هچ را ديلاوم نآ
رمع ىوس ىريت دينارپ ديز
رمن وچمه شريت تفرگب ار رمع
درد ديياز ىمه ىلاس تدم
درم هن قح دنيرفآ ار اهدرد
لجو زا درم را مد نآ ىمار ديز
لجا ات اج نآ دياز ىم اهدرد
وا درم نوچ عجو ديلاوم نآ ز
وگ لاتق ببس لوا ز ار ديز
راد بوسنم ودب ار اهعجو نآ
راگدرك عنص هلمج نآ تسه هچ رگ
عامج و ماد و مد و تشك نينچمه
عاطتسم ار قح تسا ديلاوم نآ
هلا زا تردق تسه ار ايلوا
هار ز شدنرآ زاب هتسج ريت
ببس زا ديلاوم ىاهرد هتسب
بر تسد نآ ز ىلو دش ناميشپ نوچ
باب حتف زا دنك هتفگان هتفگ
بابك هن دزوس خيس هن نآ زا ات
He wipes out the saying from all the minds that heard it,
and makes it imperceptible.
دينش هتكن نآ هك اهلد همه زا
ديدپان و وحم درك ار نخس نآ
O sire, if you need to have demonstration and proof,
recite “verse or cause to be forgotten.”
Read the verse “Tey made you forget My warning”:
acknowledge their power to put forgetfulness.
Since they are able to make remember and forget,
they are mighty over all the hearts of creatures.
When he has blocked the road of mental perception by means of
forgetfulness, it is impossible to act, even if there be virtue.
Tink you those exalted ones are a laughing-stock?
Recite from the Qur’an as far as “Tey made you forget.”
He that owns a village is king over bodies;
he that owns a heart is king over your hearts.
Without any doubt, action is a branch of seeing:
therefore Man is nothing but “the little man”.
I dare not expound the whole of this:
hindrance is coming from those who are at the centre.
Inasmuch as the forgetfulness and recollection of creatures are with him,
and he comes at their call for help,
Every night that glorious one is emptying from their hearts
hundreds of thousands of good and evil,
In the daytime he is flling their hearts—
he is flling those oyster-shells with pearls.
By guidance all those thoughts of former things
recognise the spirits.
Your handicraf and skill come to you, that they may open to you the
door of means.
Te goldsmith’s craf did not go to the ironsmith; the disposition of
the good-natured man did not go to the disagreeable one.
On the day of Resurrection the handicrafs and dispositions will come,
like articles of property, to the claimant.
Afer sleep also, the handicrafs and dispositions
come back in haste to him that claims them as his.
At the hour of dawn the handicrafs and thoughts
went to the same place where that good and evil were.
اهم تجح و دياب ناهرب ترگ
اهسنن ْ وَأ ٍ ةَ يآ ْ نِ م ناوخ زاب
ناوخب يِ رْ كِ ذ ْ مُ كْ و َ سْ نَأ تيآ
نادب ناشنداهن نايسن تردق
دنارداق نايسن هب و ريكذت هب نوچ
دنارهاق ناقلخ ىاهلد همه رب
رظن هار وا تسب نايسن هب نوچ
رنه دشاب رو درك ناوتن راك
ومسلا لها هيرخس متلخ
مكوسنأ ات ديناوخ ىبن زا
تساهمسج هاشداپ هد بحاص
تسامش ىاهلد هاش لد بحاص
كش چيه ىب لمع دمآ ديد عرف
كمدرم لا مدرم دشابن سپ
نآ زا تفگ مراين نيا مامت نم
نازكرم بحاص ز ديآ ىم عنم
ناشداي و قلخ ىشومارف نوچ
ناشدايرف دسر وا و تسا ىو اب
ىهب نآ ار دب و كين نارازه دص
ىهت ناشاهلد ز بش ره دنك ىم
دنك ىم رپ نآ زا ار اهلد زور
دنك ىم رد زا رپ ار اهفدص نآ
اهناشيپ ى هشيدنا همه نآ
اهناج تياده زا دنسانش ىم
وت هب ديآ وت گنهرف و هشيپ
وت هب دياشگب بابسا رد ات
دشن رگنهآ هب رگرز ى هشيپ
دشن ركنم نآ هبوخ شوخ نيا ىوخ
زيهج نوچمه اهقلخ و اه هشيپ
زيختسر زور دنيآ مصخ ىوس
باوخ دعب زا اهقلخ و اه هشيپ
باتش دوخ مصخ هب مه ديآ سپاو
حبص تقو رد اه هشيدنا و اه هشيپ
حبق و نسح نآ دوب هك دش اجنادب مه
Like carrier pigeons, they bring things
useful from cities to their own city.
اهرهش زا كيپ ىاهرتوبك نوچ
اهرهب درآ شيوخ رهش ىوس
How the parrot heard what those parrots had done, and died inthe cage,
and how the merchant made lament for her.
When the bird heard what that parrot had done,
she trembled exceedingly, fell, and became cold.
Te merchant, seeing her thus fallen,
sprang up and dashed his cap on the ground.
When he saw her in this guise and in this state,
the merchant sprang forward and tore the breast of his garment.
He said, “O beautiful parrot with your sweet cry, what is this
that has happened to you? Why have you become like this?
Oh, alas for my sweet-voiced bird!
Oh, alas for my bosom-friend and confdant!
Oh, alas for my melodious bird,
the wine of my spirit and my garden and my sweet basil!
Had Solomon possessed a bird like this,
how indeed should he have become occupied with those birds?
Oh, alas for the bird which I gained cheaply
and soon turned my face away from her countenance!
O tongue, you art a great damage to me, since you art speaking,
what should I say to you?
O tongue, you art both the fre and the stack:
how long will you dart this fre upon this stack?
Secretly my soul is groaning because of you,
although it is doing whatever you bid it.
O tongue, you are a treasure without end.
O tongue, you are also a disease without remedy.
You are at once a whistle and decoy for birds,
and a comforter in the desolation of absence.
How long will you grant me mercy, O merciless one,
O you who have drawn the bow to take vengeance on me?
ىو رب هجاوخ ى هحون و سفق رد ىطوط نآ ندرم و نايطوط نآ تكرح ىطوط نآ ندينش
درك هچ ىطوط ناك غرم نآ دينش نوچ
درس تشگ و داتفوا ديزرلب سپ
نينچمه هداتف شديد نوچ هجاوخ
نيمز رب ار هلك دز و ديهج رب
ديدب شلاح نيدب و گنر نيدب نوچ
ديرد ار نابيرگ و تسج رب هجاوخ
نينح شوخ بوخ ىطوط ىا تفگ
نينچ ىتشگ ارچ نيا تدوب هچ نيا
نم زاوآ شوخ غرم اغيرد ىا
نم زار مه و مد مه اغيرد ىا
نم ناحلا شوخ غرم اغيرد ىا
نم ناحير و هضور و حور حار
ىدب ىغرم نينچ ار ناميلس رگ
ىدش ناغرم نآ لوغشم وا دوخ ىك
متفاي نازراك غرم اغيرد ىا
متفات رب وا ىور زا ىور دوز
ىرو رب ىنايز سب وت نابز ىا
ارت نم ميوگ هچ ايوگ ىيوت نوچ
ىنمرخ مه و شتآ مه نابز ىا
ىنز نمرخ نيا رد شتآ نيا دنچ
دنك ىم ناغفا وت زا ناج ناهن رد
دنك ىم نآ شا ىيوگ هچ ره هچ رگ
ىيوت ناياپ ىب جنگ مه نابز ىا
ىيوت نامرد ىب جنر مه نابز ىا
ىيوت ناغرم ى هعدخ و ريفص مه
ىيوت نارجه تشحو سينا مه
ناما ىب ىا ىهد ىم مناما دنچ
نامك نم نيك هب هدرك هز وت ىا
Lo, you have made my bird fy away.
Do not browse l in the pasture of injustice!
ارم غرم ىا هدينارپب كن
ارچ نك مك متس هاگارچ رد
Either answer me or give redress
or mention to me the means of joy.
Oh, alas for my darkness-consuming dawn!
Oh, alas for my day-enkindling light!
Oh, alas for my bird of goodly fight,
that has fown from my end to my beginning.
Te ignorant man is in love with pain unto everlasting.
Arise and read I swear as far as in trouble.
With your face I was free from trouble,
and in your river I was unsoiled by froth.
Tese cries of ‘Alas’ are the phantasy of seeing
and separation from my present existence.
It was the jealousy of God, and there is no device against God:
where is a heart that is not in a hundred pieces by God’s love?
Te otherness is this, that He is other than all things
that He is beyond explanation and the noise of words.
Oh, alas! Would that my tears were an ocean,
that they might be strewn as an ofering to the fair charmer!
My parrot, my clever-headed bird,
the interpreter of my thought and inmost consciousness,
She has told me from the frst that I might remember it,
whatever should come to me as my allotted portion of right and wrong.”
Te parrot whose voice comes from inspiration
and whose beginning was before the beginning of existence
Tat parrot is hidden within you:
you have seen the refection of her upon this and that.
She takes away your joy, and because of her you art rejoicing:
you receive injury from her as though it were justice.
O you who were burning the soul for the body’s sake,
you have burned the soul and illumined the body.
I am burning: does any one want tinder,
let him set his rubbish ablaze with fre from me.
Inasmuch as tinder is combustible,
take tinder that catches fre.
هد داد اي وگب نم باوج اي
هد داي ىداش بابسا ز ارم اي
نم زوس تملظ رون اغيرد ىا
نم زورفا زور حبص اغيرد ىا
نم زاورپ شوخ غرم اغيرد ىا
نم زاغآ ات هديرپ اهتنا ز
دبا ات نادان تسا جنر قشاع
دبك يِ ف ات ناوخب ُ م ِ سْ قُأ ل زيخ
وت ىور اب مدب غراف دبك زا
وت ىوج رد مدب ىفاص دبز زو
تسا نديد لايخ اهاغيرد نيا
تسا نديربب دوخ دقن دوجو زو
تسين هراچ قح اب و دوب قح تريغ
تسين هراپ دص قح مكح زك ىلد وك
تس همه ريغ وا هك دشاب نآ تريغ
تس همدمد و نايب زا نوزفا هك نآ
ىدب ايرد نم كشا اغيرد ىا
ىدب ابيز رب لد راثن ات
نم راسكريز غرم نم ىطوط
نم رارسا و تركف نامجرت
مديآ دادان و داد ىزور هچ ره
مديآ داي ات هتفگ لوا ز وا
وا زاوآ ىحو ز دياك ىيطوط
وا زاغآ دوجو زاغآ زا شيپ
ناهن ىطوط نآ تست نوردنا
نآ و نيا رب وت هديد ار وا سكع
وا زا داش وت ار تيداش درب ىم
وا زا داد نوچ ار ملظ ىريذپ ىم
ىتخوس ىم نت رهب ار ناج هك ىا
ىتخورفا نت و ار ناج ىتخوس
ىسك دهاوخ هتخوس نم متخوس
ىسخ ردنا دنز شتآ نم ز ات
دوب شتآ لباق نوچ هتخوس
دوب شك شتآ هك ناتسب هتخوس
O alas, O alas, O alas that such a moon
became hidden under the clouds!
غيرد ىا اغيرد ىا اغيرد ىا
غيم ريز دش ناهن ىهام نانچناك
How should I utter a word? For the fre in my heart is grown ferce,
the lion of separation has become raging and blood-shedding.
One that even when sober is violent and furious,
how will it be when he takes the wine-cup in his hand?
Te furious Lion who is beyond description
is too great for the wide expanse of the meadow.
I am thinking of rhymes, and my Sweetheart says to me,
“Do not think of aught except vision of Me.
Sit at your ease, My rhyme-meditating:
in My presence you art rhymed with felicity.
What are words that you should think of them?
What are words? Torns in the hedge of the vineyard
I will throw word, sound and speech into confusion,
that without these three I may converse with you.
Tat word which I kept hidden from Adam
I will speak to you, O consciousness of the world.
Tat word which I did not communicate to Abraham,
and that pain which Gabriel does not know.”
Tat word, of which the Messiah breathed not a word God,
from jealousy, did not utter even without we.
What is ma in language? Positive and negative.
I am not positive, I am selfess and negated.
I found individuality in non-individuality:
therefore I wove individuality into non-individuality.
All kings are enslaved to their slaves,
all people are dead for one who dies for them.
All kings are prostrate before one who is prostrate before them;
all people are intoxicated with one who is intoxicated with them
Te fowler becomes a prey to the birds
in order that of a sudden he may make them his prey.
Te hearts of heart-ravishers are captivated by those
who have lost their hearts: all loved ones are the prey of lovers.
Whomever you deemed to be a lover, regard as the loved one,
for relatively he is both this and that.
دش زيت لد شتاك مد منز نوچ
دش زير نوخ و هتفشآ رجه ريش
تسم و تسا دنت دوخ رايشوه وا هك نآ
تسد هب دريگ حدق وا نوچ دوب نوچ
دوب نوريب تفص زك ىتسم ريش
دوب نوزفا رازغرم طيسب زا
نم راد لد و مشيدنا هيفاق
نم راديد زج شيدنم مديوگ
نم شيدنا هيفاق ىا نيشن شوخ
نم شيپ رد ىيوت تلود ى هيفاق
نآ زا ىشيدنا وت ات دوب هچ فرح
نازر راويد راخ دوب هچ فرح
منز مه رب ار تفگ و توص و فرح
منز مد وت اب هس ره نيا ىب هك ات
ناهن مدرك شمدآ زك ىمد نآ
ناهج رارسا وت ىا ميوگ وت اب
ليلخ اب متفگن هك ار ىمد نآ
ليئربج دنادن هك ار ىمغ نآ و
دزن مد احيسم ىو زك ىمد نآ
دزن مه ام ىب زين تريغ ز قح
ىفن و تابثا تغل رد دشاب هچ ام
ىفن و تاذ ىب منم متابثا هن نم
متفايرد ىسكان رد ىسك نم
متفابرد ىسكان رد ىسك سپ
دندوخ ى هدنب ى هدنب ناهاش هلمج
دندوخ ى هدرم ى هدرم ناقلخ هلمج
ار شيوخ تسپ ،تسپ ناهاش هلمج
ار شيوخ تسم ،تسم ناقلخ هلمج
راكش ار ناغرم ،دايص دوش ىم
راكش ار ناشيا هاگان دنك ات
ناج هب هتسج ناربلد ار نلد ىب
ناقشاع راكش ناقوشعم هلمج
ناد قوشعم شا ىديد قشاع هك ره
نآ مه و نيا مه تسه تبسن هب وك
If they that are thirsty seek water from the world,
water too seeks in the world them that are thirsty.
ناهج زا دنيوج بآ رگ ناگنشت
ناگنشت ملاع هب مه ديوج بآ
Inasmuch as He is lover, be silent:
as He is pulling your ear, be you ear.
Dam the torrent when it runs in food;
else it will work shame and ruin.
What care I though ruin be?
Under the ruin there is a royal treasure.
He that is drowned in God wishes to be more drowned,
his spirit up and down like the waves of the sea,
“Is the bottom of the sea more delightful, or the top?
Is His arrow more fascinating, or the shield?”
O heart, you are torn asunder by evil suggestion
if you recognise any diference between joy and woe.
Although the object of your desire has the taste of sugar,
is not absence of any object of desire the object of the Beloved’s desire?
Every star of His is the blood-price of a hundred new moons:
it is lawful for Him to shed the blood of the (whole) world.
We gained the price and the blood-price:
we hastened to gamble our soul away.
Oh, the life of lovers consists in death:
you will not win the heart except in losing your own.
I sought His heart with a hundred airs and graces,
He made excuses to me in disdain.
I said, “Afer all, this mind and soul are drowned in You.”
“Begone,” said He, “begone ! Do not chant these spells over Me
Do I not know what thought you have conceived?
O you who have seen double, how have you regarded the Beloved?
O gross-spirited one, you have held Me in light esteem,
because you have bought Me very cheaply.
He that buys cheaply gives cheaply:
a child will give a pearl for a loaf of bread.”
I am drowned in a love
that therein are drowned the frst loves and the last.
I have told it summarily, I have not explained it,
otherwise both perceptions and tongue would be consumed.
شاب شوماخ وت تسوا قشاع هك نوچ
شاب شوگ وت دشك ىم تشوگ وچ وا
دنك ىنليس ليس نوچ نك دنب
دنك ىناريو و ىياوسر هن رو
دوب ىناريو هك مراد مغ هچ نم
دوب ىناطلس جنگ ناريو ريز
رت قرغ دشاب هك دهاوخ قح قرغ
ربز و ريز ناج رحب جوم وچمه
ربز اي ديآ رتشوخ ايرد ريز
رپس اي ديآ رت شك لد وا ريت
لد ىشاب هسوسو ى هدرك هراپ
لب زا ىناد زاب ار برط رگ
تسا ركش قاذم ار تدارم رگ
تسا رب لد دارم هن ىدارم ىب
لله دص ىاهبنوخ ش هراتس ره
للح ار وا نتخير ملاع نوخ
ميتفاي ار اهبنوخ و اهب ام
ميتفاتشب نتخاب ناج بناج
ىگدرم رد ناقشاع تايح ىا
ىگدرب لد رد هك زج ىباين لد
للد و زان دص هب هتسج شلد نم
للم زا نم اب هدرك هناهب وا
ناج و لقع نيا تست قرغ رخآ متفگ
ناوخم نوسفا نيا نم رب ور ور تفگ
ىا هديشيدنا هچ نآ منادن نم
ىا هديد نوچ ار تسود هديد ود ىا
ار و ىتس هديد راوخ ناج نارگ ىا
ار و ىتس هديرخ نازرا سب هك نآ ز
دهد نازرا درخ نازرا وا هك ره
دهد نان ىصرق هب ىلفط ىرهوگ
نيا ردنا تسا قرغ هك ما ىقشع قرغ
نيرخآ و نيلوا ىاهقشع
نايب نآ ز مدركن متفگ شلمجم
نابز مه دزوس ماهفا مه هن رو
When I speak of “lip,” it is the lip of the Sea ;
when I say “not,” the intended meaning is “ except.”
دوب ايرد بل ميوگ بل وچ نم
دوب لا دارم ميوگ ل وچ نم
By reason of sweetness I sit with sour face:
from fullness of speech I am silent,
Tat in the sour-faced mask of my sweetness
may be kept hidden from the two worlds.
In order that this subject may not come to every ear,
I am telling one out of a hundred esoteric mysteries.
Commentary on the saying of the Hakim:
“Any thing that causes you to be lef behind on the Way,
what matter whether it be infdelity or faith?
Any form that causes you to fall far fom the Beloved,
what matter whether it be ugly or beautiful?”—
and on the meaning of the words of the Prophet, on whom be peace:
“Verily, Sa‘ d is jealous (Ghayat), and I am more jealous (Ghayat) than Sa‘ d,
and Allah is more jealous (Ghayat) than I; and because of His jealousy (Ghayat)
He hath forbidden foul actions both outward and inward.”
Te whole world became jealous (Ghayat)
because God is superior to all the world in jealousy (Ghayat).
He is like the spirit, and the world is like the body:
the body receives from the spirit good and evil.
Any one whose prayer-niche is turned to the revelation,
do you regard his going to faith as shameful.
Any one who has become Master of the robes to the King;
it is loss for him to trafc on the King’s behalf.
Any one who becomes the intimate friend of the Sultan;
it is an injury and swindle to wait at his door.
When kissing the hand has been bestowed on him by the King,
it is a sin if he prefers to kiss the foot.
Although to lay the head on the foot is an act of obeisance,
compared with the former act of obeisance it is a fault and backsliding.
شرت ور متسشن ىنيريش ز نم
شمخ مراتفگ ىرايسب ز نم
ناهج ود زا ام ىنيريش هك ات
ناهن دشاب شرت ور باجح رد
نخس نيا ديان شوگ ره رد هك ات
ندل رس دص ز ميوگ ىمه كي
ناميا هچ و فرح نآ رفك هچ ىناماو هار زا چره هب :ميكح لوق ريسفت
ابيز هچ و شقن نآ تشز هچ ىتفا رود تسود زا چره هب
مرح هتريغ نم و ينم ريغأ ّ لا و دعس نم ريغأ انأ و رويغل ادعس نإ ملسلا هيلع هلوق ىنعم رد
َ نَ طَ ب ام َ و اهْ ن ِ م َ رَ ه َ ظ ام َ شِ حاوَ فْ لا
قح هك دمآ رويغ نآ ز ملاع هلمج
قبس ملاع نيا رب تريغ رد درب
دبلاك نوچ ناهج و تسا ناج وچ وا
دب و كين دريذپ ناج زا دبلاك
نيع تشگ شزامن بارحم هك ره
نيش وت ناد ىم شنتفر ناميا ىوس
راد هماج وا ار هاش رم دش هك ره
راجتا شهاش رهب نارسخ تسه
نيشنمه وا دوش ناطلس اب هك ره
نيبغ و فيح دوب ندوب شرد رب
هاشداپ زا ديسر نوچ شسوب تسد
هانگ دشاب اپ سوب دنيزگ رگ
تسا تمدخ نداهن اپ رب رس هچ رگ
تسا تلز و اطخ تمدخ نآ شيپ
Te King is jealous (Ghayat) of any one who,
afer having seen the face, prefers the scent.
وا هك ره رب دوب تريغ ار هاش
ور ديد هك نآ زا دعب دنيزگ وب
To speak in parables, God’s jealousy (Ghayat) is the wheat,
men’s jealousy (Ghayat) is the straw in the stack.
Know that the root of jealousy (Ghayat) is in God:
those of mankind are an ofshoot from God, without resemblance.
I will leave the explanation of this
and will begin to complain of the cruelty of that fckle Beauty.
I wail because wailings are pleasant to Him:
He wants from the two worlds wailing and grief.
How should I not wail bitterly on account of His deceit,
since I am not in the circle of those intoxicated with Him?
How should I not mourn, like night, without His day
and without the favour of His day-illuming countenance?
His sourness is sweet in my soul:
may my soul be sacrifced to the Beloved who grieves my heart!
I am in love with my grief and pain
for the sake of pleasing my peerless King.
I make the dust of sorrow a salve for mine eye,
that the two seas of mine eyes may be flled with jewels.
Te tears which people shed for His sake are pearls
and people think they are tears.
I am complaining of the Soul of the soul,
I am not complaining: I am relating.
My heart is saying, “I am tormented by Him,”
and I have been laughing at its poor pretence.
Do right, O glory of the righteous,
O You who are the dais, and I the threshold of Your door!
Where are threshold and dais in meaning?
In the quarter where our Beloved is, where are “we” and “I”?
O You whose soul is free from “we” and “I,”
O You who are the subtle essence of the spirit in man and woman,
When man and woman become one, You are that One;
when the units are wiped out, lo, You are that.
You did contrive this “I” and “we”
in order that You might play the game of worship with Yourself,
دوب مدنگ لثم رب قح تريغ
دوب مدرم تريغ نمرخ هاك
هلا زا دينادب اهتريغ لصا
هابتشا ىب قح عرف ناقلخ نآ
هلگ مريگ و مراذگب نيا حرش
هلد هد راگن نآ ىافج زا
شديآ شوخ اه هلان اريا ملان
شدياب مغ و هلان ملاع ود زا
وا ناتسد زا خلت ملانن نوچ
وا ناتسم ى هقلح رد مين نوچ
وا زور ىب بش وچمه مشابن نوچ
وا زورفا زور ىور لاصو ىب
نم ناج رد دوب شوخ وا شوخان
نم ناجنر لد راي ىادف ناج
شيوخ درد و شيوخ جنر رب مقشاع
شيوخ درف هاش ىدونشخ رهب
مشچ رهب مزاس همرس ار مغ كاخ
مشچ رحب ود دوش رپ رهوگ ز ات
قلخ دنراب وا رهب زا ناك كشا
قلخ دنرادنپ كشا و تسا رهوگ
منك ىم تياكش ناج ناج ز نم
منك ىم تياور ىكاش مين نم
ما هديجنر وا زك ديوگ ىمه لد
ما هديدنخ ىم تسس قافن زو
ناتسار رخف وت ىا نك ىتسار
ناتسآ ار ترد نم و ردص وت ىا
تساجك ىنعم رد ردص و ناتسآ
تسام راي ناك فرط نآ وك نم و ام
نم و ام زا وت ناج هديهر ىا
نز و درم ردنا حور ى هفيطل ىا
ىيوت كي نآ دوش كي نوچ نز و درم
ىيوت كنآ دش وحم اج كي هك نوچ
ىتخاس رب نآ رهب ام و نم نيا
ىتخاب تمدخ درن دوخ اب وت ات
Tat all “I’s” and “you’s” should become one soul
and at last should be submerged in the Beloved.
دنوش ناج كي همه اهوت و نم ات
دنوش ناناج قرغتسم تبقاع
All this is, and do You come, O Creative Word,
O You who transcends “Come” and speech!
Te body can see You in bodily fashion:
it fancies Your sadness or laughter.
Do not say that the heart that is bound by sadness and laughter
is worthy of seeing You.
He who is bound by sadness and laughter
is living by means of these two borrowed things.
In the verdant garden of Love, which is without end,
there are many fruits besides sorrow and joy.
Love is higher than these two states of feeling:
without spring and without autumn it is green and fresh.
Pay the taxes on Your fair face, O Beauteous One:
relate the story of the soul that is rent in pieces,
For by the coquetry of a glance
One who is given to glancing amorously has branded my heart anew.
I absolved Him if He shed my blood:
I was saying, “It is lawful,” and He was feeing.
Since You are feeing from the lament of those who are dust,
why do you pour You sorrow on the hearts of the sorrowful?
O You, whom every dawn that shone from the East
found overfowing like the bright fountain,
How didst You give evasion to Your frenzied lover,
O You the sugar of whose lips hath no price?
O You who art a new soul to the old world,
hear the cry from my body without soul and heart.
Leave the tale of the Ruse! For God’s sake set forth
the tale of the Nightingale that is parted from the Rose!
Our emotion is not caused by grief and joy,
our consciousness is not related to fancy and imagination.
Tere is another state, which is rare:
do not disbelieve, for God is very mighty.
Do not judge from the state of man;
do not abide in wrong-doing and in well-doing.
نك رما ىا ايب و تسه همه نيا
نخس زا و نايب زا هزنم ىا
تنديد دناوت هنامسج مسج
تنديدنخ و مغ درآ لايخ رد
تسا نديدنخ و مغ ى هتسب وا هك لد
تسا نديد نآ قيل واك وگم وت
دوب هدنخ و مغ ى هتسب وا هك نآ
دوب هدنز تيراع ود نيدب وا
تساهتنم ىب واك قشع زبس غاب
تساه هويم سب وا رد ىداش و مغ زج
تسا رترب تلاح ود ره نيز ىقشاع
تسا رت و زبس نازخ ىب و راهب ىب
ور بوخ ىا بوخ ىور تاكز هد
وگ زاب هحرش هحرش ناج حرش
ىا هزامغ ى هزمغ مشرك زك
ىا هزات ىغاد داهنب ملد رب
تخيرب منوخ زا مدرك شللح نم
تخيرگ ىم وا للح متفگ ىمه نم
نايكاخ ى هلان ز ىنازيرگ نوچ
نايكانمغ لد رب ىزير هچ مغ
تفاتب قرشم زا هك ىحبص ره هك ىا
تفاي شوج رد تقرشم ى همشچ وچمه
ار تاديش نيا ىداد هناهب نوچ
ار تاهبل ركش هناهب ىا
ون ناج وت ار هنهك ناهج ىا
ونش ناغفا لد و ناج ىب نت زا
ادخ رهب زا راذگب لگ حرش
ادج لگ زا دش هك وگ لبلب حرش
ام شوج دشابن ىداش و مغ زا
ام شوه دوبن مهو و لايخ اب
تسا ردان ناك دوب رگيد ىتلاح
تسا رداق سب قح هك ركنم وشم وت
نكم ناسنا تلاح زا سايق وت
نكم ناسحا رد و روج ردنا لزنم
Wrong-doing and well-doing, grief and joy are things that come into
existence; those who come into existence die: God is their heir.
تسا ثداح ىداش و جنر ناسحا و روج
تسا ثراو ناشقح و دنريم ناثداح
It is morning. O You who are the support and refuge of the dawn,
ask pardon of my Lord Husamu’ddin!
You are He who asks pardon of the Universal Mind and Soul,
You are the Soul of the soul and the Splendour of the coral.
Te light of dawn has shone forth, and from Your light we are engaged
in drinking the morning-drink with the wine of Your Mansur.
Inasmuch as Your gif keeps me thus,
who is wine that it should bring me rapture?
Wine in ferment is a beggar suing for our ferment;
Heaven in revolution is a beggar suing for our consciousness.
Wine became intoxicated by us, not we with it;
the body came into being from we, not we from it.
We are as bees, and bodies are as wax (honeycomb):
we have made the body, cell by cell, like wax.
Reverting to the tale of the merchant who went to trade
Tis is very long. Tell the story of the merchant
that we may see what happened to that good man.
Te merchant in fre and anguish and yearning
was uttering a hundred distracted phrases like this,
Now self-contradiction, now disdain, now supplication,
now passion for reality, now metaphor.
Te drowning man sufers an agony of soul
and clutches at every straw.
For fear of his head, he fings about hand and foot
to see whether any one will take his hand in peril.
Te Friend loves this agitation:
it is better to struggle vainly than to lie still.
He who is the King is not idle;
complaint from Him would be a marvel, for He is not ill.
هانپ و تشپ ار حبص ىا دش حبص
هاوخب نيدلا ماسح ىمودخم رذع
ىيوت ناج و لك لقع هاوخ رذع
ىيوت ناجرم شبات و ناج ناج
وت رون زا ام و حبص رون تفات
وت روصنم ىم اب ىحوبص رد
ارم دراد نينچ نوچ وت ى هداد
ارم درآ برط واك دوب هك هداب
تسام شوج ىادگ ششوج رد هداب
تسام شوه ىادگ شدرگ رد خرچ
وا زا ام ىن دش تسم ام زا هداب
وا زا ام ىن دش تسه ام زا بلاق
موم وچ اهبلاق و ميروبنز وچ ام
موم وچ ار بلاق هدرك هناخ هناخ
رجات ى هجاوخ تياكح هب عوجر
وگ هجاوخ ثيدح نيا تسا زارد سب
وكن درم نآ لاوحا دش هچ ات
نينح و درد و شتآ ردنا هجاوخ
نينچ نيا تفگ ىمه هدنكارپ دص
زاين هگ و زان هاگ ضقانت هگ
زاجم هگ تقيقح ىادوس هاگ
دنك ىم ىناج هتشگ هقرغ درم
دنز ىم ىهايگ ره رد ار تسد
رطخ رد دريگ تسد شمادك ات
رس ميب زا دنز ىم ىياپ و تسد
ىگتفشآ نيا راي دراد تسود
ىگتفخ زا هب هدوه ىب ششوك
تسين راك ىب وا تسا هاش وا هك نآ
تسين راميب واك هفرط ىو زا هلان
For this reason said the Merciful, O son,
“Every day He is in an afair,” O son.
رسپ ىا نامحر دومرف نيا رهب
رسپ ىا ٍ نْ أ َ ش يِ ف َ وُ ه ٍ م ْ وَ ي ّ لُ ك
In this Way be you ever scraping and scratching:
until your last breath do not be unoccupied for a moment,
So that your last breath may be a last breath
in which the favour is your bosom-friend.
Whatsoever the soul which is in man and woman strives to do,
the ear and eye of the soul’s King are at the window.
How the merchant cast the parrot out of the cage
and how the dead parrot few away.
Afer that, he cast her out of the cage.
Te little parrot few to a lofy bough
Te dead parrot made such a fight
as when the orient sun rushed onward.
Te merchant was bewildered at the action of the bird:
without understanding he suddenly beheld the mysteries of the bird.
He lifed up his face and said, “O nightingale,
give us a portion by explaining your case.
What did she do there, that you did learn,
devise a trick, and burn us”?
Te parrot said, “ She by her act counselled me—
‘Abandon your charm of voice and your afection,
Because your voice has brought you into bondage’:
she feigned herself dead for the sake of this counsel,
Meaning, ‘O you who have become a singer to high and low,
become dead like me, that you may gain release.’”
If you are a grain, the little birds will peck you up;
if you are a bud, the children will pluck you of.
Hide the grain, become wholly a snare;
hide the bud, become the grass on the roof.
Any one who ofers his beauty to auction;
a hundred evil fates set out towards him.
شارخ ىم و شارت ىم هر نيا ردنا
شابم غراف ىمد رخآ مد ات
دوب رخآ ىمد رخآ مد ات
دوب رس بحاص وت اب تيانع هك
تسا نز و درم رگا دنشوك ىم هچ ره
تسا نزور رب ناج هاش مشچ و شوگ
هدرم ىطوط نديرپ و سفق زا ار ىطوط رجات درم نتخادنا نورب
دنگف نوريب سفق زا شنآ زا دعب
دنلب خاش ات ديرپ كيطوط
درك زاورپ نانچ هدرم ىطوط
درك زات ىكرت خرچ زا باتفاك
غرم راك ردنا تشگ ناريح هجاوخ
غرم رارسا ديدب هگان ربخ ىب
بيلدنع ىا تفگ و درك لاب ىور
بيصن هد نامدوخ لاح نايب زا
ىتخومآ وت هك اج نآ درك هچ وا
ىتخوس ار ام و ىركم ىتخاس
داد دنپ ملعف هب واك ىطوط تفگ
دادو و زاوآ فطل نك اهر هك
درك دنب رد ارت تزاوآ هك نآ ز
درك دنپ نيا ىپ هدرم نتشيوخ
صاخ و ماع اب هدش برطم ىا ىنعي
صلخ ىباي ات هك نم نوچ وش هدرم
دننچ رب تناكغرم ىشاب هناد
دننك رب تناكدوك ىشاب هچنغ
وش ماد ىلكب نك ناهنپ هناد
وش ماب هايگ نك ناهنپ هچنغ
دازم رد ار دوخ نسح وا داد هك ره
داهن ور وا ىوس دب ىاضق دص
Plots and angers and envies pour upon his head,
like water from water skins.
اهكشر و اهمشخ و اهمشچ
اهكشم زا بآ وچ دزير شرس رب
Foes tear him to pieces from jealousy;
even friends take his lifetime away.
He that was heedless of the sowing and the springtide,
how should he know the value of this lifetime?
You must fee to the shelter of God’s grace,
who shed thousand fold grace upon spirits,
Tat you may fnd a refuge. Ten how shelter?
Water and fre will become our army.
Did not the sea become a friend to Noah and Moses?
Did it not become overbearing in vengeance against their enemies?
Was not the fre a fortress for Abraham,
so that it raised smoke from the heart of Nimrod?
Did not the mountain call Yahya to itself
and drive of his pursuers with blows of stone?
“O Yahya,” it said, “come, take refuge in me,
that I may be your shelter from the sharp sword.”
How the parrot bade farewell to the merchant and few away.
Te parrot gave him one or two counsels full of savour
and afer that bade him the farewell of parting.
Te merchant said to her, “Go, God protect you!
Just now you have shown to me a new Way.”
Said the merchant to himself, “Tis is the counsel for me;
I will take her Way, for this Way is shining with light.
How should my soul be meaner than the parrot?
Te soul ought to follow a good track like this.”
دنرد ىم تريغ ز ار وا نانمشد
دنرب ىم شراگزور مه ناتسود
راهب تشك زا دوب لفاغ هك نآ
راگزور نيا تميق دناد هچ وا
تخيرگ دياب قح فطل هانپ رد
تخير حاورا رب فطل نارازه واك
هانپ نوچ هگ نآ ىباي ىهانپ ات
هاپس ددرگ ارت رم شتآ و بآ
دش راي ايرد هن ار ىسوم و حون
دش راهق نيك هب ناشادعا رب هن
دوب هعلق ىن ار ميهاربا شتآ
دود دورمن لد زا دروآ رب ات
دناوخ شيوخ ىوس هن ار ىيحي هوك
دنار گنس مخز هب ار شنادصاق
زيرگ نم رد ايب ىيحي ىا تفگ
زيت ريشمش زا مشاب تهانپ ات
نديرپ و ار هجاوخ ىطوط ندرك عادو
قافن ىب ىطوط داد شدنپ ود كي
قارفلا ملس شتفگ نآ زا دعب
ورب لا نامأ ىف شتفگ هجاوخ
ون هار ىدومن نونكا ارم رم
تسا نم دنپ نياك تفگ دوخ اب هجاوخ
تسا نشور هر نيا هك مريگ وا هار
دوب ىك ىطوط ز رتمك نم ناج
دوب ىپ وكين هك دياب نينچ ناج
ندش ىامن تشگنا و قلخ ميظعت ترضم
Te harmfulness of being honoured by the people
and of becoming conspicuous
Te body is cage-like: the body, amidst the cajoleries
of those who come in and go out, became a thorn to the soul.
Tis one says to him, “I will be your confdant,”
and that One says, “Nay, I am your partner.”
Tis one says to him, “Tere is none in existence like you
for beauty and eminence and for kindness and liberality.”
Tat one says to him, “Both the worlds are yours,
all our souls are your soul’s parasites.”
When he sees the people intoxicated with him,
because of arrogance he loses self-control.
He does not know that the Devil has cast thousands like him
into the water of the river.
Te world’s fattery and hypocrisy is a sweet morsel:
eat less of it, for it is a morsel full of fre.
Its fre is hidden and its taste is manifest:
its smoke becomes visible in the end.
Do not say, “How should I swallow that praise?
He is speaking from desire: I am on his track.”
If your admirer should satirize you in public,
your heart would burn for days on account of those scorches.
Although you know that he said it in disappointment
because the hopes he had of you brought him no gain,
Te efect is remaining within you.
Te same experience happens to you in the case of praise.
Te efect of that too lasts for many days
and becomes a source of arrogance and deception of the soul,
But it does not show itself, because praise is sweet;
the evil shows itself, because blame is bitter.
It is like teas and pills which you swallow
and for a long time you are in disturbance and pain,
Whereas, if you eat halwa, its taste is momentary:
this efect, like the other, is not enduring for ever.
ناج راخ دش نت تسا لكش سفق نت
ناجراخ و نلخاد بيرف رد
وت زار مه موش نم ديوگ شنيا
وت زابنا منم ىن ديوگ شنآ و
دوجو رد وت نوچ تسين ديوگ شنيا
دوج و ناسحا رد و لضف و لامج رد
تست نآ ملاع ود ره ديوگ شنآ
تست ناج ليفط ناماهناج هلمج
شيوخ تسم رس ار قلخ دنيب وچ وا
شيوخ تسد زا دور ىم ربكت زا
وا وچ ار نارازه هك دنادن وا
وج بآ ردنا تس هدنكفا ويد
تسا ىا همقل شوخ ناهج سولاس و فطل
تسا ىا همقل شتآ رپ ناك روخ شرتمك
راكشآ شقوذ و ناهنپ ششتآ
راك ناياپ دوش رهاظ وا دود
مروخ ىك نم ار حدم نآ وگم وت
مرب ىم ىپ وا ديوگ ىم عمط زا
لم رب ديوگ وجه رگ تحدام
اهزوس نآ ز تلد دزوس اهزور
نآ تفگ نامرح ز واك ىناد هچ رگ
نايز دش وت زا تشاد هك عمط ناك
نوردنا رد تدنام ىم رثا نآ
نومزآ تسه تتلاح نيا حيدم رد
دوب ىقاب اهزور مه رثا نآ
دوش ناج عادخ و ربك ى هيام
حدم تسا نيريش وچ ديامنن كيل
حدق داتفا خلت هك نآ ز ديامن دب
ىروخ ار ناك بح و تسا خوبطم وچمه
ىردنا جنر و شروش ىريد هب ات
ىمد شقوذ دوب اولح ىروخ رو
ىمه دياپ ىمن نآ نوچ رثا نيا
Since it does not endure, it endures imperceptibly:
recognise every opposite by means of its opposite.
ناهن دياپ ىمه دياپ ىمن نوچ
نادب وا دض هب وت ار ىدض ره
When the efect of sugar endures,
afer a while it produces boils that call for the lancet.
Pharaoh was made by abundance of praises:
be lowly of spirit through meekness, do not domineer.
So far as you can, become a slave, do not be a monarch.
Sufer blows: become like the ball, do not be the bat.
Otherwise, when this elegance and beauty remains with you no more,
you will be loathed by those companions.
Te set of people who used to fatter you deceitfully,
when they behold you will call you a devil.
When they see you at their doors, they all will cry,
“A dead man has risen from his grave.”
Like the beardless youth whom they address as “Lord”
that by this hypocrisy they may make him infamous.
As soon as he has grown a beard in infamy,
the Devil is ashamed to search afer him.
Te Devil approaches Man for the sake of wickedness:
he does not approach you because you are worse than the Devil.
So long as you were a man the Devil was running at your heels
and bidding you taste wine.
Since you have become confrmed in devilry,
the Devil is feeing from you, O good-for-nothing!
At that time they clung to your skirt:
when you became like this they all fed.
Explanation of “Whatsoever God wills comes to pass.”
We have spoken all these words, but in preparing ourselves
we are nothing, nothing without the favours of God.
Without the favours of God and God’s elect ones,
angel though he be, his page is black.
O God, O You whose bounty fulfls need,
it is not allowable to mention any one beside You.
وا ريثات ناهن دياپ ركش نوچ
وج شين درآ لمد ىنيح دعب
دش نوعرف اهحدم سب زا سفن
دست ل انوه سفنلا ليلذ نك
شابم ناطلس وش هدنب ىناوت ات
شابم ناگوچ وش ىوگ نوچ شك مخز
لامج نيو دنامن تفطل نوچ هن رو
للم ار نافيرح نآ ديآ وت زا
وير دنداد ىمه تك تعامج نآ
ويد هك تدنيوگب تدننيبب نوچ
رد هب تدننيب وچ تدنيوگ هلمج
رس درك رب دوخ روگ زا ىا هدرم
دننك شمان ادخ هك درما وچمه
دننك شماد رد سولاس نيدب ات
وا شير دمآ ىمان دب رد هك نوچ
وا شيتفت زا ديآ گنن ار ويد
رش رهب دش ىمدآ ىوس ويد
رتب ىويد زا هك ديان وت ىوس
تا ىپ زا ويد ىمدآ ىدوب وت ات
تا ىم وا ديناشچ ىم و ديود ىم
راوتسا ىويد ىوخ رد ىدش نوچ
راكبان ويد وت زا دزيرگ ىم
وا تخيوآ تنماد ردنا هك نآ
وا تخيرگب وت ز ىتشگ نينچ نوچ
ناك ّ لا ءاش ام ريسفت
چيسب ردنا كيل ميتفگ همه نيا
چيه ميچيه ادخ تايانع ىب
قح ناصاخ و قح تايانع ىب
قرو شتسا هايس دشاب كلم رگ
اور تجاح وت لضف ىا ادخ ىا
اور دوبن سك چيه داي وت اب
Tis amount of guidance You have bestowed;
till this You have covered up many a fault of ours.
ىا هديشخب وت داشرا ردق نيا
ىا هديشوپ ام بيع سب نيدب ات
Cause the drop of knowledge which You gave previously
to become united with Your seas.
In my soul there is a drop of knowledge:
deliver it from sensuality and from the body’s clay,
Before these clays drink it up,
before these winds sweep it away,
Although, when they sweep it away,
You are able to take it back from them and redeem it.
Te drop that vanished in the air or was spilled—
when did it fee from the storehouse of Your omnipotence?
If it enters into non-existence or a hundred non-existences,
it will make a foot of its head when You call it.
Hundreds of thousands of opposites are killing their opposites:
Your decree is drawing them forth again.
Tere is caravan on caravan, O Lord,
continually from non-existence towards existence.
In particular, every night all thoughts and understandings
become nothing, plunged in the deep Sea;
Again at the time of dawn those Divine ones
lif up their heads from the Sea, like fshes.
In autumn the myriads of boughs and leaves
go in rout into the sea of Death,
In the garden the crow clothed in black like a mourner
makes lament over the greenery.
Again from the Lord of the land comes the edict to Non-existence,
Give back what you hast devoured!
Give up, O black Death, what you have devoured of plants
and healing herbs and leaves and grass!”
O brother, collect your wits for an instant:
from moment to moment there is autumn and spring within you.
Behold the garden of the heart, green and moist and fresh,
full of rosebuds and cypresses and jasmines;
Boughs hidden by the multitude of leaves,
vast plain and high palace hidden by the multitude of fowers
شيپ ز ىديشخب هك شناد ىا هرطق
شيوخ ىاهايرد هب نادرگ لصتم
نم ناج ردنا تسا ملع ىا هرطق
نت كاخ زو اوه زا شناهراو
دننك شفسخ اهكاخ نياك نآ زا شيپ
دننك شفشن اهداب نياك نآ زا شيپ
ىرداق وت دنك شفشن نوچ هچ رگ
ىرخاو ىناتساو ناشيا زا شك
تخير هك اي دش اوه رد واك ىا هرطق
تخيرگ ىك وت تردق ى هنيزخ زا
مدع دص اي مدع رد ديآ رد رگ
مدق رس زا دنك وا شيناوخب نوچ
دشك ىم ار دض دض نارازه دص
دشك ىم نوريب وت مكح ناشزاب
نامز ره ىتسه ىوس اهمدع زا
ناوراك رد ناوراك بر اي تسه
لوقع و راكفا هلمج بش ره هصاخ
لوغن رحب رد قرغ ددرگ تسين
نايهللا نآ حبص تقو زاب
نايهام نوچ رس رحب زا دننز رب
گرب و خاش نارازه دص نآ نازخ رد
گرم ىايرد رد هتفر تميزه زا
رگ هحون نوچ هيس هديشوپ غاز
رضخ رب هدرك هحون ناتسلگ رد
هد رلاس زا ديآ نامرف زاب
هد زاب ىدروخ هچناك ار مدع رم
هايس گرم ىا هداو ىدروخ هچ نآ
هايگ و گرب و وراد و تابن زا
رآ دوخ اب مد كي لقع ردارب ىا
راهب و تسا نازخ وت رد مد هب مد
نيب هزات و رت و زبس ار لد غاب
نيمساي و ورس و درو ى هچنغ ز رپ
خاش هتشگ ناهنپ گرب ىهبنا ز
خاك و ارحص ناهن لگ ىهبنا ز
Tese words, which are from Universal Reason,
are the scent of those fowers and cypresses and hyacinths.
تسا لك لقع زا هك ىياهنخس نيا
تسا لبنس و ورس و رازلگ نآ ىوب
Did you smell the scent of a rose where no rose was?
Did you see the foaming of wine where no wine was?
Te scent is your guide and conducts you on your way:
it will bring you to Eden and Kawthar.
Te scent is a remedy for the eye; light-making:
the eye of Jacob was opened by a scent.
Te foul scent darkens the eye;
the scent of Joseph relieves the eye.
You who are not a Joseph, be a Jacob:
be, like him, with weeping and sore distress.
Listen to this counsel from the Sage of Ghazna,
that you may feel freshness in your old body:
“Disdain needs a face like the rose;
when you have not , do not indulge in ill-temper.
Ugly is disdain in an uncomely face,
grievous is eye-ache in an unseeing eye.”
In the presence of Joseph do not give yourself airs and behave like a beauty:
ofer nothing but the supplication and sighs of Jacob.
Te meaning of dying by the parrot was supplication:
make yourself dead in supplication and poverty,
Tat the breath of Jesus may revive you
and make you fair and blessed as itself.
How should a rock be covered with greenery by the spring?
Become earth, that you may grow fowers of many a hue.
Years have you been a heart-jagging rock:
once, for the sake of experiment, be earth!
دوبن لگ اج نآ هك ىديد لگ ىوب
دوبن لم اج نآ هك ىديد لم شوج
ارت رم ربهر و تسا زوولق وب
ارت رم رثوك و دلخ ات درب ىم
زاس رون دشاب مشچ ىاود وب
زاب بوقعي ى هديد ىيوب ز دش
دنك ىرات ار هديد رم دب ىوب
دنك ىراي ار هديد فسوي ىوب
شاب بوقعي ىتسين فسوي هك وت
شاب بوشآ و هيرگ اب وا وچمه
ىونزغ ميكح زا دنپ نيا ونشب
ىون هنهك نت رد ىبايب ات
درو وچمه ديابب ىيور ار زان
درگم ىيوخ دب درگ ىرادن نوچ
زان و ابيزان ىور دشاب تشز
درد و انيبان مشچ دشاب تخس
نكم ىبوخ و شزان فسوي شيپ
نكم ىبوقعي هآ و زاين زج
زاين دب ىطوط ز ندرم ىنعم
زاس هدرم ار دوخ رقف و زاين رد
دنك هدنز ارت ىسيع مد ات
دنك هدنخرف و بوخ تشيوخ وچمه
گنس زبس رس دوش ىك ناراهب زا
گنر گنر ىيورب لگ ات وش كاخ
شارخ لد ىدوب گنس وت اهلاس
شاب كاخ ىنامز كي ار نومزآ
ناتسروگ نايم دز گنچ ىياون ىب زور ادخ رهب زا رمع دهع رد هك ىگنچ ريپ ناتساد
Te story of the old harpist who in the time of Umar, may God be well-pleased with him, on a day
when he was starving played the harp for God’s sake in the graveyard.
Have you heard that in the time of `Umar there was a harpist,
a fne and glorious minstrel?
Te nightingale would be made beside herself by his voice:
by his beautiful voice one rapture would be turned into a hundred.
His breath was an ornament to assembly and congregation,
and at his song the dead would arise.
Like Israfl, whose voice will cunningly bring
the souls of the dead into their bodies,
Or he was an accompanist, to Israfl
for his music would make the elephant grow wings.
One day Israfl will make a shrill sound
and will give life to him that has been rotten for a hundred years.
Te prophets also have notes within,
whence there comes life beyond price to them that seek.
Te sensual ear does not hear that melody,
for the sensual ear is defled by iniquities.
Te note of the peri is not heard by man,
for he is unable to apprehend the mysteries of the peris,
Although the note of the peri too belongs to this world.
Te note of the heart is higher than both breaths,
For peri and man are prisoners:
both are in the prison of this ignorance.
Recite O community of Jinn in the Suratu l’- Rahman;
recognise if you are able to pass forth.
Te inward notes of the saints (Ahliya) say, at frst,
“O ye particles of la,
Take heed, lif up your heads from the la of negation,
and put forth your heads from this fancy and vain imagining.
O you who all are rotten in generation and corruption,
your everlasting soul neither grew nor came to birth.”
If I tell a little of those notes,
the souls will lif up their heads from the tombs.
رمع دهع رد هك ىتس هدينش نآ
رف و رك اب ىبرطم ىگنچ دوب
ىدش دوخ ىب وا زاوآ زا لبلب
ىدش دص شبوخ زاوآ ز برط كي
ىتسارآ شمد عمجم و سلجم
ىتساخ تمايق وا ىاون زو
نف هب شزاواك ليفارسا وچمه
ندب رد درآ رد ناج ار ناگدرم
ار ليفارسا دوب ىليسر اي
ار ليف ىتسرب رپ شعامس زك
ار هلان ىزور ليفارسا دزاس
ار هلاس دص ى هديسوپ دهد ناج
تساه همغن مه نورد رد ار ايبنا
تساهب ىب تايح نآ ز ار نابلاط
سح شوگ ار اه همغن نآ دونشن
سجن دشاب سح شوگ اهمتس زك
ىمدآ ار ىرپ ى همغن دونشن
ىمجعا نايرپ رارسا ز دوب واك
تسا ملاع نيز ىرپ ى همغن مه هچ رگ
تسا مد ود ره زا رترب لد ى همغن
دنا ىنادنز ىمدآ و ىرپ هك
دنا ىنادان نيا نادنز رد ود ره
ناوخب نامحر ى هروس نجلا رشعم
ناد زاب ار اوذفنت اوعيطتست
ايلوا نوردنا ىاه همغن
ل ىازجا ىا هك ديوگ لوا
دينز رب اهرس ىفن ىل ز نيه
دينكفا وس كي مهو و لايخ نيا
داسف و نوك رد هديسوپ همه ىا
دازن و دييورن ناتيقاب ناج
اه همغن نآ ز ىا همش ميوگب رگ
اه همخد زا دننز رب رس اهناج
Put your ear close, for that (melody) is not far of,
but it is not permitted to convey it to you.
تسين رود ناك نك كيدزن ار شوگ
تسين روتسد وت هب نآ لقن كيل
Hark! For the saints (Ahliya) are the Israfls of the time:
from them to the dead comes life and freshness.
At their voice the dead souls in the body’s grave
start up in their winding-sheets.
He says, “ Tis voice is separate from voices:
to quicken is the work of the voice of God.
We died and were entirely decayed:
the call of God came: we all arose.”
Te call of God, veiled or unveiled,
bestows that which He bestowed on Mary from His bosom.
O you, who are rotten with death underneath the skin,
return from non-existence at the voice of the Friend!
Absolutely, indeed, that voice is from the King,
though it is from the larynx of God’s servant.
He has said to him, “I am your tongue and eye;
I am your senses and I am your good pleasure and your wrath.
Go, for you are, ‘By Me he hears and by Me he sees’: you are the consciousness:
what is the occasion of, ‘You are the possessor of the consciousness’?
Since you have become, through bewilderment,
‘He that belongs to God,’ I am your, ‘for God shall belong to him.’
Sometimes I say to you, ‘It is you,’ sometimes, ‘It is I’:
whatever I say, I am the Sun illuminating.
Wherever I shine forth from the lamp-niche of a breath,
there the difculties of a world are resolved.
Te darkness which the sun did not remove,
through My breath that darkness becomes like bright morning.”
To an Adam He in His own person showed the Names;
to the rest He was revealing the Names by means of Adam.
Receive His light either from Adam or from Himself:
take the wine either from the jar or from the gourd,
For this gourd is very closely connected with the jar:
the blessed gourd is not rejoiced as you are.
Mustafa said, “Happy he that has seen me
and he that looks at him that saw my face.”
ايلوا دنا تقو ليفارسا هك نيه
ايح و تسا تايح ناشي ز ار هدرم
نت روگ زا ىا هدرم كي ره ناج
نفك ردنا ناشزاوآ ز دهج رب
تسادج اهزاوآ ز زاوآ نيا ديوگ
تسادخ زاوآ راك ندرك هدنز
ميتساك ىلكب و ميدرمب ام
ميتساخرب همه دمآ قح گناب
باجح ىب و باجح ردنا قح گناب
بيج ز ار ميرم داد وك دهد نآ
تسوپ ريز هدرك تسين ناتانف ىا
تسود زاوآ ز مدع زا ديدرگ زاب
دوب هش زا دوخ زاوآ نآ قلطم
دوب لا دبع موقلح زا هچ رگ
وت مشچ و نابز نم ار وا هتفگ
وت مشخ و اضر نم و ساوح نم
ىيوت رصبي ىب و عمسي ىب هك ور
ىيوت رس بحاص ىاج هچ ىيوت رس
هلو زا ل ناك نم ىدش نوچ
هل ّ لا ناك هك مشاب ارت نم
منم ىهاگ ارت ميوگ ىيوت هگ
منشور باتفآ ميوگ هچ ره
ىمد تاكشم ز مبات اجك ره
ىملاع تلكشم اج نآ دش لح
تشادن رب شباتفاك ار ىتملظ
تشاچ وچ تملظ نآ ددرگ ام مد زا
دومن امسا شيوخ هب وا ار ىمدآ
دوشگ ىم امسا مدآ ز ار نارگيد
وا زا هاوخ شرون ريگ مدآ ز هاوخ
ودك زا هاوخ ىم ريگ مخ زا هاوخ
تخس تس هتسويپ بنخ اب ودك نياك
تخب كين ىودك نآ داش وت وچ ىن
افطصم ينآر نم ىبوط تفگ
ىأر يهجو نمل رصبي يذلا و
When a lamp has derived light from a candle,
every one that sees it certainly sees the candle.
ديشك ار ىعمش رون ىغارچ نوچ
ديد عمش نآ نيقي ار نآ ديد هك ره
If transmission occurs in this way till a hundred lamps,
the seeing of the last becomes a meeting with the original.
Either take with your soul from the hindmost light—
there is no diference—or from the candelabrum.
Either behold the light from the lamp of the last,
or behold His light from the candle of those who have gone before.
Explanation of the Tradition, “Verily, your Lord has, during the days of your time,
certain breathings: oh, address yourselves to them.”
Te Prophet said, “ In these days
the breathings of God prevail:
Keep ear and mind (attentive) to these (spiritual) infuences,
catch up such-like breathings.”
Te (Divine) breathing came, beheld you, and departed:
it gave life to whom it would, and departed.
Another breathing has arrived.
Be heedful, that you may not miss this one too, O comrade.
Te soul of fre gained there from an extinguisher of fre,
the dead soul felt within itself a movement.
Tis is the freshness and movement of the Tuba-tree;
this is not like the movements of animals.
If it fall on earth and heaven,
their galls will turn to water at once.
Truly, from fear of this infnite breath:
recite but they refused to bear it.
Else, how should they shrank fom it have been,
unless from fear of it the heart of the mountain had become blood?
Last night this presented itself in a diferent guise
some morsels came in and barred the way.
For a morsel’s sake a Luqman has become a pledge:
it is the time for Luqman: begone, O morsel!
دش لقن را غارچ دص ات نينچمه
دش لصا ىاقل رخآ نديد
نآ وت ناتسب نيسپ رون زا هاوخ
ناد عمش زا هاوخ تسين ىقرف چيه
نيرخآ غارچ زا رون نيب هاوخ
نيرباغ عمش ز شرون نيب هاوخ
اهل اوضرعتف لأ تاحفن مكرهد مايأ يف مكبرل نإ هك ثيدح نيا نايب رد
قح ىاهتحفن هك ربمغيپ تفگ
قبس درآ ىم مايا نيا ردنا
ار تاقوا نيا ديراد شه و شوگ
ار تاحفن نينچ نيا دييابر رد
تفر و ديد ار امش رم دمآ هحفن
تفر و ديشخب ناج تساوخ هك ار هك ره
شاب هاگآ ديسر رگيد ى هحفن
شات هجاوخ ىنامناو مه نيا زا ات
افطنا ىو زا تفاي ىران ناج
ابق وا ىاقب زا ديشوپ هدرم
نيا تسا ىبوط شبنج و ىگزات
نيا تسين ناويح ىاهشبنج وچمه
نامسآ و نيمز رد دتفا رد رگ
نامز رد ددرگ بآ ناشاه هرهز
اهتنم ىب مد نيا ميب ز دوخ
اهنلمحي ْ نَأ َ نْ يَ بَأَ ف ناوخ زاب
ىدب نوچ اهْ ن ِ م َ نْ قَ ف ْ شَأ دوخ هن رو
ىدش نوخ هك لد شميب زا هنرگ
تسد داد ىم نيا نول رگيد شود
تسبب هر دمآ رد ىدنچ ى همقل
ورگ ىنامقل هتشگ همقل رهب
ورب همقل ىا تسا نامقل تقو
Tese pricks for the sake of a morsel!
Pluck ye forth the thorn from the sole of Luqman.
راخ راخ نيا ى همقل ىاوه زا
راخ دييوج ىمه نامقل فك زا
In his sole there is no thorn or even the shadow of it,
but because of lust you have not that discernment.
Know that the thorn is that which you, because you are very greedy
and very blind, have deemed to be a date.
Inasmuch as Luqman’s spirit is the rose-garden of God,
why is the foot of his spirit wounded by a thorn?
Tis thorn-eating existence is a camel,
and upon this camel one born of Mustafa. is mounted.
O camel, on your back is a bale of roses, from the perfume of which
a hundred rose gardens grew within you.
Your inclination is towards thorn-bushes and sand:
I wonder what roses you will gather from worthless thorns.
O you who in this search have roamed from one quarter to another,
how long will you say, “Where, where is this rose-garden?”
Until you extract this thorn in your foot, your eye is dark:
how will you go about?
Man, who is not contained in the world,
becomes hidden in the point of a thorn!
Mustafa came to make harmony:
“Speak to me, O Humayra, speak!”
O Humayra put the horse-shoe in the fre,
that by means of your horse-shoe this mountain may become rubies.
Tis “Humayra” is a feminine word,
and the Arabs call the “Jaan” feminine;
But there is no fear to the Spirit from being feminine:
the Spirit has no association with man and woman.
It is higher than feminine and masculine:
this is not that spirit which is composed of dryness and moisture.
Tis is not that spirit which is increased by bread,
or which is sometimes like this and sometimes like that.
It is a doer of sweet, and sweet, and the essence of sweetness.
Without sweetness there is no sweetness, O taker of bribes!
When you are sweet by sugar, it may be that at some time
that sugar will vanish from you;
تسين زين ش هياس و راخ وا فك رد
تسين زييمت نآ صرح زا ناتكيل
ىا هديد امرخ هك ار نآ ناد راخ
ىا هديدان سب و روك نان سب هك نآ ز
تسادخ ناتسلگ هك نامقل ناج
تسارچ ىراخ ى هتسخ شناج ىاپ
راوخ راخ دوجو نيا دمآ رتشا
راوس رتشا نيا رب ىداز ىفطصم
تست تشپ رب ىلگ گنت ارتشا
تسر رازلگ دص وت رد شميسن زك
گير و تسا نليغم ىوس وت ليم
گير هدرم راخ ز ىنيچ لگ هچ ات
وك هب وك زا بلط نيز هتشگب ىا
وك و وك ناتسلگ نيك ىيوگ دنچ
ىنك نوريب اپ راخ نيك نآ زا شيپ
ىنك نوچ نلوج تسا كيرات مشچ
ناهج رد دجنگن ىم واك ىمدآ
ناهن ددرگ ىمه ىراخ رس رد
ىمد مه دزاس هك دمآ ىفطصم
ىملك ءاريمح اي ينيملك
لعن وت هن شتآ ردنا ءاريمح ىا
لعل هوك نيا دوش وت لعن زان
ناج و تسا ثينات ظفل ءاريمح نيا
نايزات نيا دنهن شا ثينات مان
تسين كاب ار ناج ثينات زا كيل
تسين كارشا نز و درم اب ار حور
تسا رترب ركذم زو ثنوم زا
تسا رت و كشخ زك تسا ناج نآ هن نيا
نان ز ديازفاك تسا ناج نآ هن نيا
نانچ ىهاگ نينچ دشاب ىهگ اي
ىشوخ نيع و شوخ و تس هدننك شوخ
ىشترم ىا ىشوخ دوبن ىشوخ ىب
دوب ىشاب ركش زا نيريش وت نوچ
دوش بياغ وت ز ىهاگ ركش ناك
When you become sugar from abundance of faithfulness,
then how should sugar be parted from sugar?
افو ريثات ز ىدرگ ركش نوچ
ادج دشاب ركش زا ىك ركش سپ
When the lover is fed from himself with pure wine,
there reason will remain lost and companion less.
Partial reason is a denier of Love,
though it may give out that it is a confdant.
It is clever and knowing, but it is not non existent:
until the angel has become non existent, he is a Devil.
It is our friend in word and deed,
when you come to the case of inward feeling, it is nothing.
It is non existence because it did not from existence and become non-
existent: since it did not become non existence willingly, there is many
a one (who became nothing), unwillingly.
Te Spirit is perfection and its call is perfection:
Mustafa used to say, “Refresh us, O Bilal!
O Bilal, lif up your mellifuous voice
from that breath which I breathed into your heart,
From that breath by which Adam was dumbfounded
and the wits of the people of Heaven were made witless.”
Mustafa became beside himself at that beautiful voice:
his prayer escaped him on the night of the ta‘ris,
He did not raise his head from that blessed sleep
until the dawn-prayer had advanced to forenoon.
On the night of the ta‘ris, his holy spirit
gained kissing hands in the presence of the Bride.
Love and the Spirit are, both of them, hidden and veiled:
if I have called Him the Bride, do not fnd fault.
I would have been silent from the Beloved’s displeasure,
if He had granted me a respite for one moment
But He keeps saying, “Say on! Come, it is no fault,
it is but the requirement of the destiny in the World Unseen.”
Te fault is who sees nothing but fault:
how should the Pure Spirit of the Invisible see fault?
Fault arises in relation to the ignorant creature,
not in relation to the Lord of favour.
Infdelity, too, is wisdom in relation to the Creator,
when you impute it to us, infdelity is a noxious thing.
قيحر دباي اذغ نوچ دوخ زا قشاع
قيفر ىا مگ دوش مگ اج نآ لقع
دوب ركنم ار قشع ىوزج لقع
دوب رس بحاص هك ديامنب هچ رگ
تسين تسين اما تساناد و كريز
تسا ىنميرها دشن ل هتشرف ات
دوب ام راي لعف و لوق هب وا
دوب ل ىيآ لاح مكح هب نوچ
تسين تسه زا دشن وا نوچ دوب ل
تسا ىسب اهرك دشن ل اعوط هك نوچ
لامك وا ىادن و تسا لامك ناج
للب اي انحرا نايوگ ىفطصم
تلسلس گناب زارفا للب ىا
تلد رد مديمد ردناك ىمد نآ ز
تشگ شوهدم نآ زا مداك ىمد نآ ز
تشگ شوه ىب نامسآ لها شوه
توص بوخ نآ ز دش شيوخ ىب ىفطصم
توف سيرعت بش زا شزامن دش
تشادن رب كرابم باوخ نآ زا رس
تشاچ هب دمآ مدحبص زامن ات
سورع نآ شيپ سيرعت بش رد
سوبتسد ناشيا كاپ ناج تفاي
ريتس و دنناهن ود ره ناج و قشع
ريگم ىبيع ما هدناوخ شسورع رگ
ىمدرك شماخ راي ىلولم زا
ىمد كي ىدادب تلهم ومه رگ
تسين بيع نيه وگب ديوگ ىم كيل
تسين بيغ ىاضق ىاضاقت زج
بيع هك زج دنيبن واك دشاب بيع
بيغ كاپ ناور دنيب ىك بيع
لوهج قولخم هب تبسن دش بيع
لوبق دنوادخ اب تبسن هب ىن
تسا تمكح قلاخ هب تبسن مه رفك
تسا تفآ رفك ىنك تبسن ام هب نوچ
And if, there be one fault together with a hundred advantages,
it resembles the wood in the sugarcane.
تايح دص اب دوب ىبيع ىكي رو
تابن رد دشاب بوچ لاثم رب
Both alike are put into the scales,
because they both are sweet like body and soul.
Not idly, therefore, the great said this:
“Te body of the holy ones is essentially pure as spirit.”
Teir speech and soul and form,
everything is absolute spirit without trace.
Te spirit that regards them with enmity is a mere body;
like the plus in nard, it is a mere name.
Tat one went into the earth and became earth entirely;
this went into the salt and became entirely pure
Te salt through which Mohammed is more refned:
he is more eloquent than that salt-seasoned Hadith.
Tis salt is surviving in his heritage:
those heirs of his are with you. Seek them!
He is seated in front of you, where indeed is your “front “?
He is before you, where is the soul that thinks “before”?
If you fancy you have a “before” and “behind,”
you are tied to body and deprived of spirit.
“Below” and “above,” “before” and “ behind” are attributes of the body:
the essence of the bright spirit is without direction
Open your vision with the pure light of the King.
Beware of fancying, like one who is short-sighted,
Tat you are only this body in grief and joy, non-existence,
where are “before” and “behind” relative to non-existence?
It is a day of rain: journey on till night—
not by this rain but by the rain of the Lord.
دنشك ناسكي ار ود ره وزارت رد
دنشوخ ناج و مسج وچ ود ره نآ هك نآ ز
فازگ زا دنتفگن نيا ناگرزب سپ
فاص داتفا ناج نيع ناكاپ مسج
ناششقن و ناشسفن و ناشتفگ
ناشن ىب دمآ قلطم ناج هلمج
فرص تسا مسج ناشراد نمشد ناج
فرص تسا مسا وا درن زا دايز نوچ
دش كاخ لك و دش ردنا كاخ هب نآ
دش كاپ لك و دش ردنا كمن نيو
تسا حلما دمحم ىو زك كمن نآ
تسا حصفا وا كمن اب ثيدح نآ ز
وا ثاريم زا تسا ىقاب كمن نيا
وجب وا ناثراو نآ دناوت اب
وك شيپ دوخ ارت هتسش وت شيپ
وك شيدنا شيپ ناج تتسه شيپ
نامگ ىراد سپ و شيپ ار دوخ وت رگ
ناج ز ىمورحم و ىمسج ى هتسب
تسا نت فصو سپ و شيپ لاب و ريز
تسا نشور ناج تاذ نآ تهج ىب
رظن هش كاپ رون زا اشگ رب
رظن هتوك نوچ وت ىرادنپن ات
سب و ىداش و مغ رد ىنيمه هك
سپ و شيپ ار مدع رم وك مدع ىا
بش هب ات ور ىم تسا ناراب زور
بر ناراب نآ زا ناراب نيا زا ىن
ناتسروگ ىوس وت نوچ ديراب ناراب زورما هك ملسلا هيلع ىفطصم زا هشياع ندرك لاؤس ى هصق
تسين رت نوچ وت ىاه هماج ىتفر
Te story of A’isha, may God be well-pleased with her, how she asked Mustafa,
on whom be peace, saying, “It rained to-day: since you went to the graveyard,
how is it that your clothes are not wet?”
One day Mustafa went to the graveyard:
he went with the bier of one of his friends.
He made the earth so that it flled his grave:
he quickened his seed under the earth.
Tese trees are like the interred ones:
they have lifed up their hands from the earth.
Tey are making a hundred signs to the people
and speaking plainly to him that hath ears.
With green tongue and with long hand
they are telling secrets from the earth’s conscience.
Like ducks that have plunged their heads in water,
they have become peacocks, though they were like crows.
If during the winter He imprisoned them,
God made those “crows” “peacocks”.
Although He put them to death in winter,
He revived them by means of spring and gave leaves.
Te skeptics say, “ Tis, surely, is eternal:
why should we fx it on a benefcent Lord?”
God, in despite of them, caused gardens and plots of sweet fowers
to grow in the hearts of His friends.
Every fower that is sweet-scented within,
that fower is telling of the secrets of the Universal.
Teir scent, to the confusion of the skeptics,
is going round the world, rending the veil.
Te skeptics, from the scent of the rose like a beetle,
or like a delicate brain at the noise of the drum,
Tey pretend to be occupied and absorbed,
and withdraw their eyes from the fash and the lightning.
Tey withdraw their eyes, but no eye is there:
the eve is that which sees a place of safety.
تفرب ناتسروگ هب ىزور ىفطصم
تفرب ناراي زا ىدرم ى هزانج اب
درك هدنگآ وا روگ رد ار كاخ
درك هدنز ار شا هناد نآ كاخ ريز
نايكاخ نوچمه دنناتخرد نيا
نادكاخ زا دنا هدرك رب اهتسد
دننك ىم تراشا دص ناقلخ ىوس
دننك ىم ترابع شتسا شوگ هك نآ و
زارد تسد اب و زبس نابز اب
زار دنيوگ ىم كاخ ريمض زا
بآ هب هدرب ورف رس ناطب وچمه
بارغ نوچ هدوب و ناسواط هتشگ
درك سوبحم رگا ناشناتسمز رد
درك سواط ادخ ار نابارغ نآ
گرم داد هچ رگا ناشناتسمز رد
گرب داد و راهب زا درك ناش هدنز
ميدق نيا تسه دوخ دنيوگ ناركنم
ميرك بر رب ميدنب ارچ نيا
ناتسود نورد ناشيا ىروك
ناتسوب و غاب دينايورب قح
دوب ايوب نورد ردناك ىلگ ره
دوب ايوگ لك رارسا زا لگ نآ
ناركنم فنا مغر ناشيا ىوب
نارد هدرپ دور ىم ملاع درگ
لگ ىوب نآ ز لعج نوچمه ناركنم
لهد گناب رد زغم كزان وچ اي
قرغ و دنزاس ىم لوغشم نتشيوخ
قرب ناعمل نيز دندزد ىم مشچ
ىن مشچ اج نآ و دندزد ىم مشچ
ىنمأم دنيب هك دشاب نآ مشچ
When the Prophet returned from the graveyard,
he went to the Siddiqa and confded.
تشگ زاب ربميپ ناتسروگ ز نوچ
تشگ زار مه و دش هقيدص ىوس
As soon as the eye of the Siddiqa fell upon his countenance,
she advanced and began to lay her hand on him,
On his turban, his face, his hair,
on his collar, chest and arm.
Said the Prophet, “What are you seeking so hastily?”
She replied, “To-day rain fell from the clouds:
I am searching your garments in quest,
I do not feel them wet with the rain. Oh, how wonderful!”
‘Te Prophet said, “What wrap have you thrown over your head?”
Said she, “I made your plaid (rida) my head-covering.”
He said, “O pure-bosomed one
that is why God revealed to your pure eye the rain of the Unseen.
Tat rain is not from your clouds:
there are other clouds and another sky.”
Commentary on the verse of Hakim:
“In the realm of the soul (Jaan) are skies lording over the sky of this world. In the Way of the
spirit (Jahan) there are lowlands and highlands, there are lofy mountains and seas.”
Te Unseen World has other clouds and water;
it has another sky and sun.
Tat is not discerned save by the elect;
the rest are in doubt as to a new creation.
Tere is rain for the sake of nurture;
there is rain for the sake of decay.
Marvellous is the beneft of the rain of springtime,
to the garden the autumnal rain is like a fever.
Tat vernal makes it tenderly nurtured,
while this autumnal makes it sickly and wan.
Similarly know that cold and wind and sun are at variance;
and fnd the clue.
Even so in the Unseen World there are these diferent sorts,
in loss and gain and in proft and loss.
داتف شيور رب وچ هقيدص مشچ
داهن ىم ىو رب تسد دمآ شيپ
وا ىوم و وا ىور و همامع رب
وا ىوزاب و رب و نابيرگ رب
باتش ىيوج ىم هچ ربمغيپ تفگ
باحس زا زورما دمآ ناراب تفگ
بلط زا ميوجب ىم تياه هماج
بجع ىا ناراب ز منيب ىمن رت
رازا زا ىدنگف رس رب هچ تفگ
رامخ وت ىادر نآ مدرك تفگ
بيج كاپ ىا دومن نآ رهب تف
بيغ ناراب ادخ ار تكاپ مشچ
امش ربا نيا زا ناراب نآ تسين
امس رگيد و رگيد ىربا تسه
:ميكح تيب ريسفت
تسا رگيد ىبآ و ىربا ار بيغ
تسا رگيد ىباتفآ و نامسآ
ديدپ ناصاخ رب هك لا نآ ديان
ديدج ٍ قْ ل َ خ ْ نِ م ٍ سْ بَل يِ ف نايقاب
ىگدرورپ ىپ زا ناراب تسه
ىگدرمژپ ىپ زا ناراب تسه
بجعلا وب ناراهب ناراب عفن
بت وچ ىزيياپ ناراب ار غاب
دنك شدرورپ زان ىراهب نآ
دنك شدرز و شوخان ىنازخ نيو
باتفآ و داب و امرس نينچمه
بايب هتشر رس و ناد توافت رب
نيا تسا عاونا بيغ رد نينچمه
نيبغ و حبر رد و دوس و نايز رد
ناهج نامسآ ىامرفراك ناج تيلو رد تساهنامسآ
تساهايرد و دنلب ىاههوك تساهلاب و تسپ حور هر رد
Tis breath of the Abdal is from that springtide:
from it there grows a green garden in heart and soul.
راهب نآ ز دشاب لادبا مد نيا
راز هزبس ىو زا ديور ناج و لد رد
From their breaths there comes in him who is fortunate
the efect of the spring rain on the tree.
If there be in the place a dry tree,
do not deem its defect to be due to the life-quickening wind.
Te wind did its own work and blew on:
he that had a soul chose it in preference to his soul.
On the meaning of the Tradition,
“Take advantage of the coolness of the spring season, etc”
Te Prophet said, “Give heed, my friends!
Do not cover your bodies from the cold of spring,
For it does to your spirits
the same thing that spring does to the trees;
But fee from the cold of autumn,
for it does what autumn did to the garden and the vines.”
Te traditionalists have referred this to the outward,
and have been content with that same form.
Tat class was ignorant of the spirit: they saw the mountain;
they did not see the mine in the mountain.
In the sight of God that “autumn” is the nafs and desires:
the reason and the spirit are the essence of spring and are everlasting life.
You have a partial reason hidden:
in this world seek one whose reason is perfect.
Trough his whole your part is made whole:
Universal Reason is like a shackle on the neck of the fesh.
Terefore, according to the interpretation, it is this,
that the holy breaths are like spring and the life of leaf and vine.
Te sayings of the saints, whether sof or rough,
do not you cover your body, for they are the support of your religion.
Whether he speak hot or cold, receive with joy:
thereby you will escape from the hot and cold and from Hell-fre.
تخرد اب ىراهب ناراب لعف
تخب كين رد ناشسافنا زا ديآ
ناكم رد دشاب كشخ تخرد رگ
نادم ازفا ناج داب زا نآ بيع
ديزورب و درك شيوخ راك داب
ديزگ شناج رب تشاد ىناج هك نآ
هرخآ ىلا عيبرلا درب اومنتغا هك ثيدح نيا ىنعم رد
راهب ىامرس ز ربمغيپ تفگ
راهنيز ناراي ديناشوپم نت
دنك ىم نآ امش ناج اب هك نآ ز
دنك ىم ناتخرد اب ناراهب ناك
نازخ درس زا ديزيرگب كيل
نازر و غاب اب درك واك دنك ناك
دنا هدرب رهاظ هب ار نيا نايوار
دنا هدرك تعانق تروص نآ رب مه
هورگ نآ ناج زا دندوب ربخ ىب
هوكب ناك هديدن هديد ار هوك
تساوه و سفن ادخ دزن نازخ نآ
تساقب و تسا راهب نيع ناج و لقع
ناهن رد ىوزج تسا لقع ارت رم
ناهج ردنا وجب ىلقعلا لماك
دوش ىلك وا لك زا وت وزج
دوش ىلغ نوچ سفن رب لك لقع
كاپ سافناك دوب نيا ليوات هب سپ
كات و گرب تايح و تسا راهب نوچ
تشرد و مرن ايلوا ثيدح زا
تشپ تسار تنيد هك نآ ز ناشوپم نت
ريگب شوخ ديوگ درس ديوگ مرگ
ريعس زو ىهجب درس و مرگ ز ات
His “hot” and “cold” is life’s new season of spring,
the source of sincerity and faith and service.
تسا ىگدنز راهب ون شدرس و مرگ
تسا ىگدنب و نيقي و قدص ى هيام
Inasmuch as the garden of the spirits is living through him,
and the sea of heart is flled with these pearls,
Tousands of griefs lie on a wise man’s heart,
if from the garden of his heart a toothpick fails.
How the Siddiqa, may God be well-pleased with her, asked Mustafa, God bless him
and give him peace, saying, “What was the inner meaning of to-day’s rain?”
Te Siddiqa said, “O cream of existence,
what was the wisdom of to-day’s rain?
Was it of the rains of mercy,
or for the sake of menace and the justice of Majesty?
Was it from the favour of the vernal attributes,
or from a baneful autumnal attribute?”
He said, “Tis was for the purpose of allaying the grief
that is upon the race of Adam in calamity.
If man were to remain in that fre,
much ruin and loss would befall.
Tis world would at once become desolate:
selfsh desires would go forth from men.”
Forgetfulness, O beloved, is the pillar of this world:
intelligence is a bane to this world.
Intelligence belongs to that world,
and when it prevails, this world is overthrown.
Intelligence is the sun and greed the ice;
intelligence is the water and this world the dirt.
A little trickle is coming from yonder world
that greed and envy may not roar in this world.
If the trickle from the Unseen should become greater,
in this world neither virtue nor vice will be lef.
Tis has no bound. Go to the starting-point;
go back to the tale of the minstrel.
تسا هدنز اهناج ناتسب وز هك نآ ز
تسا هدنگآ لد رحب رهاوج نيا
دوب مغ نارازه لقاع لد رب
دوش مك ىللخ لد غاب ز رگ
دوب هچ هنيزورما ناراب رس هك )ص( ربمايپ زا )س( هقيدص نديسرپ
دوجو ى هدبز ىا هك هقيدص تفگ
دوب هچ نيزورما ناراب تمكح
اي دوب تمحر ىاهناراب ز نيا
ايربك لدع و تسا ديدهت رهب
دوب تايراهب فطل نآ زا نيا
دوب تافآ رپ ىزيياپ ز اي
تسا مغ نيكست رهب زا نيا تفگ
تسا مدآ داژن رب تبيصم زك
ىمدآ ىدنامب شتآ نآ رب رگ
ىمك و ىداتف رد ىبارخ سب
نامز ردنا ىدش ناريو ناهج نيا
نامدرم زا ىدش نوريب اهصرح
تسا تلفغ ناج ىا ملاع نيا نتسا
تسا تفآ ار ناهج نيا ىرايشوه
نآ وچ و تسا ناهج نآ ز ىرايشوه
ناهج نيا ددرگ تسپ ديآ بلاغ
خي صرح و باتفآ ىرايشوه
خسو ملاع نيا و بآ ىرايشوه
دسر ىم حشرت كدنا ناهج نآ ز
دسح و صرح ناهج رد درغن ات
بيغ ز ددرگ رتشيب حشرت رگ
بيع هن ملاع نيا رد دنام رنه ىن
ور زاغآ ىوس دح درادن نيا
ور زاب برطم درم ى هصق ىوس
نآ صلخم نايب و ىگنچ ريپ ى هصق ى هيقب
Te remainder of the story of the old harpist
and the explanation of its issue
Tat minstrel by whom the world was flled with rapture,
from whose voice wondrous phantasies grew.
At whose song the bird of the soul would take wing,
and at whose note the mind of the spirit would be distraught—
When time passed and he grew old,
from weakness the falcon, his soul, became a catcher of gnats.
His back became bent like the back of a wine-jar,
the brows over his eyes like a crupper-strap.
His charming soul-refreshing voice
became ugly and worth nothing to any one.
Te tone that had been the envy of Zuhra
was now like the bray of an old donkey.
Truly, what fair thing is there that did not become foul,
or what roof that did not become a carpet?
Except the voices of holy men in their breasts,
from the repercussion of whose breath is the blast of the trumpet
Te heart by which hearts are made drunken,
the non-existence whereby these existences of ours are made existent
He is the amber of thought and of every voice;
he is the delight of revelation and inspiration and mystery.
When the minstrel grew older and feeble, through not earning
he became indebted for a single loaf of bread.
He said, “You have given me long life and respite:
O God, Y ou have bestowed favours on a vile wretch
For seventy years I have been committing sin,
not for one day have You withheld Your bounty from me.
I earn nothing: to-day I am Your guest,
I will play the harp for You, I am Yours.
He took up his harp and went in search of God
to the graveyard of Medina, crying “Alas!”
He said, “I crave of God the price of silk,
for He in His kindness accepts adulterated coin.”
برط رپ دش ناهج ىو زك ىبرطم
بجع تلايخ شزاوآ ز هتسر
ىدش نارپ لد غرم شياون زا
ىدش ناريح ناج شوه شيادص زو
دش ريپ و راگزور دمآ رب نوچ
دش ريگ هشپ زجع زا شناج زاب
مخ تشپ نوچمه تشگ مخ وا تشپ
مدلاپ نوچمه مشچ رب ناوربا
شازف ناج فيطل زاوآ تشگ
شل هب ىديزرين سك دزن و تشز
هدمآ هرهز كشر ىاون نآ
هدش ىريپ رخ زاوآ وچمه
دشن شوخان وا هك شوخ نيمادك دوخ
دشن شرفم ناك فقس نيمادك اي
رودص رد نازيزع زاوآ ريغ
روص خفن ناشمد سكع زا دوب هك
تسوا زا تسم اهنوردناك ىنوردنا
تسوا زا تسه ناماهتسه نياك ىتسين
وا زاوآ ره و ركف ىابرهك
وا زار و ىحو و ماهلا تذل
فيعض و تشگ رتريپ برطم هك نوچ
فيغر كي نيهر ىبسك ىب ز دش
ىسب ىداد متلهم و رمع تفگ
ىسخ اب ايادخ ىدرك اهفطل
لاس داتفه ما هديزرو تيصعم
لاون ىزور نم ز ىتفرگن زاب
ماوت نامهم زورما بسك تسين
ماوت نآ منز وت رهب گنچ
وج لا دش و تشادرب ار گنچ
وگ هآ برثي ناتسروگ ىوس
اهب مشيربا قح زا مهاوخ تفگ
اهبلق دريذپ ىيوكين هب واك
He played the harp a long while and, weeping, laid his head down:
he made the harp his pillow and dropped on a tomb.
داهن رس نايرگ و رايسب دز هك نوچ
داتف ىروگ رب و درك نيلاب گنچ
Sleep overtook him: the bird, his soul, escaped from captivity,
it let harp and harpist go and darted away.
It became freed from the body and the pain of this world
in the simple world and the vast region of the soul.
Tere his soul was singing what had befallen, saying,
“If they would but let me stay here,
Happy would be my soul in this garden and springtide,
drunken with this plain and mystic anemone-feld.
Without head or foot I would be journeying,
without lip or tooth I would be eating sugar.
With a memory and thought free from brain-sickness,
I would frolic with the dwellers in Heaven.
With eye shut I would be seeing a world,
without a hand I would be gathering roses and basil.”
Te water-bird was plunged in a sea of honey—
the fountain of Job, to drink and wash in,
Whereby Job, from his feet to the crown of his head,
was purged of afictions like the light of the sunrise
If the Masnavi were as the sky in magnitude,
not half the portion of this would fnd room in it,
For the exceeding broad earth and sky caused my heart,
from narrowness, to be rent in pieces;
And this world that was revealed to me in this dream
has spread wide my wings and pinions because of expansion.
If this world and the way to it were manifest,
no one would remain there for a single moment.
Te command was coming— “Nay, be not covetous:
inasmuch as the thorn is out of your foot, depart”
His soul was lingering there
in the spacious demesne of His mercy and benefcence.
تسر سبح زا شناج غرم شدرب باوخ
تسجب و درك اهر ار ىگنچ و گنچ
ناهج جنر و نت زا دازآ تشگ
ناج ىارحص و هداس ناهج رد
ارجام نايارس اج نآ وا ناج
ارم ىدندنامب رگ اجنيا ردناك
راهب و غاب نيا رد مناج ىدب شوخ
راز هلل ىبيغ و ارحص نيا تسم
ىمدرك ىم رفس اپ ىب و رپ ىب
ىمدروخ ىم ركش نادند و بل ىب
غامد جنر زا غراف ىركف و ركذ
غل خرچ نانكاس اب ىمدرك
ىمديد ىم ىملاع هتسب مشچ
ىمديچ ىم ىفك ىب ناحير و درو
لسع ىايرد قرغ ىبآ غرم
لستغم و بارش ىبويا نيع
قرف هب ات اپ زا بويا ودب هك
قرش رون نوچ اهجنر زا دش كاپ
خرچ وچ ىدوب رگ مجح رد ىونثم
خرب مين نيز وا رد ىديجنگنرد
خارف سب نامسآ و نيمز ناك
خاش خاش ار ملد ىگنت زا درك
دومن مباوخ نيا ردناك ىناهج نيو
دوشگ ار ملاب و رپ شياشگ زا
ىدب اديپ را شهار و ناهج نيا
ىدب اج نآ ىا هظحل كي ىسك مك
وشم عماط ىن هك دمآ ىم رما
ورب دش نوريب راخ تياپ ز نوچ
وا ناج اج نآ دز ىم ىلوم لوم
وا ناسحا و تمحر ىاضف رد
تسا هتفخ ناتسروگ رد هك هد هدرم نآ هب لاملا تيب زا رز نيدنچ هك ار رمع رم فتاه نتفگ باوخ رد
How the heavenly voice spoke to Umar, may God be well-pleased with him,
while he was asleep, saying, “Give a certain sum of gold fom the public treasury
to the man who is sleeping in the graveyard.”
Ten God sent such drowsiness upon `Umar
that he was unable to keep himself from slumber.
He fell into amazement saying, “Tis is unknown.
Tis has fallen from the Unseen, it is not without purpose.”
He laid his head down, and slumber overtook him.
He dreamed that a voice came to him from God: his spirit heard
Tat voice which is the origin of every cry and sound:
that indeed is the voice, and the rest are echoes.
Turcoman, Kurd, Persian-speaking man and Arab
have understood that voice without ear or lip.
Ay, what of Turcomans, Persians, and Ethiopians?
wood and stone have understood that voice.
Every moment there is coming from Him, “Am not I your Lord?”
and substance and accidents are becoming existent.
If “Yes” is not coming from them,
yet their coming from non-existence is “Yes.”
Listen to a goodly tale in explanation of what I have said
concerning the friendliness of stone and wood.
How the moaning pillar complained when they made a pulpit for the Prophet,
on whom be peace—for the multitude had become great, and said,
“We do not see your blessed face when you are exhorting us”—
and how the Prophet and his Companions heard that complaint,
and how Mustafa conversed with the pillar in clear language.
Te moaning pillar was complaining of separation from the Prophet,
just as rational beings.
Te Prophet said, “O pillar, what do you want?”
It said, “My soul is turned to blood because of parting from you.
تشامگ ىباوخ رمع رب قح نامز نآ
تشاد تسناوتن باوخ زا شيوخ هك ات
تسين دوهعم نياك داتفا بجع رد
تسين دوصقم ىب داتفا بيغ ز نيا
ديد باوخ شدرب باوخ و داهن رس
دينش شناج ادن قح زا شدماك
تساون و گناب ره لصاك ىيادن نآ
تسادص ىقاب نيا و تسا نآ ادن دوخ
برع و وگ ىسراپ و درك و كرت
بل و شوگ ىب ادن نآ هدرك مهف
گنز و تسا كيجات و كرت ىاج هچ دوخ
گنس و بوچ ار ادن نآ تس هدرك مهف
ُ تْ سَل َأ ديآ ىمه ىو زا ىمد ره
تسه دندرگ ىم ضارعا و رهوج
ىلو ناشي ز ىلَ ب ديآ ىمن رگ
ىلب دشاب مدع زا ناشندمآ
بوچ و گنس مهف ز نم متفگ هچ نآ ز
بوخ راد شه ىا هصق شنايب رد
ىور ام دنتفگ دش هوبنا تعامج هك دنتخاس ربنم ملسلا هيلع ربماغيپ ىارب نوچ هنانح نوتس نديلان
و لوسر ندينش و مينيب ىمن ظعو ماگنه هب ار وت كرابم
حيرص نوتس اب ملس و هلا و هيلع ّ لا ىلص ىفطصم باوج و لاؤس و ار هلان نآ هباحص
لوسر رجه زا هنانح نتسا
لوقع بابرا وچمه دز ىم هلان
نوتس ىا ىهاوخ هچ ربمغيپ تفگ
نوخ تشگ تقارف زا مناج تفگ
I was your support: you have run away from me:
you have devised a place to lean against upon the pulpit.”
ىتخات نم زا مدوب نم تدنسم
ىتخاس دنسم وت ربنم رس رب
“Do you desire,” said he, “to be made a date-palm,
the people of the East and the West shall gather fruit from you?
Or that He should make you a cypress in yonder world,
so that you will remain everlastingly fresh and fourishing?”
It replied, “I desire the life that is enduring for ever.”
Listen, O heedless one! Do not be you less than a piece of wood!
He buried that pillar in the earth, that it may be raised from the dead,
like mankind, on the day of Resurrection,
Tat you may know that every one whom God has called
remains disengaged from all the work of this world.
Whoever has his work and business from God,
gains admission there and goes forth from work.
He that has no gif of spiritual mysteries,
how should he believe in the complaining of inanimate things?
He says “Yes,” not from his heart for agreement’s sake,
lest people should say that he is a hypocrite.
Unless there were knowers of the command “Be!”
this doctrine would have been rejected in the world.
Myriads of conformists and legalists
are cast into the abyss by a single taint,
For their conformity and their drawing evidence from logical proofs
and all their wings and wing-feathers depend on opinion.
Te vile Devil raises a doubt:
all these blind ones fall in headlong.
Te leg of the logicians is of wood:
a wooden leg is very infrm,
Unlike the Qutb of the age, the possessor of vision,
by whose steadfastness the mountain is made giddy-headed.
Te blind man’s leg is a staf, a staf,
so that he may not fall headlong on the pebbles.
Te cavalier that became victory for the army,
who is he for the religious? One possessed of sight.
If, with a staf, the blind have seen their way,
under the protection of people are they clear-sighted.
دننك ىلخن ارت هك ىهاوخ تفگ
دننچ هويم وت ز ىبرغ و ىقرش
دنك ىورس تقح ملاع نآ رد اي
دبا ات ىنامب هزات و رت ات
شاقب دش مياد هك مهاوخ نآ تفگ
شابم ىبوچ زا مك لفاغ ىا ونشب
نيمز ردنا درك نفد ار نوتس نآ
نيد موي ددرگ رشح مدرم وچ ات
دناوخب نادزي ار هك ره ىنادب ات
دنام راك ىب ناهج راك همه زا
راب و راك نادزي ز دشاب ار هك ره
راك ز دش نوريب و اج نآ راب تفاي
داد رارسا زا دوبن ار وا هك نآ
دامج ى هلان وا قيدصت دنك ىك
قافو رهب لد ز هن ىرآ ديوگ
قافن لها تسه هك شدنيوگن ات
نك رما نافقاو ىدنين رگ
نخس نيا ىدوب هتشگ در ناهج رد
ناشن و ديلقت لها ز نارازه دص
نامگ رد ىمهو مين ناشدنكفا
ناشللدتسا و ديلقت نظ هب هك
ناشلاب و رپ هلمج و تسا مياق
نود ناطيش نآ دزيگنا ىا ههبش
نوگن رس ناروك هلمج نيا دنتف رد
دوب نيبوچ نايللدتسا ىاپ
دوب نيكمت ىب تخس نيبوچ ىاپ
رو هديد نامز بطق نآ ريغ
رس هريخ ددرگ هوك شتابث زك
اصع دشاب اصع انيبان ىاپ
اصح رب وا نوگن رس دتفين ات
رفظ دش ار هپس واك ىراوس نآ
رصب ناطلس تسيك ار نيد لها
دنا هديد هر رگا ناروك اصع اب
دنا هديد نشور قلخ هانپ رد
Were there no men of vision and kings,
all the blind in the world would be dead.
ناهش و ىدندب نايانيب هنرگ
ناهج رد ىدنا هدرم ناروك هلمج
Te blind do not sow, reap,
and cultivate trade or proft.
If He did not bestow mercy and grace upon you,
the wood of your logical deduction would break.
What is this staf? Inferences and proofs.
Who gave them that staf? Te all-seeing and almighty One.
Since the staf has become a weapon of quarrel and attack,
break that staf to pieces, O blind man!
He gave you the staf that you might approach:
with that staf you struck even at Him in your anger.
O company of the blind, what are you doing?
Bring the seer between!
Lay hold of His skirt who gave you the staf:
consider what things Adam sufered from disobedience.
Consider the miracles of Moses and Ahmad, how the staf
became a serpent and the pillar was endowed with knowledge.
From the staf a serpent and from the pillar a moaning:
they are beating fve times daily for the sake of the Religion.
Unless this savour were nonintellectual,
how should all these miracles have been necessary?
Whatever is intelligible, the intellect is swallowing it
without the evidence of miracles and without contention.
Tis virgin Way deem unintelligible,
deem accepted in the heart of every fortunate one.
As in fear of Adam devil and wild beast
fed to the islands, from envy,
So in fear of the miracles of the prophets
have the skeptics slunk away under the grass,
Tat they may live in hypocrisy with the reputation of being Moslems,
and that you may not know who they, are.
Like counterfeiters, they smear the base coin with silver
and the name of the King.
Te outward form of their words is profession of the Divine Unity
and the religion: the inward meaning thereof is like darnel seed in bread.
دورد هن ديآ تشك ناروك ز ىن
دوس و اهتراجت هن ترامع هن
ناتلاضفا و تمحر ىدركن رگ
ناتللدتسا بوچ ىتسكش رد
ليلد و تاسايق دوب هچ اصع نيا
ليلج انيب ناشداد ىك اصع نآ
ريفن و گنج تلآ دش اصع نوچ
ريرض ىا نكشب درخ ار اصع نآ
ديدمآ شيپ ات داد ناتاصع وا
ديدز ىو رب مه مشخ زا اصع نآ
ديردنا راك هچ هب ناروك ى هقلح
ديروآ هنايم رد ار نابديد
اصع تداد واك ريگ وا نماد
ىصع زا ديد اهچ مداك رگن رد
رگن ار دمحا و ىسوم ى هزجعم
ربخ اب نتسا و رام دش اصع نوچ
نينح نتسا زا و ىرام اصع زا
نيد رهب زا دننز ىم تبون جنپ
هزم نيا ىدوب لوقعمان هنرگ
هزجعم نيدنچ هب تجاح ىدب ىك
دروخ ىم شلقع تسا لوقعم هچ ره
دم و رج ىب هزجعم نايب ىب
نيب لوقعمان ركب قيرط نيا
نيب لوبقم ىلبقم ره لد رد
دد و ويد مدآ ميب زك نانچمه
دسح زا دنديمر رد ريازج رد
ايبنا تازجعم ميب ز مه
ايگ ريز ناركنم هديشك رس
دنا ىز ىناملسم سومان هب ات
دنا ىك هك ىنادن ات سلست رد
هابت دقن نآ رب نابلق وچمه
هاشداپ مان و دنلام ىم هرقن
عرش و ديحوت ناشظافلا رهاظ
عرص مخت نان رد وچمه نآ نطاب
Te philosopher has not the stomach to breathe a word:
if he utters a word, the true Religion will confound him.
دنز مد ات ىن هرهز ار ىفسلف
دنز مه رب شقح نيد دنز مد
His hand and foot are inanimate, and whatever his spirit says,
those two are under its control.
Even though they propound suspicion with their tongues,
their hands and feet give testimony.
How the Prophet, on whom be peace, manifested a miracle by the speaking of the gravel
in the hand of Abu Jahl—God’s curse on him !—and by the gravel’s bearing witness
to the truth of Mohammed, on whom be God’s blessing and peace.
Tere were some pebbles in the hand of Bu Jahl:
“O Ahmad,” said he, “tell quickly what this is.
If you are the Messenger, what is hidden in my fst?
Since you have knowledge of the mysteries of Heaven”
He said, “What do you wish? Shall I say what those things are,
or shall they declare that I am truthful and right?”
Bu Jahl said, “Tis second is more extraordinary.”
“Yes,” said the Prophet, “God has greater power than that.”
Without delay, from the middle of his fst
every pebble began to pronounce the profession of faith.
Each said, “Tere is no god” and said, “except Allah”;
threaded the pearl of “Ahmad is the Messenger of Allah.”
When Bu Jahl heard this from the pebbles,
in his anger he dashed those pebbles on the ground.
Te rest of the story of the minstrel, and how the Commander of the Faithful, ‘Umar, may God
be well-pleased with him, conveyed to him the message spoken by the heavenly voice.
Turn back and hear the plight of the minstrel,
for the minstrel had become desperate from waiting.
Te voice came to `Umar, saying,
“O `Umar, redeem Our servant from want.
وا ناج و دامج وا ىاپ و تسد
وا نامرف رد ود نآ ديوگ هچ ره
دنهن ىم تمهت هك هچ رگ نابز اب
دنهد ىم ىهاوگ ناشاهاپ و تسد
نداد ىهاوگ و لهج وبا تسد رد هزير گنس ندمآ نخس هب ملسلا هيلع ربماغيپ ى هزجعم راهظا
ملسلا و ةلصلا هيلع دمحم تقيقح رب هزير گنس
دوب لهج وب فك ردنا اهگنس
دوز تسيچ نيا وگب دمحا ىا تفگ
ناهن متشم رد تسيچ ىلوسر رگ
نامسآ زار ز ىراد ربخ نوچ
تساهچ ناك ميوگب ىهاوخ نوچ تفگ
تسار و ميقح ام هك نآ دنيوگب اي
تسا رتردان مود نيا لهج وب تفگ
تسا رترداق نآ زا قح ىرآ تفگ
گنس هراپ ره وا تشم نايم زا
گنرد ىب دمآ نتفگ تداهش رد
تفگ ُّ لا ّ لِإ و تفگ َ هلِإ ل
تفس ّ لا لوسر دمحا رهوگ
نيا لهج وب اهگنس زا دينش نوچ
نيمز رب ار اهگنس نآ مشخ ز دز
داد زاوآ فتاه هچ نآ وا هب رمع نديناسر ماغيپ و برطم ى هصق ى هيقب
راد شوگ برطم لاح و درگ زاب
راظتنا ز برطم تشگ زجاع هك نآ ز
رمع ىاك ار رمع رم دمآ گناب
رخ زاب تجاح ز ار ام ى هدنب
We have a servant, a favourite and highly esteemed one
take the trouble to go on foot to the graveyard.
مرتحم و صاخ ميراد ىا هدنب
مدق نك هجنر وت ناتسروگ ىوس
O `Umar, spring up and put in your hand
full seven hundred dinars from the public treasury.
Carry them to him, O you who art Our choice,
accept this sum now and excuse.
Spend this amount on the price of silk:
when it is spent, come here.
Ten `Umar in awe of that voice
sprang up that he might gird his loins for this service.
`Umar set his face towards the graveyard
with the purse under his arm, running in search.
Long did he run round about the graveyard:
no one was there but that poor old man.
He said, “Tis is not he,” and ran once more.
He became tired out and saw none but the old man.
He said, “God said, We have a servant:
he is a pure and worthy and blessed one.’
How should an old harpist be the chosen of God?
O Hidden Mystery, how excellent, how excellent are You!”
Once again he wandered about the graveyard,
like the hunting lion about the desert.
When it became certain to him that none was there except the old man,
he said, “Many an illumined heart is in darkness.”
He came and sat down there with a hundred marks of respect.
‘Umar happened to sneeze, and the old man sprang to his feet.
He saw ‘Umar and stood fxed in amazement:
he resolved to go and began to tremble.
He said within himself, “O God, help, I beseech you!
Te Inspector has fallen upon a poor old harpist.”
When `Umar looked on the old man’s countenance,
he saw him ashamed and pale.
Ten `Umar said to him, “Fear not; do not fee from me,
for I have brought you glad tidings from God.
How ofen has God praised your disposition,
so that He has made `Umar in love with your face!
ماع لاملا تيب ز هجرب رمع ىا
مامت هن فك رد رانيد دص تفه
رايتخا ار ام وت ىاك رب وا شيپ
راد روذعم نونك ناتسب ردق نيا
اهب مشيربا رهب زا ردق نيا
ايب اجنيا دش جرخ نوچ نك جرخ
تسج زاوآ تبيه نآ ز رمع سپ
تسبب تمدخ نيا رهب ار نايم ات
ور داهنب رمع ناتسروگ ىوس
وجتسج رد ناود نايمه لغب رد
ىسب دش هناود ناتسروگ درگ
ىسك اج نآ ديدن وا ريپ نآ ريغ
ديود هراب رگد دوبن نيا تفگ
ديدن وا ريپ نآ ريغ و تشگ هدنام
تسا ىا هدنب ار ام دومرف قح تفگ
تسا ىا هدنخرف و هتسياش و ىفاص
ادخ صاخ دوب ىك ىگنچ ريپ
اذبح ناهنپ رس ىا اذبح
تشگب ناتسروگ درگ رگيد راب
تشد درگ ىراكش ريش نآ وچمه
تسين ريپ ريغ هك شتشگ نيقي نوچ
تسا ىسب نشور لد تملظ رد تفگ
تسشن اج نآ بدا دص اب وا دمآ
تسج ريپ و داتف هسطع رمع رب
تفگش ردنا دنام و ديد ار رمع رم
تفرگ نديزرل و درك نتفر مزع
داد وت زا ايادخ نطاب رد تفگ
داتف ىگنچ ىكريپ رب بستحم
درك ريپ نآ خر ردنا رظن نوچ
درز ىور و راسمرش ار وا ديد
مرم نم زا سرتم شتفگ رمع سپ
ما هدروآ قح ز اهتراشب تك
درك وت ىوخ تحدم نادزي دنچ
درك وت ىور قشاع ار رمع ات
Sit down beside me and do not make separation,
that I may say into your ear the secret from favour.
زاسم ىروجهم و نيشنب نم شيپ
زار لابقا زا ميوگ تشوگ هب ات
God sends you greeting and asks you how you fare
in your distress and boundless sorrows.
Lo, here are some pieces of gold to pay for silk.
Spend them and come back to this place.”
Te old man heard this, trembling all over
and biting his hand and tearing his garment,
Crying, “O God who have no like!”
inasmuch as the poor old man was melted with shame.
Afer he had wept long and his grief had gone beyond bounds,
he dashed his harp on the earth and broke it to bits.
He said, “O you that have been to me a curtain from God,
O you to me a brigand from the King’s highway,
O you that have drunk my blood for seventy years,
O you because of whom my face is black before perfection!
Have mercy, O bounteous God who keeps faith,
on a life passed in iniquity!
God gave a life, the value of every single day
whereof none know except Him.
I have spent my life, breath by breath:
I have breathed it all away in treble and bass.
Ah me, that in minding the mode and rhythm of ‘Iraq
the bitter moment of parting went out of my mind.
Alas that from the liquid freshness of the minor zirafgand
the seed sown in my heart dried up, and my heart died.
Alas that from the sound of these four-and-twenty
the caravan passed and the day grew late.”
O God, help against this that is seeking help:
I seek justice from no one from this justice-seeking.
I shall not get justice for myself from any one except, surely,
from Him who is nearer to me than I;
For this “I-hood” comes to me from Him moment by moment:
therefore when this has failed me, I see Him,
As one who is counting out gold to you,
you keep your gaze towards him, not towards yourself.
تدسرپ ىم دنك ىم تملس قح
تدح ىب نامغ و جنر زا ىنوچ
اهب مشيربا دنچ ى هضارق كن
ايب اجنيا زاب و ار نيا نك جرخ
دينش ار نيا نوچ تشگ نازرل ريپ
ديپت ىم دوخ رب و ديياخ ىم تسد
ريظن ىب ىادخ ىاك دز ىم گناب
ريپ هراچ ىب دش بآ مرش زا هك سب
درد تفر دح زا و تسيرگب ىسب نوچ
درك درخ و نيمز رب دز ار گنچ
هلا زا مباجح هدوب ىا تفگ
هار هاش زا نز هار وت ارم ىا
لاس داتفه نم نوخ هدروخب ىا
لامك شيپ هيس ميور وت ز ىا
افو اب ىاطع اب ىادخ ىا
افج رد هتفر رمع رب نك محر
نآ زا ىزور ره هك ىرمع قح داد
ناهج رد نآ تميق دنادن سك
مد هب مد ار دوخ رمع مدرك جرخ
مب و ريز رد ار هلمج مديمد رد
قارع ى هدرپ و هر داي زك هآ
قارف خلت مد مداي زا تفر
درخ دنكفا ريز ىرت زك ىاو
درمب لد نم لد تشك دش كشخ
راهچ و تسيب نيا زاوآ زك ىاو
راهن دش هگ ىب و تشذگب ناوراك
هاوخدايرف نيز دايرف ادخ ىا
هاوخ داد نيز سك ز هن مهاوخ داد
رگم زج مباين سك زا دوخ داد
رتكيدزن نم هب نم زا وا هك نآ ز
ارم مد مد دسر ىو زا ىنم نياك
ارم مك دش نيا وچ منيب ار و سپ
رمش رز دشاب وت اب واك نآ وچمه
رظن دوخ ىوس هن ىراد وا ىوس
تسا ىتسين هك قارغتسا ماقم هب تسا ىتسه هك هيرگ ماقم زا ار وا رظن رمع ندينادرگ
How ‘Umar, may God be well-pleased with him, bade him (the harpist) turn his gaze fom the
stage of weeping, which is existence, to the stage of absorption, which is nonexistence.
Ten ‘Umar said to him, “ Tis wailing of your
is also the marks of your sobriety.
Te way of him that has passed away is another way,
because sobriety is another sin.
Sobriety exists from recollection of what is past:
past and future are to you a curtain from God.
Cast fre on them both: how long, because of these two
will you be full of knots like a reed?
Whilst the reed is knotted, it is not a sharer of secrets:
it is not the companion of the lip and voice.
When you are going about you are indeed wrapped in going about:
when you have come home, you art still with yourself.
O you whose knowledge is without knowledge of the Giver of knowledge,
your repentance is worse than your sin.
O you that seek to repent of a state that is past,
say, when will you repent of this repentance?
At one time you turn to the sound of the treble;
at another you do kiss weeping and wailing.”
When Faruq became a refector of mysteries,
the old man’s heart was awakened from within.
He became without weeping or laughter, like the soul:
his soul departed and the other soul came to life.
In that hour such bewilderment arose within him
that he went forth from earth and heaven
A seeking and searching beyond seeking and search:
I know not; you know, tell!
Words and feelings beyond feelings and words—
he had become drowned in the beauty of the Lord of majesty,
Drowned, not in such wise that there should be for him any deliverance,
or that any one should know him except the Ocean.
وت ىراز نيا هك شتفگ رمع سپ
وت ىرايشه راثآ مه تسه
تسا رگيد ىهار هتشگ ىناف هار
تسا رگيد ىهانگ ىرايشه هك نآ ز
ىضم ام داي ز ىرايشه تسه
ادخ ى هدرپ تلبقتسم و ىضام
ىك هب ات ود ره هب نز ردنا شتآ
ىن وچ ود ره نيا زا ىشاب هرگ رپ
تسين زار مه دوب ىن اب هرگ ات
تسين زاوآ و بل نآ نيشنمه
ىدترم ىفوط هب دوخ ىفوط هب نوچ
ىدوخ اب مه ىدمآ هناخ هب نوچ
ربخ ىب هد ربخ زا تاهربخ ىا
رتب وت هانگ زا وت ى هبوت
وج هبوت هتشذگ لاح زا وت ىا
وگب هبوت نيا زا هبوت ىنك ىك
ىنك هلبق ار ريز گناب هاگ
ىنز هلبق ار راز ى هيرگ هاگ
دش رارسا ى هنيآ قوراف هك نوچ
دش راديب نوردنا زا ريپ ناج
دش هدنخ ىب و هيرگ ىب ناج وچمه
دش هدنز رگيد ناج و تفر شناج
نامز نآ شنورد دمآ ىتريح
نامسآ و نيمز زا دش نورب هك
وجتسج ىارو زا ىيوجتسج
وگب ىناد ىم وت مناد ىمن نم
لاق و لاح ىارو زا ىلاق و لاح
للجلا وذ لامج رد هتشگ هقرغ
شدشاب ىصلخ هك هن ىا هقرغ
شدسانشب ىسك ايرد زجب اي
Partial reason would not be telling of the Universal,
if there were not demand afer demand.
ىتسين ايوگ لك زا وزج لق
ىتسين اضاقت رب اضاقت رگ
Since demand afer demand is arriving,
the waves of that Sea reach this place.
Now that the story of the old man’s experiences has come to this point,
the old man and his experiences have withdrawn behind the veil.
Te old man has shaken his skirt free from talk and speech:
half of the tale has remained in our mouth.
It behoves, for the sake of procuring delight and enjoyment,
to gamble away hundreds of thousands of souls.
In chase of the spiritual forest be a falcon,
be one who gambles his soul away, like the sun of this world.
Te lofy sun is life-difusing:
every moment it becomes empty and is flled.
O Sun of Reality, difuse spiritual life,
show forth newness to this old world!
Soul and spirit are coming from the Unseen into human existence,
like running water.
Commentary on the prayer of the two angels who daily make proclamation in every market,
saying, “O God, bestow on every lavish spender some boon in exchange!
O God, ruin every miser”; and an explanation
that the prodigal is he that strives earnestly in the Way of God,
not he that squanders his wealth in the way of sensuality
Te Prophet said, “For admonishment’s sake
two angels are always making goodly proclamation.
Saying, O God, keep the extravagant ones fully satisfed,
give hundred-thousand fold recompense for every dirhem that they spend.
O God, do not give the misers in this world
anything but loss upon loss!’”
Oh, many a stingy act that is better than extravagance:
do not bestow what belongs to God except by the command of God,
Tat you may gain infnite treasure in return,
and that you may not be numbered among the infdels
دسر ىم اضاقت رب اضاقت نوچ
دسر ىم اج نيدب ايرد نآ جوم
ديسر اجنيا ريپ لاح ى هصق هك نوچ
ديشك هدرپ رد ىور شلاح و ريپ
دناشف وگو تفگ ز ار نماد ريپ
دنامب ام ناهد رد هتفگ مين
نتخاس ترشع و شيع نيا ىپ زا
نتخاب دياشب ناج نارازه دص
شاب زاب ناج ى هشيب راكش رد
شاب زاب ناج ناهج ديشروخ وچمه
دنلب ديشروخ داتفا ناشف ناج
دننك ىم رپ دوش ىم ىت ىمد ره
ىونعم باتفآ ىا ناشف ناج
ىون امنب ار هنهك ناهج رم
ناور و ناج ىمدآ دوجو رد
ناور بآ نوچ بيغ زا دسر ىم
افلخ قفنم لك طعأ مهّللا هك دننك ىم ىدانم ىرازاب ره رس رب زور ره هك هتشرف ود نآ ىاعد ريسفت
دهاجم قفنم نآ هك ندرك نايب و افلت كسمم لك طعأ مهّللا
اوه هار فرسم هن تسا قح هار
دنپ رهب مياد هك ربمغيپ تفگ
دننك ىم ىدانم شوخ ى هتشرف ود
راد ريس ار ناقفنم ايادخ ىاك
رازه دص هد ضوع ار ناشمرد ره
ناهج رد ار ناكسمم ايادخ ىا
نايز ردنا نايز لا هدم وت
هب قافنا زك كاسما اسب ىا
هدم قح رما هب زج ار قح لام
نارك ىب جنگ وت ىباي ضوع ات
نارفاك دادع زا ىشابن ات
Who were ofering camels in sacrifce
in order that their swords might prevail against Mustafa
ات دندرك ىمه نابرق نارتشاك
افطصم رب ناشغيت ددرگ هريچ
Endeavour to fnd out the command of God from one who is united:
not every heart understands the command of God,
As the slave, the enemy, who did justice,
bestowed what belonged to the King upon those who rebelled against Him
In the Qur’an there is warning to the heedless
that all their spending is a bitter grief to them
What increase does the equity and justice of this enemy produce
in the sight of the King? Banishment and a black countenance
Te chiefs of Mecca at war with the Prophet
ofered sacrifce in hope of favour.
On this account the true believer is saying in his prayer, from fear,
“Lead in the right path!”
It is appropriate for the generous man to give money;
truly the generosity of the lover is the surrender of his soul.
If you give bread for God’s sake, you will be given bread;
if you give your life for God’s sake, you will be given life.
If the leaves of this plane-tree drop of,
the Creator will bestow on it the provision of leafessness.
If because of your liberality no wealth remains in your hand,
how should the bounty of God let you be down-trodden?
When any one sows, his barn becomes empty,
but there is goodliness in his cornfeld;
And, if he leaves it in the barn and saves it up,
weevils and mice and calamities devour it.
Tis world is negation: seek in afrmation.
Your form is void: seek in your essence.
Bring the briny bitter soul to the sword:
buy the soul that is like a great sweet river.
And if you cannot become one at the threshold,
at least hear from me the following tale.
ىلصاو زا وج زاب ار قح رما
ىلد ره دباين رد ار قح رما
درك لدع واك ىيغاي ملغ نوچ
درك لذب وا نايغاب رب هش لام
تسا تلفغ لها راذنا ىبن رد
تسا ترسح ناشاهقافنا همه ناك
هاش دزن شداد و ىغاي نيا لدع
هايس ىور و ىرود ديازف هچ
لوسر برح رد هكم نارورس
لوبق ديموا هب نابرق ناشدوب
ميب ز ديوگ ىمه نموم نيا رهب
ميقتسملا طارصلا دها زامن رد
تسا قيل ار ىخس نداد مرد نآ
تسا قشاع ىاخس دوخ ندرپس ناج
دنهد تنان قح رهب زا ىهد نان
دنهد تناج قح رهب زا ىهد ناج
رانچ نيا ىاهگرب دزيرب رگ
راگدرك دشخب شيگرب ىب گرب
لام وت تسد رد دوج زا دنامن رگ
لام ىاپ تيادخ لضف دنك ىك
ىهت شرابنا ددرگ دراك هك ره
ىهب دشاب هعرزم ردنا شكيل
درك هفرص و دنام رابنا رد هك نآ و
دروخ كاپ ثداوح و شوم و شپشا
وج تابثا رد تسا ىفن ناهج نيا
وج تانعم رد تسا رفص تتروص
رب غيت شيپ خلت روش ناج
رخب ار نيريش ىايرد نوچ ناج
ناتسآ نيز ندش ىناد ىمن رو
ناتساد نيا نك شوگ نم زا ىراب
تشادن دوخ ريظن و دوب هتشذگ ىياط متاح زا دوخ نامز رد مرك رد هك هفيلخ ى هصق
Te story of the Caliph who in his time surpasses Hatim of Tayyi’ in generosity
and had no rival.
In former days there was a Caliph
who made Hatim the slave of his liberality.
He had raised high the banner of munifcence and largesse,
he had removed poverty and want from the world.
He was a sea of pearls, pure bounty:
his largesse reached from Qaf to Qaf.
In this world of dust he was the cloud and the rain:
he was the centre wherein the bounty of the Giver of all displayed itself.
His gifs caused sea and mine to quake:
caravan on caravan towards his liberality,
His gate and portal was the point to which Need turned:
the fame of his munifcence had gone into the world
Persians, Greeks, Turks and Arabs,
were lost in amazement at his liberality and generosity.
He was the Water of Life and the Ocean of Bounty:
by him both Arabs and foreigners were revived
Story of the poor Arab of the desert and his wife’s altercation with him
because of penury and poverty
One night a Bedouin woman said to her husband—
and she carried talk beyond bounds
“We are sufering all this poverty and hardship:
everyone is happy, we are unhappy.
We have no bread; our condiment is anguish and envy:
we have no jug; our water is the tears from our eyes.
Our garment by day is the burning sunshine;
at night our bed and coverlet is of the moonbeams.
We fancy the disk of the moon is a disk of bread
and lif up our hands towards the sky.
شيپ مايا رد دوب هفيلخ كي
شيوخ دوج ملغ ار متاح هدرك
هتشارفا داد و ماركا تيار
هتشادرب ناهج زا تجاح و رقف
هدمآ فاص شا ششخب زا ناك و رحب
هدمآ فاق ات فاق زا وا داد
دوب بآ و ربا كاخ ناهج رد
دوب باهو شياشخب رهظم
هلزلز رد ناك و رحب شياطع زا
هلفاق رب هلفاق شدوج ىوس
شا هزاورد و رد تجاح ى هلبق
شا هزاوآ دوج هب ملاع رد هتفر
برع و كرت مه مور مه مجع مه
بجع رد شياخس و دوج زا هدنام
مرك ىايرد و دوب ناويح بآ
مجع مه وز برع مه هتشگ هدنز
ىشيورد و تلق ببس هب وا اب نز ىارجام و شيورد ىبارعا ى هصق
ار ىوش رم ىنز ىبارعا بش كي
ار ىوگو تفگ درب دح زا و تفگ
ميشك ىم ام افج و رقف همه نياك
ميشوخان ام ىشوخ رد ملاع هلمج
كشر و درد نامشروخ نان ىن نام نان
كشا هديد زا نامبآ هن نام هزوك
باتفآ بات زور ام ى هماج
باتهام زا فاحل و نيلاهن بش
هتشادنپ نان صرق ار هم صرق
هتشادرب نامسآ ىوس تسد
Te poor feel shame at our poverty:
day is turned to night by our anxiety about our daily portion.
ام ىشيورد ز ناشيورد گنن
ام ىشيدنا ىزور زا بش زور
Kinsfolk and strangers have come to fee from us
in like fashion as Samiri from men.
If I beg a handful of lentils from some one, he says to me,
‘Be silent, O death and plague!’
Te Arabs take pride in fghting and giving:
you among the Arabs are like a fault in writing.
What fghting? We are killed without fghting;
we are made giddy by the sword of want.
What gifs? We are continually begging,
we are slitting the vein of the gnat in the air.
If any guest arrives, if I am I;
I will go for his tattered cloak when he falls asleep at night.
How disciples are beguiled in their need by false impostors and imagine them to be Shaykhs
and venerable personages and united, and do not know the diference between fact (naqd)
and fction (naql) and between what is tied on and what has grown up.
For this reason the wise have said with knowledge,
one must become the guest of those who confer benefts.’
You are the disciple and guest of one whom,
from his vileness, robs you of all you have.
He is not strong: how should he make you strong?
He does not give light, he makes you dark.
Since he had no light, how in association
should others obtain light from him?
Like the half-blind healer of eyes:
what should he put in eyes except wool?
Such is our state in poverty and afiction:
may no guest be beguiled by us!
If you have never seen a ten years’ famine in forms,
open eyes and look at us.
Our outward appearance is like the inward reality of the impostor:
darkness in his heart, his tongue fashy.
نامر ام زا هدش هناگيب و شيوخ
نامدرم زا ىرماس لاثم رب
كسن تشم كي ىسك زا مهاوخب رگ
كسج و گرم نك شمخ ديوگ ارم رم
اطع و تسا وزغ رخف ار برع رم
اطخ طخ ردنا وچمه وت برع رد
ميا هتشك دوخ ازغ ىب ام ازغ هچ
ميا هتشگ رس ىب رقف غيت هب ام
مينت ىم ىيادگ رب ام اطع هچ
مينز ىم گر اوه رد ار سگم رم
منم نم رگ دسر نامهم ىسك رگ
منك وا قلد دصق دبسخب بش
ار لقن و نتشادنپ لصاو و مشتحم و خيش ار ناشيا و روزم نايعدم هب جاتحم ناديرم ندش رورغم
هتسر رب زا ار هتسب رب و نتسنادان قرف دقن زا
نف هب ناياناد دنتفگ نيا رهب
ندش دياب نانسحم نامهيم
ىسك نآ نامهيم و ديرم وت
ىسخ زا ار تلصاح دناتس واك
دنك هريچ ارت نوچ هريچ تسين
دنك هريت ارت رم دهدن رون
نارق ردنا دوبن ىرون ار و نوچ
نارگيد ىو زا دنباي ىك رون
مشچ ىوراد دنك وك شمعا وچمه
مشي هك لا اهمشچ رد دشك هچ
انع و رقف رد تسا نيا ام لاح
ام رورغم ابم ىنامهم چيه
روص رد ىديدن را لاس هد طحق
رگن ام ردنا و اشگب اهمشچ
ىعدم نورد نوچ ام رهاظ
ىعشعش شنابز تملظ شلد رد
He has no scent or trace of God,
his pretension is greater than Seth and the Father of mankind.
رثا ىن ار وا هن ىيوب ادخ زا
رشبلا وب و ثيش ز نوزفا شيوعد
Te Devil has not shown to him even his portrait,
he is saying, ‘We are of the Abdal and are more.’
He has stolen many an expression used by dervishes,
in order that he himself may be thought to be a personage.
In his talk he quibbles at Bayazid,
Yazid would be ashamed of his existence.
Without portion of the bread and delicacies of Heaven:
God did not throw a single bone to him.
He has proclaimed, I have laid out the dishes,
I am the Vicar of God, I am the son of the Khalifa:
Welcome, O simple-hearted ones, tormented,
that from my bounteous table you may eat your fll—of nothing.
Some persons, on the promise of ‘to-morrow,’
have wandered for years around that door, ‘To-morrow’ never comes.
It needs a long time for the inmost conscience of a man
to become evident, more and less,
Beneath the wall of his body there is treasure,
or whether there is the house of snake and ant and dragon.
When it became clear that he was nothing,
the life of the seeker had passed: what use the knowledge?
Explaining how it may happen, rarely, that a disciple sincerely puts his faith in a false impostor
that he is a (holy) personage, and by means of this faith attains unto a degree which his Shaykh
has never dreamed of, and fre and water do him no hurt, though they hurt his Shaykh;
but this occurs very seldom.
But exceptionally comes a disciple to whom,
because of his illumination, that falsehood is benefcial.
He, by his good intention, attains a degree,
although he fancied soul, and that proved to be body.
Like trying to fnd the qibla in the heart of night:
the qibla is not, but his prayer is valid,
Te impostor has a lack of soul within,
but we have a lack of bread without
شيوخ شقن مه ار و هدومنن ويد
شيب و ميلادبا ز ديوگ ىمه وا
ىسب هديدزدب ناشيورد فرح
ىسك دوخ وا تسه هك ديآ نامگ ات
ديزياب رب نخس رد دريگ هدرخ
ديزي وا نورد زا دراد گنن
نامسآ ناوخ و نان زا اون ىب
ناوختسا كي قح تخادنن وا شيپ
ما هداهنب ناوخ هك هدرك ادن وا
ما هداز هفيلخ مقح بيان
چيپ چيپ نلد هداس لصلا
چيه ريس مدوج ناوخ زا ديروخ ات
ناسك ادرف ى هدعو رب اهلاس
ناسران ادرف هتشگ رد نآ درگ
ىمدآ رس هك ات دياب ريد
ىمك و شيب زا ددرگ اراكشآ
اي تسا جنگ ندب راويد ريز
اهدژا و روم و تسا رام ى هناخ
دوبن ىزيچ واك تشگ اديپ هك نوچ
دوس هچ ىهاگآ تفر بلاط رمع
نيدب و تسا ىسك وا هك ددنبب قدص هب داقتعا روزم ىعدم رد ىديرم هك دتفا ردان هك نآ نايب رد
بآ و دشاب هديدن باوخ رد شخيش هك دسرب ىماقم هب داقتعا
ردان ردان هب نكيل و دنك دنزگ ار شخيش و دنكن دنزگ ار وا شتآ و
غورف زك ديآ بلاط ردان كيل
غورد نآ ديآ عفان وا قح رد
دسر ىياج دوخ كين دصق هب وا
دسج دمآ نآ و تشادنپ ناج هچ رگ
ار هلبق بش لد رد ىرحت نوچ
اور وا زامن نآ و ىن هلبق
تسا رس ردنا ناج طحق ار ىعدم
تسا رهاظ رب نان طحق ار ام كيل
Why should we conceal like the impostor
and sufer agony for the sake of false reputation?”
مينك ناهنپ ىعدم نوچ ارچ ام
مينك ناج روزم سومان رهب
How the Bedouin bade his wife be patient and declared to her
the excellence of patience and poverty.
Her husband said to her, “how long will you seek income and seed-produce?
What indeed is lef of life? Most is past.
Te sensible man does not look at increase or defciency,
because both will pass by like a torrent.
Whether it be pure or whether it be a turbid food,
do not speak of it, since it is not enduring for a moment.
In this world thousands of animals
are living happily without up and down.
Te dove on the tree is uttering thanks to God,
though her food for the night is not ready.
Te nightingale is singing glory to God,
‘I rely on You for my daily bread, O You who answers.’
Te falcon has made the king’s hand his joy,
and has given up hope of all carrion.
Similarly you may take from the gnat to elephant:
they all have become God’s family, and what an excellent provider God is!
All these griefs that are within our breasts arise from the vapour,
the dust of our existence and wind.
Tese uprooting griefs are as a scythe to us:
this is such and such or that that is such and such is a temptation to us.
Know that every pain is a piece of Death:
expel part of Death from you, if there be a means.
When you can not fee from the part of Death,
know that the whole of it will be poured upon your head.
If the part of Death has become sweet to you,
know that God will make the whole sweet.
Pains are coming from Death as messengers:
do not avert your face from his messenger, O foolish one!
نز اب ندرك نايب رقف و ربص تليضف و ار دوخ نز ىبارعا ندومرف ربص
تشك و لخد ىيوج دنچ شتفگ ىوش
تشذگ رت نوزفا رمع زا دنام هچ دوخ
درگنن ناصقن و شيب ردنا لقاع
درذگب ىليس وچمه ود ره هك نآ ز
ور هريت ليس هاوخ و فاص هاوخ
وگم ىو زا ىمد دياپ ىمن نوچ
روناج نارازه ملاع نيا ردنا
ربز و ريز ىب شيع شوخ ديز ىم
هتخاف ار ادخ ديوگ ىم ركش
هتخاسان بش گرب و تخرد رب
بيلدنع ار ادخ ديوگ ىم دمح
بيجم ىا تست رب قزر دامتعاك
ديون هدرك ار هاش تسد زاب
ديما هديربب رادرم همه زا
ليپ هب ات ىريگ هشپ زا نينچمه
ليعملا معن قح و ّ لا لايع دش
تساه هنيس ردنا هك اهمغ همه نيا
تسام داب و دوب درگ و راخب زا
تسام ساد نوچ نك خيب نامغ نيا
تسام ساوسو نانچ نآ و دش نينچ نيا
تسا ىا هراپ ندرم ز ىجنر ره هك ناد
تسا ىا هراچ رگ نارب دوخ زا گرم وزج
تخيرگ ىناوتن گرم وزج ز نوچ
تخير دنهاوخ ترس رب شلك هك ناد
ارت رم نيريش تشگ را گرم وزج
ادخ ار لك دنك ىم نيريش هك ناد
لوسر ديآ ىم گرم زا اهدرد
لوضف ىا نادرگم ور شلوسر زا
Whoever lives sweetly dies bitterly.
Whoever serves his body does not save his soul.
درم خلت وا ديز ىم نيريش هك ره
دربن ناج دتسرپ ار نت وا هك ره
Sheep are driven from the plains:
the fatter they are, the quicker they are killed.
Te night is past and dawn is come. O my soul,
how long will you take up the tale of gold from the beginning”:
You were young, and you were more contented:
you have become a seeker of gold; at frst you were gold indeed.
You were a fruitful vine: how have you become valueless?
How have you become rotten when your fruit is ripening?
Your fruit ought to become sweeter
and not move farther backwards like rope-makers.
You are my wife: the wife must be of the same quality
in order that things may go rightly.
Te married pair must match one another:
look at a pair of shoes or boots.
If one of the shoes is too tight for the foot,
the pair of them is of no use to you.
Have you ever seen one leaf of a door small and the other large,
or a wolf mated with the lion of the jungle?
A pair of sacks on a camel does not balance properly
when one is small and the other of full size.
I march with stout heart towards contentment:
why are you betaking yourself to revilement?”
In this fashion the contented man, moved by sincerity and ardour,
was talking to his wife till daybreak.
How the wife counselled her husband, saying, “Don’t talk any more about your merit and rank—
‘why do you say what you do not?’—for although these words are true, yet you have not attained
to the degree of trust in God, and to speak thus above your station and devotional practice
is harmful and exceedingly hateful in the sight of God.’”
Te wife cried out at him, saying, “O you who make reputation your religion,
I will not swallow your spells any more.
Don’t talk nonsense in your presumption and pretension:
go, don’t speak from pride and arrogance
دنشك ىم ارحص ز ار نادنفسوگ
دنشك ىم ار نآ رم رت هبرف هك نآ
رمت ىا دمآ حبص و تشذگ بش
رس ز رز ى هناسف نيا ىريگ دنچ
ىدب رت عناق و ىدوب ناوج وت
ىدب رز لوا دوخ ىتشگ بلط رز
ىدش دساك نوچ هويم رپ ىدب زر
ىدش دساف تنتخپ هويم تقو
دوش رت نيريش هك دياب تا هويم
دور رت سپاو هن نابات نسر نوچ
تفص مه دياب تفج ىيام تفج
تحلصم اب اهراك ديآ رب ات
رگدمه لاثم رب دياب تفج
رگن رد هزوم و شفك تفج ود رد
اپب ديآ گنت ود زا شفك ىكي رگ
ارت رم ديان راك شتفج ود ره
گرزب رگيد نآ و درخ كي رد تفج
گرگ چيه ىديد هشيب ريش تفج
لاوج تفج رتش رب ديان تسار
لام لام رپ نيا و ىلاخ ىكي نآ
ىوق لد تعانق ىوس مور نم
ىور ىم تعانش ىوس ارچ وت
زوس و صلخا رس زا عناق درم
زور هب ات نز اب تفگ ىم قسن نيز
هك َ نوُلَ عْ فَ ت ل ام َ نوُلوُ قَ ت َ مِل وگم دوخ ماقم زا و مدق زا نوزفا نخس هك ار ىوش رم نز ندرك تحيصن
تسين ارت لكوت ماقم نيا تسا تسار هچ رگا اهنخس نيا
دشاب ِّ لا َ دْ ن ِ ع ًاتْ قَ م َ رُ بَ ك و دراد نايز دوخ ى هلماعم و ماقم قوف نتفگ نخس نيا و
شيك سومان ىاك گناب دز وا رب نز
شيب دروخ مهاوخن وت نوسف نم
وگم توعد و ىوعد زا تاهرت
وگم توخن زو ربك زا نخس ور
How long pompous and artifcial phrases?
Look at your own acts and feelings and be ashamed!
راب و راك و قارطمط فرح دنچ
راد مرش و نيبب دوخ لاح و راك
Pride is ugly, and in beggars more ugly:
wet clothes afer a cold snowy day.
How long pretension and palaver and bluster,
O you whose house is as the house of the spider?
When have you illumined your soul by contentment?
Of contentment you have learned the name.
Te Prophet said, ‘ What is contentment? A treasure.’
You can not distinguish the gain from the pain.
Tis contentment is the soul’s treasure:
do not you boast, O grief and pain to my soul.
Don’t call me your mate, don’t fap so much.
I am the mate of justice, 1 am not the mate of fraud.
How are you walking with amir and bey,
when you art slitting the veins of the locust in the air?
You are contending with dogs for the sake of a bone,
you are wailing like an empty-bellied reed-pipe.
Don’t look at me dully with contempt,
lest I tell what is in your veins.
You have deemed your understanding superior to mine,
how have you seen me, who am defcient in understanding?
Don’t spring upon me like a reckless wolf !
Oh, better be without understanding than the disgrace of your understanding.
Since your understanding is a shackle for mankind,
it does not understand: it is a snake and scorpion.
May God be the enemy of your iniquity and deceit!
May the deceitfulness of your understanding fall short of us!
You are both the snake and the charmer — oh, wonderful!
You are the snake-catcher and the snake, O you disgrace to the Arabs!
If the crow knew its ugliness,
from grief and sorrow it would melt like snow.
Te charmer chants as an enemy;
he is a spell upon the snake and the snake is a spell upon him.
If his trap were not a spell for the snake,
how would he become a prey to the snake’s spell?
رت تشز نايادگ زا و تشز ربك
رت هماج هگ نآ و فرب و درس زور
تورب و داب و مد و ىوعد دنچ
توبكنعلا تيب وچ هناخ ارت ىا
ىتخورفا ناج وت ىك تعانق زا
ىتخومآ مان وت اهتعانق زا
جنگ تسيچ تعانق ربمغيپ تفگ
جنر ز ىناد ىمن او وت ار جنگ
ناور جنگ زج تسين تعانق نيا
ناور جنر و مغ ىا فل نزم وت
لغب نز رتمك ،تفج مناوخم وت
لغد تفج مين مفاصنا تفج
ىنز ىم گب اب و ريم اب مدق نوچ
ىنز ىم گر اوه رد ار خلم نوچ
ىشلاچ رد ناوختسا نيز ناگس اب
ىشلان رد ىهت مكشا ىن نوچ
تسس تسس ىراوخ هب رگنم نم ىوس
تست ىاهگر رد هچ نآ ميوگن ات
ىا هديد نوزفا نم زا ار دوخ لقع
ىا هديد نوچ ار لقع مك نم رم
هجم ام ردنا لفاغ گرگ وچمه
هب لقع ىب وت لقع گنن ز ىا
تسا مدرم ى هليقع وت لقع هك نوچ
تسا مدژك و رام هك نآ تسا لقع هن نآ
داب لا وت ركم و ملظ مصخ
داب هاتوك ام ز وت لقع و لضف
بجع ىا رگ نوسف مه ىرام وت مه
برع گنن ىا ىرام و ريگرام
ىتخانشب دوخ ىتشز رگا غاز
ىتخادگب مغ و درد زا فرب وچمه
ودع نوچ دناوخب رگنوسفا درم
وا رب نوسفا رام و رام رب نوسف وا
رام نوسفا وا ماد ىدوبن رگ
راكش ىتشگ ار رام نوسف ىك
Te charmer, from greed and getting and making,
is not conscious of the snake’s spell at the time.
راك و بسك صرح ز رگنوسفا درم
رام نوسفا نامز نآ دباين رد
Te snake says, ‘O charmer, beware, beware!
You have beheld your own spell: now behold mine!
You beguile me with the Name of God
in order that you may expose me to shame and confusion.
Te Name of God enthralled me, not your contrivance:
you made the Name of God a trap: woe to you!
Te Name of God will take vengeance from you on my behalf:
I commit my soul and body to the Name of God.
Either it will sever the vein of your life by my stroke,
or it will bring you into a prison as me.”’
Rough speeches of this sort, volumes,
the woman recited to her youthful husband.
How the man counselled his wife, saying, “Do not look with contempt on the poor,
but regard the work of God as perfect, and do not let your vain thought and opinion
of your own penury cause you to sneer at poverty and revile the poor .”
“O woman,” said he, “are you a woman or the father of sorrow?
Poverty is pride, and do not you beat me on the head .
Wealth and gold are as a cap to the head:
it is the bald man that makes a shelter of his cap,
He that has curly and beautiful locks
is happier when his cap is gone.
Te man of God resembles the eye:
therefore sight is better bare than covered.
When a slave-dealer ofers for sale,
he removes from the slave the garment that hides defects.
But if there be any defect, how should he strip?
No, he tricks him by means of the garment.
‘Tis one’, says he, ‘is ashamed of good and evil:
stripping him would cause him to run away from you.’
نيه و نيه رگ نوسف ىا ديوگ رام
نيبب نم نوسف ىديد دوخ نآ
ارم رم ىبيرف قح مان هب وت
ارم رش و روش ىاوسر ىنك ات
وت ىار نآ هن تسب مقح مان
وت ىاو ىدرك ماد ار قح مان
نم داد وت زا دناتسب قح مان
نت و ناج مدرپس قح مان هب نم
درب تناج گر نم مخز هب اي
درب تنادنز هب نم نوچمه هك اي
اهراتفگ نشخ هنوگ نيا زا نز
اهراموط ناوج ىوش رب دناوخ
هنعط و رگن لامك نامگ هب قح راك رد و رگنم ىراوخ هب ناريقف رد هك ار نز رم درم ندرك تحيصن
نتشيوخ ىياون ىب نامگ و لايخ هب ناريقف و رقف رب نزم
نزحلا وب اي ىنز وت نز ىا تفگ
نزم رس رب ارم دمآ رخف رقف
هلك نوچمه دوب ار رس رز و لام
هانپ دزاس هلك زك وا دوب لك
شدشاب انعر و دعج فلز هك نآ
شديآ رتشوخ تفر شهلك نوچ
رصب دننام هب دشاب قح درم
رظن هديشوپ هك هب ش هنهرب سپ
شورف هدرب نآ ندرك هضرع تقو
شوپ بيع ى هماج هدنب زا دنك رب
دنك ىك هنهرب ىبيع دوب رو
دنك ىو اب ىا هعدخ هماج هب لب
دب و كين زا تسا هدنمرش نيا ديوگ
دمر وت زا وا ندرك هنهرب زا
Te merchant is plunged in vice up to the ears,
the merchant has money, and his money covers his vice,
For because of greed none that is covetous sees his vice:
greedy feelings of cupidity are a bond uniting hearts;
ىعماط دنيبن شبيع عمط زك
ىعماج اهعمط ار اهلد تشگ
And if a beggar speak a word like the gold of the mine,
his wares will not fnd the way to the shop.
Te afair of poverty is beyond your apprehension:
do not look on poverty with contempt,
Because dervishes are beyond property and wealth:
they possess an abundant portion from the Almighty.
Te High God is just,
and how should the just behave tyrannously to the dispirited?
Give fortune and goods to that one,
while they put this one on the fre?
Te fre burns him because he has this thought about the Lord
who created both worlds.
Is ‘Poverty is my pride’ vain and false?
No; it is thousands of hidden glories and disdains.
You in anger have poured nicknames on me:
you have called me a catcher of friends and a snake catcher.
If I catch the snake, I extract its fangs
in order that I may save it from having its head crushed.
Because those fangs are an enemy to its life,
I am making the enemy a friend by means of this skill.
Never do I chant my spell from desire:
I have turned this desire upside down.
God forbid! I desire nothing from created beings:
through contentment there is a world within my hear
You, on the top of the pear-tree, see like that:
come down from it, that the thought may not continue.
When you turn round and round and become giddy,
you see the house turning round, and it is you are that.
ناك رز نوچ نخس ديوگ ادگ رو
ناكد رد وا ى هلاك دباين هر
تست مهف ىارو ىشيورد راك
تسس تسس رگنمب ىشيورد ىوس
لام و كلم ىارو ناشيورد هك نآ ز
للجلا وذ زا فرژ دنراد ىيزور
نلداع و تسا لداع ىلاعت قح
نلد ىب رب ىرگمتسا دننك ىك
دنهد لاك و تمعن ار ىكي نآ
دنهن شتآ رس رب ار رگد نيو
شوگ هب ات هقرغ تسا بيع رد هجاوخ
شوپ بيع شلام و تسا لام ار هجاوخ
زاجم و تسا فازگ زا ىرخف رقف
زان و تسا ناهنپ زع نارازه ىن
ىدنار اهبقل نم رب بضغ زا
ىدناوخ مريگ رام و ريگراي
رام نادند منك رب مريگب رگ
رارض دوبن نتفوك رس زا شات
تسوا ناج ىودع نادند نآ هك نآ ز
تسود ملع نيز منك ىم ار ودع نم
نوسف نم مناوخن زگره عمط زا
نوگن رس نم ما هدرك ار عمط نيا
تسين قلخ زا نم عمط ل شاح
تسا ىملاع نم لد رد تعانق زا
نانچ ىنيب نبدورما رس رب
نامگ نآ دنامن ات آ دورف نآ ز
ىوش هتشگ رس و ىدرگ رب هك نوچ
ىوت نآ و ىنيب هدندرگ ار هناخ
نامگ نيا دراد هك ازوس ششتآ
ناهج ود ره قلاخ ىادخ رب
ى هبات ،دنيب دوخ دوجو ى هربنچ زا ار سك ره تسا ىو هك اج نآ زا ىسك ره نديبنج هك نآ نايب رد
همه زا دوش ديپس ديآ نوريب اهگنر زا هبات نوچ ديامن خرس خرس و ديامن دوبك ار باتفآ دوبك
دشاب ماما و دشاب رتوگ تسار وا رگيد ىاه هبات
Explaining how every one’s movement proceeds fom the place where he is,
he sees every one fom the circle of his own self-existence: a blue glass shows the sun as blue,
a red glass as red, when the glass escapes fom colour, it becomes white,
it is more truthful than all other glasses and is the Imam.
Abu Jahl saw Ahmad (Mohammed) and said,
‘It is an ugly fgure that has sprung from the sons of Hashim!’
Ahmad said to him, ‘You are right, you have spoken truth,
although you are impertinent.’
Te Siddiq saw him and said, ‘ O Sun,
you are neither of East nor of West: shine beauteously!’
Ahmad said, ‘ You have spoken the truth, O dear friend,
O you that have escaped from this world of nothingness.’
Tey that were present said, O king, why did you call both of them
truth-tellers when they contradicted each other?’
He replied, ‘I am a mirror polished by the hand:
Turcoman and Indian behold in me that which exists.’
O wife, if you deem me very covetous,
rise above this womanish care.
Tis resembles no logic and mercy:
where that blessing greed?
Make trial of poverty for a day or two,
that you may see in poverty double riches.
Have patience with poverty and abandon this disgust,
because in poverty there is the light of the Lord of glory.
Do not look sour, and see thousands of souls plunged,
through contentment, in an ocean of honey.
Behold hundreds of thousands of bitterly sufering souls
steeped in rose-syrup, like the rose.
Oh, alas, would that you had comprehension, so that the unfolded tale
of my heart might be shown forth to you from my soul
Tis discourse is milk in the teat of the soul:
it will not fow well without some one to suck.
When the hearer has become thirsty and craving,
the preacher, if he is dead, becomes eloquent.
تفگب و لهج وبا ار دمحا ديد
تفگش مشاه ىنب زك ىشقن تشز
ىتسار هك ار و رم دمحا تفگ
ىتسازفا راك هچ رگ ىتفگ تسار
باتفآ ىا تفگب شقيدص ديد
باتب شوخ ىبرغ ز ىن ىقرش ز ىن
زيزع ىا ىتفگ تسار دمحا تفگ
زيچ هن ىايند ز وت هديهر ىا
ىرولا ردص ىا دنتفگ نارضاح
ارچ ار وگ دض ود ىتفگ وگ تسار
تسد لوقصم ما هنييآ نم تفگ
تسه هك دنيب نآ نم رد ودنه و كرت
ارم ىنيب ىم عامط را نز ىا
آ رترب هنانز ىرحت نيز
دوب تمحر و دنام ار عمط نيا
دوب تمعن نآ هك اج نآ عمط وك
وت ود ىزور ار رقف نك ناحتما
وت ود ىنيب انغ ردنا رقف هب ات
للم نيا راذگب و رقف اب نك ربص
للجلا وذ زع تسا رقف رد هك نآ ز
نيبب ناج نارازه و شورفم هكرس
نيبگنا رحب قرغ تعانق زا
رگن شك ىخلت ناج نارازه دص
ركش لگ ردنا هتشغآ لگ وچمه
ىدب اجنگ ارت رم اغيرد ىا
ىدش اديپ لد حرش مناج ز ات
ناج ناتسپ رد تسا ريش نخس نيا
ناور ددرگ ىمن شوخ هدنشك ىب
دش هدنيوج و هنشت نوچ عمتسم
دش هدنيوگ دوب هدرم را ظعاو
When the hearer is fresh and without fatigue,
the mute and deaf will fnd a hundred tongues to speak with
للم ىب دمآ هزات نوچ عمتسم
لل و گنگ نتفگ هب ددرگ نابز دص
When a stranger comes in at my door,
the women of the harem hide themselves in the veil,
But if a harmless relative should come in,
those covered ones will lif up their face-veils.
Everything that is made beautiful and fair and lovely
is made for the eye of him that sees.
How should the sound of melody and treble and bass
be for the insentient ear of one who is deaf ?
Not in vain did God make musk fragrant: He made it for the sense,
He did not make it for one whose nostrils are blocked.
God has fashioned the earth and the sky,
He has raised in the midst much fre and light.
Tis earth for those of clay,
heaven to be the abode of the celestials
Te low man is the enemy of what is high:
the purchaser of each place is manifest.
O chaste woman, have you ever risen up
and decked yourself for the sake of him that is blind?
If I should fll the world with hidden pearls, how should I fare,
since they are not your portion?
O wife, take leave of quarrelling and waylaying,
and if you will not, take leave of me!
What room do I have for quarrelling with the good or the bad? —
for this heart of mine is recoiling from acts of peace.
If you keep silence, and if not,
I will so do that at this very moment I will leave my house and home.”
How the wife paid regard to her husband and begged God
to forgive her for what she had said.
When the wife saw that he was ferce and unmanageable,
she began to weep: tears in sooth are a woman’s lure.
She said, “When did I imagine such from you?
I hoped of you something diferent.”
مرد زا ديآ رد مرحمان هك نوچ
مرح لها دنوش ناهنپ رد هدرپ
دنزگ زا رود ىمرحم ديآ رد رو
دنب ىور ناريتس نآ دنياشگ رب
دننك ابيز و شوخ و بوخ ار هچ ره
دننك انيب ى هديد ىارب زا
مب و ريز و گنچ زاوآ دوب ىك
مصا سح ىب شوگ ىارب زا
دركن مد شوخ قح هدوه ىب ار كشم
دركن مشخا ىپ وا درك سح رهب
تس هتخاس رب نامسآ و نيمز قح
تس هتخارفا رون و ران سب نايم رد
نايكاخ ىارب زا ار نيمز نيا
نايكلفا نكسم ار نامسآ
دوب لاب نمشد ىلفس درم
دوب اديپ ناكم ره ىرتشم
ىتساخرب وت چيه هريتس ىا
ىتسارآ روك رهب ار نتشيوخ
منك نونكم رد رپ ار ناهج رگ
منك نوچ دشابن نوچ وت ىزور
وگب نز ىا ىنز هر و گنج كرت
وگب نم كرت هب ىيوگ ىمن رو
دب و كين گنج ىاج هچ ارم رم
دمر ىم مه اهحلص زا ملد نياك
منك نآ هنرگ و ىدرك شمخ رگ
منك نام و ناخ كرت مد نيمه هك
شيوخ ى هتفگ زا ندرك رافغتسا و ار رهوش نز ندرك تاعارم
تسا نسوت و دنت هك ار وا ديد وچ نز
تسا نز ماد دوخ هيرگ نايرگ تشگ
متشادنپ نينچ ىك وت زا تفگ
متشاد رگيد ديموا نم وت زا
Te wife approached by the way of self-negating
“I am your dust,” said she, “not your lady-wife.
ىتسين قيرط زا دمآ رد نز
ىتس هن ميامش كاخ نم تفگ
Body and soul and all I am are yours:
the entire authority and command belongs to you.
If because of poverty my heart has lost patience,
it is not for my own sake, but for your.
You have been my remedy in afictions:
I am unwilling that you should be penniless.
On my soul and conscience, this is not for my own sake:
this wailing and moaning is on account of you.
By God that at every moment
my self would gladly die for your self before you
Would that your soul, to which my soul is devoted,
were aware of my soul’s inmost thoughts!
Inasmuch as you have such opinion of me,
I am grown weary both of soul and of body.
I cast earth on silver and gold,
since you behave thus to me, O comfort of my soul.
You who dwell in my soul and heart,
will you declare yourself to be quit of me for this amount?
Leave! For you have the power,
oh, my soul pleads against your making this declaration.
Remember the time when I was as the idol
and you as the idolater.
Your slave has kindled her heart to comply with you:
whatever you call ‘cooked,’ she says it is ‘burnt’:
Whatever you may cook me with, I am your spinach:
whether sour broth or sweet, you art worthy.
I uttered infdelity: lo, I have returned to the true faith,
I am come with all my soul to your command.
I did not know your kingly nature;
I rudely urged my beast before you.
Since I have made a lamp of your forgiveness, I repent;
I cast away opposition.
I am lying before you sword and winding-sheet:
I am bending my neck towards you: strike!
تست نآ متسه هچ ره و ناج و مسج
تست نامرف ىگلمج نامرف و مكح
تسج ربص زا ملد ىشيورد ز رگ
تسا وت رهب نآ تسين مشيوخ رهب
اود ىدوب اهدرد رد ارم وت
اون ىب ىشاب هك مهاوخ ىمن نم
نيا تسين مشيوخ رهب زك وت ناج
نينح و هلان نيا متست ىارب زا
وت شيوخ رهب هك لا و نم شيوخ
وت شيپ دريم هك دهاوخ سفن ره
ىدف نم ناور شك تناج شاك
ىدب فقاو نم ناج ريمض زا
نظ هب ىدوب نينچ نيا نم اب وت نوچ
نت ز مه متشگ رازيب ناج ز مه
نوچ ميدرك رز و ميس رب ار كاخ
نوكس ار ناج ىا نم اب ىنينچ وت
ىنك ىم اج ملد و ناج رد هك وت
ىنك ىم اربت نم زا ردق نيز
هاگتسد تتسه هك نك اربت وت
هاوخ رذع ناج ارت ىاربت ىا
نم هك ار ىنامز نآ نك ىم داي
نمش نوچ ىدوب وت مدوب منص نوچ
تس هتخورفا لد وت قفو رب هدنب
تس هتخوس ديوگ تخپ ىيوگ هچ ره
ىزپ مچ ره اب وت خاناپس نم
ىزس ىم نيريش هك اي اب شرت اي
مدمآ ناميا هب كن متفگ رفك
مدمآ ناج رس زا تمكح شيپ
متخانشن ارت ى هناهاش ىوخ
متخات رد رخ خاتسگ وت شيپ
متخاس ىغارچ وت وفع ز نوچ
متخادنا ضارتعا مدرك هبوت
نفك و ريشمش وت شيپ مهن ىم
نزب ار ندرگ وت شيپ مشك ىم
You are talking of bitter separation:
do whatever you will, but do not this.
نخس ىيوگ ىم خلت قارف زا
نكم نيا نكيل و نك ىهاوخ هچ ره
Your conscience within you is a pleader on my behalf;
it is a perpetual intercessor with you in my absence.
What pleads within you for me is your nature:
from reliance on it my heart sought sin.
Have mercy, unbeknown to yourself, O angry one,
O you whose nature is better than a hundred pounds of honey.”
In this fashion was she speaking graciously and winningly:
meanwhile a weeping came upon her.
When the tears and sobs passed beyond bounds—
from her who was fascinating even without tears—
Tere appeared from that rain a lightning-fash
that shot a spark of fre into the heart of the lonely man.
She by whose beauteous face man was enslaved,
how will it be when she begins to play the slave?
She at whose haughtiness your heart is trembling,
how will you fare when she falls a-weeping before you?
She from whose disdain your heart and soul are bleeding,
how will it be when she turns to entreaty?
She in whose tyranny and cruelty we are snared,
what plea shall we have when she rises to plead?
(Te love of desired things, women, etc.) is decked out for men:
God has arranged it: how can they escape from what God has arranged?
Inasmuch as He created her that he might take comfort in her,
how can Adam be parted from Eve?
Tough he be Rustam son of Zal and greater than Hamza,
as regards authority he is his old woman’s captive.
He, to whose words the world was enslaved, used to cry,
“Speak to me, O Humayra!”
Te water prevailed over the fre by its dread onset,
the fre makes it seethe when it is screened.
When a cauldron comes between, O king,
it annihilates the water and converts it into air.
If outwardly you art dominating your wife, like the water,
inwardly you are dominated and are seeking your wife.
رس تسه ىهاوخ رذع نم زا وت رد
رمتسم ىعيفش وا نم ىب وت اب
تست قلخ تنورد رد مهاوخ رذع
تسج مرج نم لد وا دامتعا ز
نيگمشخ ىا دوخ ز ناهنپ نك محر
نيبگنا نم دص ز هب تقلخ هك ىا
داشگ و فطل اب تفگ ىم قسن نيز
داتف ىو رب ىا هيرگ هنايم رد
ىاه ىاه و تشذگ دح زا نوچ هيرگ
ىابر لد دوخ وا دب هيرگ ىب هك وز
ديدپ ىقرب ىكي ناراب نآ زا دش
ديحو درم لد رد ىرارش دز
درم دوب شبوخ ىور ى هدنب هك نآ
درك زاغآ ىگدنب نوچ دوب نوچ
دوب نازرل تلد شربك زا هك نآ
دوش نايرگ وت شيپ نوچ ىوش نوچ
دوب نوخ ناج و لد شزان زا هك نآ
دوب نوچ وا زاين رد ديآ هك نوچ
تسام ماد شيافج و روج رد هك نآ
تساخ رذع رد وا وچ دوب هچ ام رذع
تس هتسارآ قح ِ ساّنلِل َ نّي ُ ز
تسج دنناد نوچ تسارآ قح هچ نآ ز
ديرفآ شاهيلا نكسي ىپ نوچ
ديرب اوح زا مدآ دناوت ىك
شيب هزمح زو دوب را لاز متسر
شيوخ لاز ريسا نامرف رد تسه
ىدمآ شتفگ تسم ملاع هك نآ
ىدز ىم ءاريمح اي ىنيملك
بيهن زا شتآ رب دش بلاغ بآ
باجح رد دشاب وچ دشوج ششتآ
ار ود ره ديآ لياح ىگيد هك نوچ
اوه شدرك ار بآ نآ درك تسين
ىبلاغ را بآ وچ نز رب ارهاظ
ىبلاط ار نز و بولغم انطاب
Tis is characteristic of Man: to the animals love is wanting,
and that arises from inferiority.
تسا ىمدآ رد ىتيصاخ نينچ نيا
تسا ىمك زا نآ تسا مك ار ناويح رهم
Explanation of the Tradition, “Verily, they prevail over the wise man,
and the ignorant man prevails over them.”
Te Prophet said that woman prevails exceedingly
over the wise and intelligent,
On the other hand, ignorant men prevail over woman,
for in them the ferceness of the animal is imprisoned.
Tey lack tenderness, kindness, and afection,
because animality predominates over their nature.
Love and tenderness are human qualities;
anger and lust are animal qualities.
She is a ray of God, she is not that beloved:
she is creative, you might say she is not created.
How the man yielded to his wife’s request that he should seek the means of livelihood,
and regarded her opposition as a Divine indication: To the mind of every knowing man
it is a fact that with the revolving object there is one that causes it to revolve.
Te man became as sorry for that speech
as at the hour of death a tyrannical ofcer for his tyranny.
He said, “How did I become the adversary of the life of my soul
(jaan-i-jaan)? How did I bestow kicks on the head of my soul? “
When the destiny comes, it mufes the sight,
so that our intellect cannot distinguish foot from head.
As soon as the destiny is past, it devours itself:
rending the veil, it tears its bosom.
Te man said, “O wife, I am repenting:
if I have been an infdel, I will become a Moslem.
I am a sinner against you: have mercy,
do not dig me up all at once from root and foundation.”
If the old infdel is repenting,
he becomes a Moslem when he pleads for pardon.
لهاجلا نهبلغي و لقاعلا نبلغي نهنا هك ربخ نيا نايب رد
نلقاع رب نز هك ربمغيپ تفگ
نلد بحاص رب و تخس ديآ بلاغ
دنوش هريچ نلهاج نز رب زاب
دنور هريخ سب و دنت ناشيا هك نآ ز
دادو و فطل و تقر ناشدوب مك
داهن رب بلاغ تسا ىناويح هك نآ ز
دوب ىناسنا فصو تقر و رهم
دوب ىناويح فصو توهش و مشخ
نآ و تشيعم بلط زا دوب نز سامتلا هچ نآ هب ار دوخ درم ندرك ميلست
نتسناد قح تراشا ار نز ضارتعا
تسه ىا هدننادرگ هدندرگ اب هك تسه ىا هدنناد ره لقع دزنب
نانچ دش ناميشپ نتفگ نآ ز درم
ناوع ندرم تعاس ىناوع زك
مدمآ نوچ ناج ناج مصخ تفگ
مدز نوچ اهدگل نم ناج رس رب
رصب دشوپ ورف ديآ اضق نوچ
رس ز ار اپ ام لقع دنادن ات
دروخ ىم ار دوخ تشذگب اضق نوچ
درد ىم نابيرگ هديردب هدرپ
موش ىم ناميشپ نز ىا تفگ درم
موش ىم ناملسم رفاك مدب رگ
نكب ىمحر ماوت مراك هنگ نم
نب و خيب زا ميگراب كي نكم رب
دوش ىم ناميشپ را ريپ رفاك
دوش ىم ناملسم درآ رذع هك نوچ
تسين قوشعم نآ تسا قح وترپ
تسين قولخم اييوگ نآ تسا قلاخ
He is the merciful and bountiful Lord:
both existence and non-existence are in love with Him.
مرك رپ و تسا تمحر رپ ترضح
مدع مه و دوجو مه وا قشاع
Infdelity and faith are lovers of that Majesty,
both copper and silver are slaves to that Elixir.
Explaining that both Moses and Pharaoh are subject to the Divine Will,
like antidote and poison and darkness and light, and how Pharaoh conversed in solitude
with God, praying that He would not destroy his reputation.
Moses and Pharaoh were servants of Reality;
outwardly the former keeps the way, while the latter has lost the way.
In the daytime Moses was lamenting to God:
at midnight Pharaoh would begin to weep,
Saying, “O God, what shackle is this on my neck?
Were it not for the shackle, who would say ‘I am I’?
By that whereby You have made Moses to be illumined,
by that You have made me to be darkened;
By that whereby You have made Moses’ face like the moon
You have made the moon of my soul to be black-faced.
My star was not better than a moon:
since it has sufered eclipse, what help have I?
If they beat drums in my honour as Lord and Sultan,
the moon is eclipsed and the people beat bowls.
Tey beat those bowls and raise a clamour:
they put the moon to shame by their blows.
I, who am Pharaoh, oh, woe is me because of the people:
my title of My supreme Lord is the blows on the bowl.
We are fellow-servants,
but Your axe is cleaving the sappy boughs in Your forest;
Ten it makes one bough to be frmly planted,
another bough to be lef uncared for.
Te bough has no power against the axe:
no bough escaped from the power of the axe.
By the truth of the might which belongs to Your axe,
do You graciously make these crooked actions straight.”
ايربك نآ قشاع ناميا و رفك
ايميك نآ ى هدنب هرقن و سم
و رون و تاملظ و رهزداپ و رهز هك نانچ دنا تيشم رخسم ود ره نوعرف و ىسوم هك نآ نايب رد
دنكشن سومان ات تولخ هب نوعرف ندرك تاجانم
ىهر ار ىنعم نوعرف و ىسوم
ىهر ىب نيا و دراد هر نآ رهاظ
هدش نلان قح شيپ ىسوم زور
هدمآ نايرگ نوعرف بش مين
مندرگ رب ادخ ىا تسا لغ هچ نياك
منم نم ديوگ هك دشاب لغ هن رو
ىا هدرك رونم ار ىسوم هك نآ ز
ىا هدرك ردكم مه نآ ز ارم رم
ىا هدرك ور هم وت ار ىسوم هك نآ ز
ىا هدرك ور هيس ار مناج هام
ما هراتسا دوبن ىهام زا رتهب
ما هراچ دشاب هچ دمآ فوسخ نوچ
دننز ىم ناطلس و بر رگ متبون
دننز ىم ناگنپ قلخ و تفرگ هم
دننك ىم اغوغ و ساط نآ دننز ىم
دننك ىم اوسر همخز نآ ز ار هام
نم ىاو ترهش ز منوعرف هك نم
نم ىلعلا يبر نآ ساط مخز
تا هشيت اما ميناشات هجاوخ
تا هشيب رد ار خاش دفاكش ىم
دنك ىم لصوم ار ىخاش زاب
دنك ىم لطعم ار رگيد خاش
ىن تسه ىتسد هشيت رب ار خاش
ىن تسج هشيت تسد زا خاش چيه
تسارت هشيت نآ هك تردق نآ قح
تسار وت ار اهيژك نيا نك مرك زا
Once more Pharaoh said to himself, “Oh, wonderful!
Am not I the whole night in ‘O our Lord’ ?
بجع ىا نوعرف هتفگ دوخ اب زاب
بش هلمج ماانبر اي رد هن نم
In secret I am growing humble and harmonious:
when I reach Moses, how am I becoming (so diferent)?
Te colour of base gold is in ten coats:
how is it becoming black-faced in the presence of the fre?
Is it not that my heart and body are under His control,
at one moment He makes me a kernel, at another moment a rind?
When He bids me be a wheat feld, I become green;
when He bids me be ugly, I become yellow.
At one moment He makes me a moon, at another black.”
How, indeed, is the action of God other than this?
Before the bat of His decree, “Be, and it was,”
we are running in Space and beyond.
Since colourlessness became the captive of colour,
a Moses came into confict with a Moses.
When you attain unto the colourlessness which you possessed,
Moses and Pharaoh are at peace
If it occurs to you to ask questions about this mystery,
how should colour be devoid of contradiction?
Te marvel is that this colour arose from that which is colourless:
how did colour arise to war with the colourless?
Inasmuch as oil has been formed from water,
why have oil and water become opposites?
Since the rose springs from the thorn and the thorn from the rose,
why are both of them at war and in recrimination?
Or is this not war? Is it for purpose, an artifce,
like the bickering of those who sell asses?
Or is it neither this nor that? Is it bewilderment?
Te treasure must be sought and this is the ruin.
Tat which you imagine to be the treasure—
through that vain imagination you are losing the treasure.
Know that fancies and opinions are like the state of cultivation:
treasure is not in cultivated spots.
In the state of cultivation there is existence and strife:
the non-existent is ashamed of existent things.
موش ىم نوزوم و ىكاخ ناهن رد
موش ىم نوچ مسر ىم ىسوم هب نوچ
دوش ىم وت هد بلق رز گنر
دوش ىم ور هيس نوچ شتآ شيپ
تسوا مكح رد مبلاق و بلق هك ىن
تسوپ هظحل كي دنك مزغم ىا هظحل
شاب تشك ديوگ هك نوچ مدرگ زبس
شاب تشز ديوگ هك نوچ مدرگ درز
هايس مد كي دنك مهام ىا هظحل
هلا راك نيا ريغ دشاب هچ دوخ
ناكف نك مكح ىاهناگوچ شيپ
ناكمل و ناكم ردنا ميود ىم
دش گنر ريسا ىگنر ىب هك نوچ
دش گنج رد ىيسوم اب ىيسوم
ىتشاد ناك ىسر ىگنر ىب هب نوچ
ىتشآ دنراد نوعرف و ىسوم
لاؤس هتكن نيا رب ديآ ارت رگ
لاق و ليق زا دوب ىلاخ ىك گنر
تساخ گنر ىب زا گنر نياك بجع نيا
تساخ گنج رد نوچ گنر ىب اب گنر
دنا هتشرسا بآ ز ار نغور هك نوچ
دنا هتشگ دض ارچ نغور اب بآ
ارچ لگ زا راخ و تسا راخ زا لگ نوچ
ارجام ردنا و دنگنج رد ود ره
تسا تمكح ىارب نيا تسا گنج هن اي
تسا تعنص ناشورف رخ گنج وچمه
تسا ىناريح نآ هن و تسا نيا هن اي
تسا ىناريو نيا تسج دياب جنگ
ىنك ىم مهوت شجنگ وت هچ نآ
ىنك ىم مگ ار جنگ مهوت نآ ز
اهيار و مهو وت ناد ترامع نوچ
اهياج ترامع رد دوبن جنگ
دوب ىگنج و ىتسه ترامع رد
دوب ىگنن اهتسه زا ار تسين
It is not the case that the existent implored help against non-existence;
no, the nonexistent repelled the existent.
درك دايرف ىتسين زا تسه هك ىن
درك داداو ار تسه نآ تسين هكلب
Do not say, “I am feeing from the non-existent”;
no, it is feeing from you. Stop!
Outwardly it is calling you towards itself,
but inwardly it is driving you away with the cudgel of rejection.
O man of sound heart, it is walking backwards:
know that the rebelliousness of Pharaoh was from Moses.
Te reason why the unblessed are disappointed of both worlds,
“he has lost this life and the life to come.”
Te dear hakim being frmly convinced
that the sky is an egg and the earth like its yolk,
Some one asked him how this earth remains,
in the midst of this surrounding expanse of sky,
Suspended in the air like a lamp,
moving neither to the bottom nor to the top
Te philosopher said to him, “It remains in the air
because of the attraction exerted by the sky from six directions
Like a vault moulded of lodestone:
a suspended piece of iron remains in the middle.”
Said the other, “How should the pure sky
draw the dark earth to itself ?
No, it is repelling it from six directions:
hence it remains amidst the violent winds.”
Ten, because of the repulsion exerted by the hearts of the perfect,
the spirits of Pharaohs remain in perdition.
Terefore, through being rejected by this world and by that world,
these lost ones have been lef without either this or that.
If you turn away your head from the servants of the Almighty,
know that they are disgusted by your existence.
Tey possess the amber: when they display it,
they make the straw of your existence frenzied.
تسين ز منازيرگ نم هك وگم وت
تسيب تسا نازيرگ وت زا وا هكلب
دوخ ىوس وا تدناوخ ىم ارهاظ
در بوچ اب تدنار ىم نورد زو
ميلس ىا تس هنوگژاب ىاهلعن
ميلك زا ناد ىم نوعرف ترفن
َ ة َ ر ِ خ ْ لا َ و ايْ نّ دلا َ ر ِ سَ خ هك ناهج ود زا ايقشا نامرح ببس
تسا هدرك ىداقتعا كميكح نوچ
تسا هدرز نوچ نيمز هضيب نامساك
نادكاخ نيا دنامب نوچ لئاس تفگ
نامسآ طيحم نيا نايم رد
اوه رد قلعم ىليدنق وچمه
ىلع رب ىن دور ىم لفسا هب ىن
امس بذج زك تفگ شميكح نآ
اوه ردنا دنامب شش تاهج زا
هتخير ى هبق سيطانغم ز نوچ
هتخيوآ ىنهآ دنام نايم رد
افص اب نامسآ تفگ رگد نآ
ار هريت نيمز دوخ رد دشك ىك
تاهج شش زا دنك ىم شعفد هكلب
تافصاع نايم ردنا دنامب نآ ز
لامك لها رطاخ عفد ز سپ
للض ردنا دنامب نانوعرف ناج
ناهج نآ و ناهج نيا عفد ز سپ
نآ و نيا ىب ناهر ىب نيا دنا هدنام
للجلا وذ ناگدنب زا ىشكرس
للم وت دوجو زا دنراد هك ناد
دننك اديپ نوچ دنراد ابرهك
دننك اديش ارت ىتسه هاك
When they conceal their amber,
they quickly make your submission rebellion.
دننك ناهنپ نوچ شيوخ ىابرهك
دننك نايغط ارت ميلست دوز
Tat is like the stage of animality,
which is captive and subject to humanity.
Know that the stage of humanity
is subject to the power of the saints as the animal, O master.
Ahmad in righteousness called the whole world his servants:
read, “Say, O My servants.”
Your intellect is like the camel-driver, and you are the camel:
it drives you in every direction under its bitter control.
Te saints are the intellect of intellect,
and intellects to the end are like camels.
Come now, look upon them with consideration:
there is one guide, and a hundred thousand souls.
What is the guide and what the camel-driver?
Get an eye that may behold the Sun!
Lo, the world has been lef nailed fast in night,
day is waiting expectantly, depending on the sun.
Here is a sun hidden in a mote,
a ferce lion in the feece of a lamb.
Here is an ocean hidden beneath straw:
beware, do not step on this straw with hesitancy.
A feeling of hesitancy and doubt in the heart
is a Divine mercy in regard to the guide.
Every prophet came alone into this world: he was alone,
and he had a hundred unseen worlds within him.
By his power he enchanted the macrocosm;
he enfolded himself in a very small frame.
Te foolish deemed him to be lonely and weak:
how is he weak who has become the King’s companion?
Te foolish said, “He is a man, nothing more”:
woe to him that reckons not the end!
تسا ىناويح ى هبترم هك نانچ نآ
تسا ىناسنا ى هبغس و ريسا واك
ايلوا تسد هب ناسنا ى هبترم
ايك ىا شسانش ناويح نوچ هبغس
داشر رد دمحا دناوخ دوخ ى هدنب
دابع اي ْ لُ ق ناوخب ار ملاع هلمج
رتش وت نابرتش نوچمه وت لقع
رم مكح رد فرط ره دناشك ىم
اهلقع و ايلوا دنلقع لقع
اهتنا ات نارتشا لاثم رب
رابتعا ز رخآ رگنب ناشيا ردنا
رازه دص ناج تسا زوولق كي
بايب نابرتشا هچ و زوولق هچ
باتفآ دنيب هديد ناك ىا هديد
زود خيم هدنامب بش رد ناهج كن
زور و تسا ديشروخ فوقوم رظتنم
ىا هرذ رد ناهن ىديشروخ تنيا
ىا هرب نيتسوپ رد رن ريش
هاك ريز رد ناهن ىيايرد تنيا
هابتشا اب هنم نيه هك نيا رب اپ
نورد رد ىنامگ و ىهابتشا
نومنهر رهب تسا قح تمحر
ناهج رد دمآ درف ربميپ ره
ناهن رد شيامنهر نآ دوب درف
درك رحس تردق هب ىربك ملاع
درون ىشقن نيهك رد ار دوخ درك
فيعض و دنديد درف شناهلبا
فيرح دش هش اب هك نآ تسا فيعض ىك
تسين شيب ىدرم دنتفگ ناهلبا
تسين شيدنا تبقاع واك نآ ىاو
كله ار ىركشل قح هك دهاوخ نوچ ،ار حلاص ى هقان و حلاص سح ىاه هديد نديد مصخ ىب و ريقح
هچ رگا كدنا و ار نامصخ ديامن ريقح ناشيا رظن رد دنك
لوُ عْ فَ م َ ناك ًارْ مَأ ُّ لا َ ي ِ ضْ قَ يِل ْ مِ هِ نُ ي ْ عَأ يِ ف ْ مُ كُلّلَ قُ ي َ و مصخ نآ دشاب بلاغ
How the eyes of (external) sense regarded Salih and his she-camel as despicable
and without a champion; when God is about to destroy an army
He makes their adversaries appear despicable and few in their sight,
even though the adversary be superior in strength:
“ and He was making you few in their eyes,
that God might bring to pass a thing that was to be done.”
Te she-camel of Salih was in form a camel:
that bitter tribe hamstrung her in their folly.
When they became her foes on account of the water,
they were blind to bread and blind to water.
God’s she-camel drank water from brook and cloud:
they withheld God’s water from God.
Te she-camel of Salih became, like the bodies of righteous men,
an ambush for the destruction of the wicked,
Tat what Let God’s she-camel have her portion of water, has brought
against that people, through the ordainment of death and woe.
Te vengeance, which is God’s minister, demanded from them
an entire town as the blood-price of a single camel.
His spirit is like Salih, and his body is the she-camel:
the spirit is in union, the body in want.
Te Salih-spirit is not susceptible to afictions:
the blows fall on the camel, not on the essence.
No one gains victory over their hearts:
harm comes to the oyster-shell, not to the pearl.
Te Salih-spirit is not capable of being hurt:
the light of God is not subject to infdels.
Te Soul attached to it the earthly body,
that they might hurt and sufer tribulation,
Not knowing that to hurt this is to hurt Him:
the water in this jar is joined with the water in the river.
God connected with a body,
in order that he might become a refuge for the whole world.
Be a slave to the camel, which is the saint’s body
that you may become the fellow-servant of the Salih-spirit.
رتش دب تروص هب حلاص ى هقان
رم موق نآ لهج ز شدنديرب ىپ
دندش شمصخ نوچ بآ ىارب زا
دندب ناشيا روك بآ و روك نان
غيم و ىوج زا دروخ بآ لا ةقان
غيرد قح زا دنتشاد ار قح بآ
ناحلاص مسج وچ حلاص ى هقان
ناحلاط كله رد ىنيمك دش
درد و گرم مكح ز تما نآ رب ات
درك هچ اهايْ ق ُ س َ و ِّ لا َ ةَ قان
تسجب ناشي ز ادخ رهق ى هنحش
تسرد ىرهش ىرتشا ىاهبنوخ
تسا هقان نت و حلاص نوچمه حور
تسا هقاف رد نت و لصو ردنا حور
تسين تافآ لباق حلاص حور
تسين تاذ رب دوب هقان رب مخز
رفظ ناشيا لد رب دباين سك
رهگ رب ىن ررض دمآ فدص رب
تسين رازآ لباق حلاص حور
تسين رافك ى هبغس نادزي رون
ناهن ىمسج اب تسويپ نآ زا قح
ناحتما دننيب و دنرازآ شات
تسوا رازآ نيا رازآك ربخ ىب
تسوج بآ اب لصتم مخ نيا بآ
هلا ىمسج اب درك قلعت نآ ز
هانپ ار ملاع هلمج ددرگ هك ات
شاب هدنب ار ىلو مسج ى هقان
شات هجاوخ حلاص حور اب ىوش ات
Salih said, “Inasmuch as you have shown this envy,
afer three days the punishment will arrive from God.
دسح نيا ديدرك هك نوچ حلاص تفگ
دسر تمقن ادخ زا زور هس دعب
Afer three more days there will come from the Taker of life
a calamity that has three signs.
Te colour of all your faces will be changed,
colours diferent to look at.
On the frst day your faces will be like safron,
on the second your faces will be red like arghawan.
On the third, all your faces will become black:
afer that, the vengeance of God will arrive.
If you desire from me the sign of this threatened chastisement,
the she-camel’s foal has run towards the mountains:
If you can catch him, there is help;
else the bird of hope has surely escaped from the snare.”
None was able to overtake the foal:
he went into the mountains and vanished.
Salih said, “You see, the destiny has been ratifed
and has beheaded the phantom of your hope.”
What is the she-camel’s foal? His heart,
which you may bring back to its place by means of well-doing and piety.
If his heart comes back, you are saved from that (Divine punishment);
otherwise you are despairing and biting your fore-arms (in remorse).
When they heard this dark threat,
they cast down their eyes and waited for it.
On the frst day they saw their faces yellow:
from despair they were sighing heavily.
On the second day the faces of all became red:
the time for hope and repentance was lost.
On the third day all their faces became black:
the prediction of Salih came true without dispute.
When they all were cast away in despair,
they fell on their knees, like camels.
Gabriel, the trusted, brought in the Qur’an
the description of this kneeling, jathimin.
Kneel at the time when they are teaching you
and bidding you dread such a kneeling as this.
ناتس ناج زا رگد زور هس دعب
ناشن هس دراد هك ديآ ىتفآ
رگد ددرگ نات هلمج ىور گنر
رظن ردنا فلتخم گنر گنر
نارفعز نوچ ناتيور لوا زور
ناوغرا نوچمه خرس ور مود رد
هايس اهور همه ددرگ موس رد
هلا رهق دسر ردنا نآ زا دعب
ديعو نيز نم زا ديهاوخ ناشن رگ
ديود هك ىوس هب هقان ى هرك
تسه هراچ نتفرگ شديناوت رگ
تسج ماد زا ديما غرم دوخ هن رو
ديسر هرك نآ ردنا تسناتن سك
ديدپان دش اهراسهك رد تفر
تس هدش مربم اضق نآ ديديد تفگ
تس هدز ندرگ ار ديموا تروص
شرطاخ دشاب هچ هقان ى هرك
شرب و ناسحا ز ديرآ اجب هك
نآ زا ديتسر شلد ديآ اجب رگ
نازگ ار دعاس و ديديمون هن رو
ردكنم ديعو نيا دندينش نوچ
رظتنم ار نآ و دنداهنب مشچ
درز دنديد دوخ ىور لوا زور
درس هآ ىديماان زا دندز ىم
مود زور همه ىور دش خرس
مگ تشگ هبوت و ديموا تبون
همه ىور موس زور هيس دش
همحلم ىب دش تسار حلاص مكح
دندز رس ىديماان رد همه نوچ
دندمآ وناز ود رد ناغرم وچمه
نيما ليربج دروآ ىبن رد
نيمثاج ار ندز وناز نيا حرش
دننك تميلعت هك نز مد نآ وناز
دننك تميب ندز وناز نينچ زو
Tey were waiting for the stroke of vengeance:
the vengeance came and annihilated this town.
ار رهق مخز دنتشگ رظتنم
ار رهش نآ درك تسين دمآ رهق
Salih went from his solitude to the town:
he beheld the town amidst smoke and heat.
He heard wailing from their limbs:
the lamentation was plain, those who uttered it invisible.
He heard wailings from their bones:
tears of blood from their spirits, like hailstones.
Salih heard that and set to weeping:
he began to lament for them that made lamentation.
He said, “O people that lived in vanity,
and on account of you I wept before God!
God said, ‘Have patience with their iniquity:
give them counsel, not much remains of their period.’
I said Counsel is barred by ill-treatment:
the milk of counsel gushes forth from love and joy.
Much ill-treatment have they bestowed on me,
the milk of counsel is curdled in my veins.’
God said to me, `I will give you a boon;
I will lay a plaster on those wounds.’
God made my heart clear as the sky;
He swept your oppression out of my mind.
I went once more to admonition;
I spoke parables and words as sugar,
I produced fresh milk from the sugar;
I mingled milk and honey with my words.
In you those words became like poison,
because you were flled with poison from the root and foundation
How should I be grieved that grief is overthrown?
You were grief, O obstinate people.
Does any one lament the death of grief ?
Does any one tear out his hair when the sore on his head is removed?

He turned to himself and said, “ O mourner,
those folk are not worth your mourning.”
Recite correctly—do not regard my misquotation—
“Say, how shall I be grieved for an unjust people?”
تفر رهش ىوس هب تولخ زا حلاص
تفت و دود نايم ردنا ديد رهش
دينش ىم ناشيا ىازجا زا هلان
ديدپان نايوگ هحون اديپ هحون
اه هلان وا دينش ناشاهناوختسا ز
اه هلاژ نوچ ناشناج زا زير كشا
درك زاس هيرگ و دينشب نآ حلاص
درك زاغآ نارگ هحون رب هحون
هتسيز لطاب هب ىموق ىا تفگ
هتسيرگب قح شيپ نم امش زو
ناشروج رب نك ربص هتفگب قح
ناشرود زا دنامن سب هد ناشدنپ
افج زا دنب دش دنپ هتفگب نم
افص زو دشوج رهم زا دنپ ريش
نم ىاج رب افج زا ديدرك هك سب
نم ىاهگر رد درسفا دنپ ريش
مهد ىفطل ارت هتفگ ارم قح
مهن مهرم اهمخز نآ رس رب
امس نوچ ار ملد قح هدرك فاص
امش روج مرطاخ زا هتفور
رگد راب هدش نم تحيصن رد
ركش نوچ اهنخس و لاثما هتفگ
هتخيگنا ركش زا هزات ريش
هتخيمآ نخس اب ىدهش و ريش
نخس نآ هتشگ رهز نوچ امش رد
نب و خيب زا ديدب ناتسرهز هك نآ ز
نوگن رس دش مغ هك نيگمغ موش نوچ
نورح موق ىا ديدوب امش مغ
دنك هحون مغ گرم رب سك چيه
دنك رب وم ىسك دش نوچ رس شير
رگ هحون ىا تفگب و درك دوخ هب ور
رفن نآ دزرين ىم ار تا هحون
نيبم ى هدنناوخ تسار ىا ناوخم ژك
نيملاظ موقل لق ىسآ فيك
Again he felt a weeping in his eye and heart:
an uncaused compassion shone forth in him
تفاي هيرگ وا لد و مشچ ردنا زاب
تفاتب ىو رد ىتلع ىب ىتمحر
He was raining drops of water—and he had become distraught—
an uncaused drop from the Ocean of Bounty.
His intellect was saying, “Why this weeping?
Ought one to weep for such scofers?
Tell me, what are you weeping for? For their fraud?
For the host of their ill-shod hatreds?
For their murky hearts full of rust?
For their venomous snake-like tongues?
For their dog-like (sagsar) breath and teeth?
For their mouths and eyes teeming with scorpions?
For their wrangling and sneering and scofng?
Give thanks, since God has imprisoned them.
Teir hands are perverse, their feet perverse, their eyes perverse,
their love perverse, their peace perverse, their anger perverse.”
For the sake of imitation and the standards of tradition, they set their
feet (trampled) on the camels of Reason, the venerable guide.
Tey were not eager for a guide (pir-khar): they all had become an old donkey
(pir khar) from paying hypocritical observance to each other’s eyes and ears.
God brought the worshippers from Paradise
that He might show unto them the nurslings of Hell-fre.
On the meaning of “He let the two seas go to meet one another:
between them is a barrier which they do not seek.”
Behold the people of the Fire and those of Paradise dwelling in the
same shop, between them is a barrier which they do not seek to cross.
He has mixed the people of the Fire and the people of the Light:
between them He has reared the mountain of Qaf.
He has mixed like earth and gold in the mine:
between them are a hundred deserts and caravanserays.
Mixed even as pearls and jet beads in the necklace,
like guests of a single night.
One half of the sea is sweet like sugar:
the taste sweet, the colour bright as the moon.
دوب هتشگ ناريح و ديراب ىم هرطق
دوج ىايرد زا تلع ىب ى هرطق
تسيچ ز هيرگ نيك تفگ ىم وا لقع
تسيرگ دياش نايسوسفا نانچ رب
ناشلعف رب وگب ىيرگ ىم هچ رب
ناشندب زوت هنيك هاپس رب
ناشراگنز رپ كيرات لد رب
ناشرام نوچمه رهز نابز رب
ناش هناراسگس نادند و مد رب
ناش هناخ مدژك مشچ و ناهد رب
ناشسوسفا و رخست و زيتس رب
ناشسوبحم قح درك نوچ نك ركش
ژك مشچ ژك ناشياپ ژك ناشتسد
ژك مشخ ژك ناش حلص ژك ناشرهم
لقن تلوقعم و ديلقت ىپ زا
لقع ريپ لامج رب هداهن اپ
رخ ريپ هتشگ هلمج ىن رخ ريپ
رگدمه شوگ و مشچ ىاير زا
ناگدرب نادزي دروآ تشهب زا
ناگدرورپ رقس ناشديامن ات
ِ نايِ غْ بَ ي ل ٌ خَ زْ رَ ب امُ هَ نْ يَ ب ِ نايِ قَ تْ لَ ي ِ نْ ي َ ر ْ حَ بْ لا َ جَ رَ م هك نآ ىنعم رد
ناكد مه نيب ار دلخ و ران لها
نايغبي ل ٌ خَ زْ رَ ب ناشنايم رد
هتخيمآ رون لها و ران لها
هتخيگنا فاق هوك ناشنايم رد
طلتخا درك رز و كاخ ناك رد وچمه
طابر و نابايب دص ناشنايم رد
هبش و رد رد دقع هك نانچمه
هبش كي نامهيم نوچ طلتخم
ركش نوچ نيريش شيمين ار رحب
رمق نوچ نشور گنر نيريش معط
Te other half is bitter as snake’s venom:
the taste bitter and the colour dark as pitch.
رام رهز نوچمه خلت رگيد مين
راوريف ملظم گنر و خلت معط
Both dash against one another, from beneath and from the top,
wave on wave like the water of the sea.
Te appearance of collision, from the narrow body,
is the spirits’ being intermingled in peace or war.
Te waves of peace dash against each other
and root up hatreds from breasts
In other form do the waves of war
turn loves upside down.
Love is drawing the bitter ones to the sweet,
because the foundation of loves is righteousness.
Wrath is carrying away the sweet one to bitterness:
how should the bitter sort with the sweet?
Te bitter and the sweet are not visible to this sight,
they can be seen through the window of the latter end.
Te eye that sees the end (akhir) can see truly;
the eye that sees the stable (akhur) is delusion and error.
Oh, many the one that is sweet as sugar,
but poison is concealed in the sugar.
He that is more sagacious will know it by the smell;
another when it touches his lips and teeth:
Ten his lips will reject it before his throat,
although the Devil is shouting, “Eat!”
And to another it will declare in his throat,
while to another it will unmask in his body;
And to another it will give burning pain in evacuation:
its outgoing will give him instruction as to its incoming:
And to another afer days and months;
and to another afer death, from the depth of the grave;
And if he be given a respite in the depth of the grave,
it will inevitably become manifest on the Day of Resurrection.
Every piece of candy and sugar in the world manifestly
has a period granted to it from the revolution of Time.
Years are needed in order that the ruby in the sun
may obtain tint and splendour and brilliance.
جوا و تحت زا دننز ىم مه رب ود ره
جوم جوم ايرد بآ لاثم رب
گنت مسج زا ندز مه رب تروص
گنج و حلص رد اهناج طلتخا
دنز ىم مه رب حلص ىاهجوم
دنك ىم رب اه هنيس زا اه هنيك
رگد لكش رب گنج ىاهجوم
ربز و ريز دنك ىم ار اهرهم
دشك ىم نيريش هب ار ناخلت رهم
دشر دشاب اهرهم لصا هك نآ ز
درب ىم ىخلت هب ار نيريش رهق
دروخ ردنا اجك نيريش اب خلت
ديدپ ديان رظن نيز نيريش و خلت
ديد دنناد تبقاع ى هچيرد زا
تسار ديد دناوت نيب رخآ مشچ
تساطخ و تسا رورغ نيب رخآ مشچ
دوب ركش نوچ هك نيريش اسب ىا
دوب رمضم ركش ردنا رهز كيل
شدسانشب وب هب رت كريز هك نآ
شدز نادند و بل رب نوچ رگد نآ و
ولگ زا شيپ دنك شدر شبل سپ
اولك ناطيش دنز ىم هرعن هچ رگ
دنك اديپ ولگ رد ار رگد نآ و
دنك اوسر ندب رد ار رگد نآ و
دهد شزوس ثدح رد ار رگد نآ و
دهد شزود رگج مخز نآ قوذ
روهش و مايا دعب ار رگد نآ و
روگ رعق زا گرم دعب ار رگد نآ و
روگ رعق ردنا تلهم شدنهد رو
روشنلا موي دوش اديپ نآ دب ل
ناهج رد ار ىركش و تابن ره
نامز رود زا تساديپ ىتلهم
باتفآ ردنا هك دياب اهلاس
بات و ىناشخر و گنر دباي لعل
Vegetables, again, reach maturity in two months,
while the red rose comes to perfection in a year.
دسر ردنا هام ود رد هرت زاب
دسر رمحا لگ ىلاس ات زاب
For this reason the Almighty and Glorious God in the Suratu’l-An‘am
has made mention of an appointed term (ajal).
You have heard this: may the whole of you, hair by hair, be an ear!
It is the Water of Life: you have drunk, may it do you good!
Call it the Water of Life, call it not a discourse:
behold the new spirit in the body of the old letter!
My friend, listen to another saying,
like the soul, very clear and abstruse:
In a certain place, through Divine dispositions
even this poison and snake is digestible.
In one place poison and in one place medicine,
in one place infdelity and in one place approved.
Although there it is injurious to the soul,
when it arrives here it becomes a remedy.
In the young grape (ghura) the juice is sour, but it is sweet and good
when the ghura comes to be a ripe grape (angur).
Again in the wine-jar it becomes bitter and unlawful,
in the state of vinegar how excellent it is as a seasoning!
Concerning the impropriety of the murid’s presuming to do the same things
as are done by the wali, inasmuch as sweetmeat does no harm to the physician,
but is harmful to the sick, and fost and snow do no harm to the ripe grape,
but are injurious to the young fuit; for he is on the way, for he has not become:
“Tat God may forgive you your former and latter sins.”
If the saint drinks a poison it becomes an antidote,
but if the seeker drinks it, his mind is darkened.
From Solomon have come the words, “O Lord, give me a kingdom,”
that is, “ do not give this kingdom and power to any but me.
Do not bestow this grace and bounty on any but me.”
Tis looks like envy, but it was not that.
Read with your soul the mystery of “it behoves not,”
do not deem the inward meaning of “afer me” from his avarice.
لج و زع قح دومرف نيا رهب
لجا ركذ رد ماعنلا هروس
داب شوگ تيوم هب وم ىدينش نيا
داب شون ىدروخ تسا ناويح بآ
نخس ار نيا ناوخم ناوخ ناويح بآ
نهك فرح نت رد نيب ون حور
قيفر ىا ونشب وت رگيد ى هتكن
قيقد و اديپ تخس وا ناج وچمه
رام رهز نيا مه تسه ىماقم رد
راوگ شوخ ىيادخ فيراصت زا
اود ىياج رد و رهز ىماقم رد
اور ىياج رد و رفك ىماقم رد
دوب ناج دنزگ وا اج نآ هچ رگ
دوب نامرد دسر رد اج نيدب نوچ
كيل و دشاب شرت هروغ رد بآ
كين و نيريش دسر ىروگنا هب نوچ
مارح و خلت دوش وا مخ رد زاب
مادلا معن ىگكرس ماقم رد
ار بيبط اولح هك ندرك لعف نامه و ندرك ىخاتسگ دياشن ار ديرم دنك ىلو هچ نآ هك نآ ىنعم رد
روگنا فرب و امرس و دراد نايز ار راميب اما درادن نايز
َ ر ّ خَأَ ت ام َ و َ كِ بْ نَ ذ ْ نِ م َ مّ دَ قَ ت ام ُّ لا َ كَل َ رِ فْ غَ يِل هك تسهار رد هك دراد نايز ار هروغ اما درادن نايز ار
دوش ىشون دروخ ىرهز ىلو رگ
دوش ىشوه هيس بلاط دروخ رو
تس هدمآ ناميلس زا يِل ْ بَ ه بر
تسد و كلم نيا ارم ريغ هدم هك
دوج و فطل نيا نم ريغ اب نكم وت
دوبن نآ اما دنام ار دسح نيا
ناج هب ناوخ ىم يِ غَ بْ نَ ي ل ى هتكن
نادم وا لخب ز يِ دْ عَ ب ْ نِ م رس
No, but in sovereignty he saw a hundred dangers:
the kingdom of this world was, hair by hair, fear for one’s head.
رطخ دص وا ديد كلم ردنا هكلب
رس ميب دب ناهج كلم وم هب وم
Fear for head with fear for heart with fear for religion—
there is no trial for us like this.
Terefore one must possess the high aspiration of a Solomon
in order to escape from these myriads of colours and perfumes.
Even with such strength as he had,
the waves of that kingdom were stifing his breath.
Since dust settled on him from this sorrow,
he had compassion for all the kings of the world.
Hence he interceded and said, “ Give this kingdom
with the perfection which You have given to me.
To whomever You will give, and You will confer that bounty,
he is Solomon, and I also am he.
He is not ‘afer me,’ he is with me.
What of ‘with me,’ indeed? I am without rival.”
It is my duty to explain this,
but I will return to the story of the man and wife.
Te moral of the altercation of the Arab and his wife
Te heart of one who is sincere is seeking a moral
for the altercation of the man and wife.
Te altercation of the man and wife has been related:
know that it is a parable of your own nafs and reason.
Tis man and wife, which are the fesh and the reason,
are very necessary for good and evil;
And this necessary pair in this house of earth
is in strife and altercation day and night.
Te wife is craving requisites for the household, that is to say,
reputation and bread and deicacies and rank.
Like the wife, the fesh, in order to contrive the means,
is at one time seeking humility and at another time to domination.
Te reason is really unconscious of these thoughts:
in its brain is nothing but love of God.
نيد ميب اب رس ميب اب رس ميب
نيا لثم ار ام تسين ىناحتما
وا هك دياب ىتمه ناميلس سپ
وب و گنر نارازه دص نيز درذگب
مه دوب ار وا هك توق نانچ اب
مد تسب ىمورف شكلم نآ جوم
درگ هودنا نيز تسشنب وا رب نوچ
درك محر ملاع ناهاش همه رب
اول و كلم نيا تفگ و عيفش دش
ارم رم ىداد هك هد ىلامك اب
مرك نآ ىنكب و ىهدب ار هك ره
منم مه سك نآ و تسا ناميلس وا
ىعم دشاب وا ىدعب دشابن وا
ىعدم ىب منم دوب هچ ىعم دوخ
نم كيل نتفگ تسا ضرف نيا حرش
نز و درم ى هصق هب مدرگ ىم زاب
وا تفج و برع ىارجام صلخم
ىصلخم ار نز و درم ىارجام
ىصلخم نورد ديوج ىم زاب
لقن داتفا نز و درم ىارجام
لقع و ناد ىم دوخ سفن لاثم نآ
درخ و تسا سفن هك ىدرم و نز نيا
دب و كين رهب تس هتسياب كين
ارس ىكاخ نيا رد هتسياب ود نيو
ارجام ردنا و گنج رد بش و زور
هاگناخ جيوه دهاوخ ىمه نز
هاج و ناوخ و نان و ور بآ ىنعي
ىرگ هراچ ىپ نز نوچمه سفن
ىرورس ديوج هاگ ىكاخ هاگ
تسين هاگآ اهركف نيز دوخ لقع
تسين لا مغ زج شغامد رد
Although the inner meaning of the tale is this bait and trap,
listen now to the outward form of the tale in its entirety.
ماد و تس هناد نيا هصق رس هچ رگ
مامت نونكا ونش هصق تروص
If the spiritual explanation were sufcient,
the creation of the world would have been vain and idle.
If love were thought and reality,
the form of your fasting and prayer would be non-existent.
Te gifs of lovers to one another are, in respect of love,
naught but forms;
Tat the gifs may have borne testimony to feelings of love
which are concealed in secrecy,
Because outward acts of kindness
bear witness to feelings of love in the heart, O dear friend
Your witness is sometimes true, sometimes false,
sometimes drunken with wine, sometimes with sour curds.
He that has drunk sour curds makes a show of intoxication,
shouts ecstatically, and behaves like one whose head is heavy:
Tat hypocrite is in fasting and praying,
in order that it may be supposed that he is drunk with devotion.
In short, external acts are diferent from internal feelings,
and their purpose is to indicate that which is hidden.
O Lord, grant us according to our desire such discernment
that we may know the false indication from the true.
Do you know how the sense-perception becomes discerning?
In this way, that the sense-perception should be seeing by the light of God.
And if there be no efect, the cause too makes manifest,
as kinship gives information concerning love.
When the light of God comes into the sensual,
you will not be a slave to efect or cause
So that Love will throw a spark within,
wax mighty, and make independent of efect.
He has no need for the signs of love,
since Love has shot its radiance over the sky.
Tere are detailed explanations in order to complete this subject;
but seek them, and farewell.
And as for him that perceived the inner meaning in this outward form,
the form is near to the meaning and far.
ىدش ىفاك ىونعم نايب رگ
ىدب لطاب و لطاع ملاع قلخ
ىتسينعم و تركف تبحم رگ
ىتسين تزامن و هزور تروص
رگيدمه اب ناتسود ىاه هيده
روص لا ىتسود ردنا تسين
اه هيده دشاب هداد ىهاوگ ات
افح رد رمضم ىاهتبحم رب
دندهاش رهاظ ىاهناسحا هك نآ ز
دنمجرا ىا رس ىاهتبحم رب
غورد هگ دشاب تسار هگ تدهاش
غود ز ىهاگ و ىم زا ىهاگ تسم
دنك اديپ ىيتسم هدروخ غود
دنك اهينارگ رس و ىوه و ىاه
تسلص رد و مايص رد ىيارم نآ
تسلو تسم وا هك ديآ نامگ ات
تسا رگيد ىنورب لاعفا لصاح
تسا رمضم هچ نآ رب دشاب ناشن ات
تساوخ هب ار ام هد زييمت نآ بر اي
تسار ز ژك ناشن نآ ميسانش ات
دوش نوچ ىناد زييمت ار سح
دوب ّ لا رونب رظني سح هك نآ
تسا رهظم مه ببس دوبن رثا رو
تسا ربخم تبحم زك ىشيوخ وچمه
ماما دش شقح رون هك نآ دوبن
ملغ ار اهببس اي ار رثا رم
دنز هلعش نورد رد تبحم اي
دنك غراف رثا زو ددرگ تفز
رهم ملعا ىپ دوبن شتجاح
رهپس رب دز دوخ رون تبحم نوچ
مامت ددرگ ات تليصفت تسه
ملسلا و وت وجب نكيل نخس نيا
ديدپ تروص نيا رد ىنعم دش هچ رگ
ديعب و تسا بيرق ىنعم زا تروص
In regard to indication, they are like the sap and the tree;
when you turn to the essence, they are very far.
تخرد و دنا بآ وچمه تللد رد
تخس دنرود ىور تيهام هب نوچ
Take leave of quibbles and essential properties,
and relate what happened to those two with faces like the moon.
How the Arab set his heart on his beloved’s request and swore
that in thus submitting he had no trickery and making trial.
Te man said, “Now I have ceased to oppose: you have authority:
draw the sword from the sheath.
Whatever you bid me do, I will obey:
I will not consider the bad or good result of it.
I will become non-existent in your existence, because I am your lover:
love makes blind and deaf.”
Te wife said, “Oh, I wonder if you are my friend,
or whether you are discovering my secret by trickery?”
He said, by God who knows the thought most deeply hid,
who out of dust created Adam pure,
Who, in the body three cubits long which He gave him,
displayed everything that was contained in the tablets and the spirits.
Trough his He taught him the Names he at the very frst gave instruction
concerning everything that shall come to pass unto everlasting,
So that the angels became beside themselves at his teaching,
and gained from his glorifcation a holiness other
Te revelation that appeared to them from Adam
was not in the amplitude of their heavens.
In comparison with the spaciousness of the range of that pure spirit,
the expanse of the seven heavens became narrow.
Te Prophet said that God has said,
‘I am not contained in the jar of “high” and “low”;
I am not contained in earth or heaven or even in the empyrean—
know this for certain, O noble one;
I am contained in the true believer’s heart: oh, how wonderful!
If you seek Me, search in those hearts.’
He said, ‘Enter among My servants,
you will meet with a Paradise of vision of Me, O God-fearing one.’
وگ تايصاخ و تايهام كرت
ورهام ود نآ لاوحا نك حرش
تسين ىناحتما و ىتليح ارم ميلست نيا رد هك ندروخ دنگوس و شيوخ رب لد سامتلا رب برع نداهن لد
فلخ زا متشذگ نونكا تفگ درم
فلغ زا شك رب غيت ىراد مكح
مرب نامرف ارت نم ىيوگ هچ ره
مرگنن نآ دمآ كين و دب رد
مدعنم نم موش وت دوجو رد
مصي و ىمعي بح مبحم نوچ
ىنك ىم مرب گنهآ نز تفگ
ىنك ىم مرس فشك تليح هب اي
ىفخلا رسلا ملاع لا و تفگ
ىفص ار مدآ كاخ زا ديرفاك
دومناو شداد هك بلاق زگ هس ود
دوب حاورا رد و حاولا رد هچ ره
شيپ شيپ وا دوب هچ ره دبا ات
شيوخ ءامسلا ملع زا درك سرد
وا سيردت زا دش دوخ ىب كلم ات
وا سيدقت زا تفاي رگيد سدق
دومن ور مدآ زك ناش ىداشگ نآ
دوبن ناشاهنامسآ داشگ رد
ناج كاپ نآ ى هصرع ىخارف رد
نامسآ تفه ى هصرع دمآ گنت
تسا هدومرف قح هك ربمغيپ تفگ
تسپ و لاب رد چيه مجنگن نم
زين شرع و نامسآ و نيمز رد
زيزع ىا ناد نيقي نيا مجنگن نم
بجع ىا مجنگب نموم لد رد
بلط اهلد نآ رد ىيوج ارم رگ
يقتلت يدابع ىف لخدا تفگ
يقتم اي يتيؤر نم ةنج
Te empyrean, notwithstanding its wide light,
when it beheld that, was confounded.
شيوخ ىانهپ اب رون نآ اب شرع
شيوخ ىاج زا تفرب ار نآ ديدب نوچ
Truly, the magnitude of the empyrean is very great,
but who is form when reality has arrived?
Ten the angels were saying, before this
we had a friendship on the dust of the earth.
On the earth we were sowing the seed of service:
we were marvelling at that connection,
Marvelling what connection we had with that dust,
inasmuch as our nature is of heaven.
Why friendship in us, who are light, with darkness?
How can light live with darkness?
O Adam, that friendship was owing to the scent of you,
because earth was the woof and warp of your body.
From this place your earthly body was woven,
in this place your pure light was found.
Tis, that our souls have obtained from your spirit
formerly shone from the dust.
We were in the earth, and heedless of the earth,
heedless of the treasure that lay buried there.
When He bade us journey from that place of abode
our palates were soured by the change,
So that we were arguing,
‘O God, who will come in our stead?
Will You sell the splendour of the praise
with which we glorify and magnify You for babble and chatter?’
Te decree of God spread for us the carpet,
‘Speak ye, in the way of boldness
Without fear, whatever comes upon your tongues,
like an only child with its father?
For what if these words are unseemly?
My mercy likewise is prior to My wrath.
In order to manifest this priority, O angel,
I will put in you incitement to perplexity and doubt,
Tat you may speak and I not take ofence at you,
none who denies My clemency may dare to utter a word.
ديدم سب دشاب شرع ىگرزب دوخ
ديسر ىنعم نوچ تسيك تروص كيل
نيا زا شيپ ار ام تفگ ىم كلم ره
نيمز درگ رب دوب ىم ىتفلا
ميتشاك ىم نيمز رب تمدخ مخت
ميتشاد ىم بجع ام قلعت نآ ز
نامكاخ نيا اب تسيچ قلعت نياك
نامسآ زا تس هدب ام تشرس نوچ
تسيچ تاملظ اب راونا ام فلا
تسيز تاملظ اب رون دناوت نوچ
دوب وت ىوب زا فلا نآ امدآ
دوپ و رات دب نيمز ار تمسج هك نآ ز
دنتفاب اجنيا زا ار تكاخ مسج
دنتفاي اجنيا رد ار تكاپ رون
تس هتفاي تحور ز ام ناج هك نيا
تس هتفات ىم نآ كاخ زا شيپ شيپ
نيمز زا لفاغ و ميدوب نيمز رد
نيفد دب ىو رد هك ىجنگ زا لفاغ
ماقم نآ ز ار ام دومرف رفس نوچ
ماك ليوحت نآ زا ار ام دش خلت
ام ميتفگ ىمه اهتجح هك ات
ادخ ىا ديآ ىك ام ىاجب هك
ار ليلهت نيا و حيبست نيا رون
ار ليق و لاق رهب ىشورف ىم
طاسب ام رهب درتسگ قح مكح
طاسبنا قيرط زا دييوگب هك
رذح ىب ناتنابز رب ديآ هچ ره
ردپ اب هناگي نلفط وچمه
تسا قيلان رگ هچ اهمد نيا هك نآ ز
تسا قباس مه بضغ رب نم تمحر
كلم ىا قبس نيا راهظا ىپ زا
كش و لاكشا ى هيعاد مهنب وت رد
نم وت رب مريگن و ىيوگب ات
ندز مد دراين مملح ركنم
Within My clemency a hundred fathers and a hundred mothers
at every moment are born and vanish.
ام ملح ردنا ردام دص ردپ دص
انف رد دتفا رد دياز سفن ره
Teir clemency is the foam of the sea of My clemency:
the foam comes and goes, but the sea is there.’
What indeed shall I say? Compared with that pearl this oyster-shell
is naught but the foam of the foam of the foam of foam.
By the truth of that foam, by the truth of that pure sea,
that these words are not trial of you and are not vain
Tey are from love and sincerity and humbleness,
by the truth of that One to whom I turn.
If this afection seems to you a trial,
for one moment put the trial to the test.
Do not hide your secret, in order that mine may be revealed:
command anything that I am able to do.
Do not hide your heart, in order that mine may be revealed
and that I may accept whatever I am capable of.
How shall I do? What remedy is in my power?
Look what a
plight my soul is in.”
How the wife specifed to her husband the way to earn daily bread
and how he accepted.
Te wife said, “A sun has shone forth,
a world has received light from him
Te Vicar of the Merciful, the Khalifa of the Creator:
through him the city of Baghdad is as the season of spring.
If you gain access to that King, you will become a king:
how long will you go afer every misfortune? “
Companionship with the fortunate is like the Elixir:
indeed, how is an Elixir like their looks?
Te eye of Ahmad was cast upon an Abu Bakr:
he by a single act of faith became a Siddiq.
Said the husband, “How should I go to meet the King?
How should I go to him without a pretext?
I must have some reference or device:
is any handicraf right without tools?
تسام ملح رحب فك ناشيا ملح
تساج هب ايرد ىلو ديآ دور فك
فدص نيا رد نآ شيپ ميوگ هچ دوخ
فك فك فك فك لا تسين
فاص ىايرد نآ قح فك نآ قح
فل هن و تفگ نيا تسين ىناحتما هك
عوضخ و تسا ءافص و رهم رس زا
عوجر مراد ودب هك سك نآ قح
سوه نيا تسا ناحتما تشيپ هب رگ
سفن كي نك ناحتما ار ناحتما
مرس ديآ ديدپ ات ناشوپم رس
مرداق ىو رب هچ ره وت نك رما
ملد ديآ ديدپ ات ناشوپم لد
ملباق هچ نآ ره مرآ لوبق ات
تسا هراچ هچ نم تسد رد منك نوچ
تسا هراك هچ نم ناج ات رگن رد
وا ندرك لوبق و ار دوخ ىادخدك ىزور بلط قيرط نز ندرك نييعت
تس هتفات ىباتفآ كي نز تفگ
تس هتفاي ىيانشور وز ىملاع
راگدرك ى هفيلخ نامحر بيان
راهب نوچ ىو زا تسا دادغب رهش
ىوش هش هش نادب ىدنويپب رگ
ىور ىم ىك ات رابدا ره ىوس
تسايميك نوچ نلبقم ىنيشنمه
تساجك دوخ ىيايميك ناشرظن نوچ
هدز ىركب وبا رب دمحا مشچ
هدمآ قيدص قيدصت كي ز وا
موش نوچ اريذپ ار هش نم تفگ
مور نوچ نم وا ىوس هناهب ىب
ىتليح اي ارم دياب ىتبسن
ىتلآ ىب دش تسار هشيپ چيه
As the famous Majnun, when he heard from some one
that Layla was a little unwell,
ىكي زا دينشب هك نونجم نآ وچمه
ىكدنا ىليل هب دمآ ضرم هك
Cried, ‘Ah, how shall I go without a pretext?
And if I fail to visit her when she is ill, how shall I be!
Would that I were a skilled physician!
I would have gone on foot to Layla frst of all.’
God said to us, ‘Say, Come ye,’ in order to signify to us
the vanquishing our feeling of shame.
If bats had sight and means,
they would fy about and enjoy themselves by day.”
Te wife said, “When the gracious King goes into the feld (maydan),
the essence of every lack of means becomes a means,
Because the means is pretension and self-existence:
the matter lies in lack of means and non-existence.”
“How,” said he, “should I do business without means,
unless I make it manifest that I have no means?
Terefore I must have proof of my lack of means,
that he may pity me.
Produce some proof besides talk and show,
so that the beauteous King may take pity,
For the testimony that consisted of talk and show
was invalidated before that Supreme Judge.
He requires truth as witness to his state,
so that his light shall shine forth without any words of his.”
How the Arab carried a jug of rain-water fom the midst of the desert as a gif
to the Commander of the Faithful at Baghdad, in the belief that in that town
also there was a scarcity of water.
Te wife said, “ When people with all their might
rise up entirely purged of self-existence--that is veracity.
We have the rain-water in the jug:
it is your property and capital and means.
Take this jug of water and depart,
make it a gif and go into the presence of the King of kings.
مور نوچ هناهب ىب هوآ تفگ
موش نوچ تدايع زا منامب رو
اقذاح ابيبط تنك ينتيل
اقباس ىليل وحن يشمأ تنك
نادب ار ام قح تفگ اولاعت لق
ناشن ار ام ىنكشا مرش دوب ات
ىدب تلآ و رظن رگ ار نارپ بش
ىدب تلاح شوخ و نلوج ناشزور
دور ناديم مرك هاش نوچ تفگ
دوش تلآ ىتلآ ىب ره نيع
تسا ىتسه و تسا ىوعد تلآ هك نآ ز
تسا ىتسپ و ىتلآ ىب رد راك
منك ادوس ىتلآ ىب ىك تفگ
منك اديپ ىتلآ ىب نم هن ات
ىسلفم رب مدياب ىهاوگ سپ
ىسنوم اي دنك ىمحر مهش ات
گنر و وگو تفگ ريغ ىهاوگ وت
گنش هاش درآ محر ات امناو
دب گنر و تفگ ز هك ىهاوگ نياك
دش حرج نآ ةاضقلا ىضاق نآ دزن
وا لاح هاوگ دهاوخ ىم قدص
وا لاق ىب وا رون دباتب ات
نآ تشادنپ رب هفيلخ دزن هب دادغب ىوس هيداب نايم زا ناراب بآ ىوبس برع ندرب هيده
تسا بآ طحق مه اج نآ هك
شيوخ دوب زك دوب نآ قدص نز تفگ
شيوخ دوهجم زا وت ىزيخرب كاپ
وبس رد ار ام تسا ناراب بآ
وت بابسا و هيامرس و تكلم
ور و رادرب ار بآ ىوبس نيا
وش هاشنهاش شيپ و زاس هيده
Say, ‘We have no means except this:
in the desert there is nothing better than this water.’
تسين بابسا نيا ريغ ار ام هك وگ
تسين بآ نيز هب چيه هزافم رد
If his treasury is full of gold and jewels,
he does not get water like this: it is rare.”
What is that jug? Our confned body:
within it is the briny water of our senses.
O Lord, accept this jar and jug of mine by the grace of “God has pur-
chased ( fom the believers their lives and wealth in return for Paradise).”
A jug with fve spouts, the fve senses:
keep this water pure from every flth,
Tat there may be from this jug a passage to the sea,
and that my jug may assume the nature of the sea,
So that when you carry it as a gif to the King,
the King may fnd it pure and be its purchaser;
Afer that, its water will become without end:
a hundred worlds will be flled from my jug.
Stop up its spouts and keep it flled from the jar:
God said, “Close your eyes to vain desire.”
His beard was full of wind: “Who has such a gif as this? Tis, truly, is
worthy of a King like him.”
Te wife did not know that in that place on the thoroughfare
there is the great stream sweet as sugar,
Flowing like a sea through the city,
full of boats and fshing-nets.
Go to the Sultan and behold this pomp and state! Behold the senses of those
for whom God has prepared gardens beneath which the rivers fow!
Our senses and perceptions, such as they are,
are a single drop in those rivers.
How the Arab’s wife sewed the jug of rain-water in a felt cloth
and put a seal on it because of the Arab’s utter conviction.
“Yes,” said the husband, “stop up the mouth of the jug.
Take care, for this is a gif that will bring us proft.
Sew this jug in felt,
that the King may break his fast with our gif,
تسا رخاف عاتم رپ ش هنيزخ رگ
تسا ردان دشابن شبآ نينچ نيا
ام روصحم نت هزوك نآ تسيچ
ام روش ساوح بآ وا ردنا
ارم ى هزوك و مخ نيا دنوادخ ىا
ىرتشا ّ لا لضف زا ريذپ رد
سح جنپ ى هلول جنپ اب ىا هزوك
سجن ره زا ار بآ نيا راد كاپ
رحب ىوس ذفنم هزوك نيز دوش ات
رحب ىوخ نم ى هزوك دريگب ات
ىرب شناطلس شيپ هيده وچ ات
ىرتشم هش شدشاب دنيب كاپ
نآ زا دعب شبآ ددرگ تياهن ىب
ناهج دص نم ى هزوك زا دوش رپ
مخ ز شراد رپ و دنب رب اه هلول
مكراصبا اوه نع اوضغ تفگ
تسارك هيده نياك داب رپ وا شير
تسار تسا نيا ىهش وا نوچ قيل
رذگ رب اجناك تسناد ىمن نز
ركش نوچمه ى هلجد ىراج تسه
ناور ايرد نوچ رهش نايم رد
نايهام تسش و اهيتشك ز رپ
نيب راب و راك و ناطلس رب ور
نيب راهنلا ا َ هَ ت ْ حَ ت يِ ر ْ جَ ت سح
ام تاكاردا و اهسح نينچ نيا
افص رهن نآ رد دشاب ىا هرطق
برع داقتعا تياغ زا ىو رب نداهن رهم و ار ناراب بآ ىوبس برع نز نتخود دمن رد
دنبب رس ار وبس ىرآ تفگ درم
دنمدوس ار ام تس هيده نيا هك نيه
ار هزوك نيا وت زود رد دمن رد
ار هزور هيده هب هش دياشگ ات
For there is no like this in the entire world:
no water is as pure as this.”
تسين قافآ همه ردنا نينچ نياك
تسين قاوذا ى هيام و قيحر زج
Because they are always full of infrmity
and half-blind from bitter and briny waters.
Te bird whose dwelling-place is the briny water,
how should it know where to fnd in it the clear water?
O you whose abode is in the briny spring,
how should you know the Shatt and the Jayhun and the Euphrates?
O you who have not escaped from this feeting caravanseray
how should you know “self-extinction”and “intoxication” and “expansion”?
And if you know, it is handed down to you from father and grandfather:
to you these names are like abjad.
How plain and evident to all children are abjad and hawwaz,
and the real meaning is far away.
Ten the Arab man took up the jug and set out to journey,
carrying it along day and night.
He was trembling for the jug, in fear of Fortune’s mischief:
all the same, he conveyed it from the desert to the city.
His wife unrolled the prayer-rug in supplication;
she made Rabbi sallim her litany in prayer,
Crying, “Keep our water safe from scoundrels!
O Lord, let that pearl arrive at that sea!
Although my husband is shrewd and artful,
yet the essence has thousands of enemies.
Pearl indeed! “It is the water of Kawthar:
it is a drop of this that is the origin of the pearl.”
Trough the prayers and lamentation of the wife, and through the
husband’s anxiety and his patience under the heavy burden,
He bore it without delay, safe from robbers and unhurt by stones,
to the seat of the Caliphate.
He saw a bountiful Court; the needy had spread their nets;
Everywhere, moment by moment, some petitioner
gained from that Court a donation and robe of honour:
It was like sun and rain, nay, like Paradise,
for infdel and true believer and good folk and bad.
روش و خلت ىاهبآ ز ناشيا هك نآ ز
روك مين و دنا تلع رپ امياد
شنكسم دشاب روش بآك غرم
شنشور بآ ىاج دناد هچ وا
تاج تسا روش ى همشچ ردنا هك نيا
تارف و نوحيج و طش ىناد هچ وت
طابر ىناف نيا زا هتسران وت ىا
طاسبنا و ركس و وحم ىناد هچ وت
تسا دج زو با زا تلقن ىنادب رو
تسا دجبا نوچ اهمان نيا وت شيپ
ديدپ و تسا شاف هچ زوه و دجبا
ديعب سب ىنعم و نلفط همه رب
برع درم نآ تشادرب وبس سپ
بش و زور شديشك ىم دش رفس رد
رهد تافآ زا دب نازرل وبس رب
رهش هب ات نابايب زا شديشك مه
زاين زا هدرك زاب لصم نز
زامن رد هدرك درو ملس بر
ناسخ زا ار ام بآ راد هگن هك
ناسر ايرد نادب رهوگ نآ بر اي
تسا نف رپ و تسا هگآ ميوش هچ رگ
تسا نمشد نارازه ار رهوگ كيل
تسا رثوك بآ رهوگ دشاب هچ دوخ
تسا رهوگ لصاك تسا نيز ىا هرطق
وا ىراز و نز ىاهاعد زا
وا ىرابنارگ و درم مغ زو
گنس بيسآ زا و نادزد زا ملاس
گنرد ىب هفلخلا راد ات درب
اهماعنا زا رپ ىهاگرد ديد
اهماد هديرتسگ تجاح لها
ىتجاح بحاص ىوس ره مد هب مد
ىتعلخ و اطع رد نآ ز هتفاي
تشز و ابيز و نموم و ربگ رهب
تشهب نوچ ىن رطم و ديشروخ وچمه
He beheld some people arrayed in the sight,
and others who had risen to their feet waiting.
هتسارآ رظن رد ىموق ديد
هتساخرب رظتنم رگيد موق
High and low, from Solomon to the ant, they had become
quickened with life, like the world at the blast of the trumpet.
Te followers of Form were woven in essence;
the followers of Reality had found the Sea of Reality.
Tose without aspiration—how aspiring had they become!
And those of high aspiration—to what felicity had they attained!
Showing that, as the beggar is in love with bounty and in love with the bountiful giver,
so the bounty of the bountiful giver is in love with the beggar: if the beggar have the greater pa-
tience, the bountiful giver will come to his door; and if the bountiful giver have the greater pa-
tience, the beggar will come to his door; but the beggar’s patience is a virtue in the beggar,
while the patience of the bountiful giver is in him a defect.
A loud call was coming: “Come, O seeker!
Bounty is in need of beggars: like a beggar.
Bounty is seeking the beggars and the poor,
just as fair ones who seek a clear mirror.
Te face of the fair is made beautiful by the mirror;
the face of Benefcence is made visible by the beggar.
Terefore on this account God said in the Sura Wa’d-Duha
“O Mohammed, do not shout at the beggar.”
Inasmuch as the beggar is the mirror of Bounty, take care!
Breath is hurtful to the face of the mirror.
In the one case, his bounty makes the beggar manifest,
while in the other case he, bestows on the beggars more.
Beggars, then, are the mirror of God’s bounty,
and they that are with God are the Absolute Bounty;
And every one except those two is truly a dead man:
he is not at this door; he is a picture on a curtain.
روم هب ات ناميلس زا هماع و صاخ
روص خفن زا ناهج نوچ هتشگ هدنز
هتفاب رهاوج رد تروص لها
هتفاي ىنعم رحب ىنعم لها
هدش تمه اب هچ تمه ىب هك نآ
هدش تمعن اب هچ تمه اب هك نآ و
ار ادگ رگا تسادگ قشاع مه ميرك مرك ،ميرك قشاع و تسا مرك قشاع ادگ هك نانچ هك نآ نايب رد
ربص ار ميرك رگا و ديآ وا رد رب ميرك دوب شيب ربص
تسوا ناصقن ميرك ربص و تسادگ لامك ادگ ربص اما ديآ وا رد رب ادگ دوب شيب
ايب بلاط ىا هك دمآ ىم گناب
ادگ نوچ نايادگ جاتحم دوج
فاعض و نايادگ ديوج ىم دوج
فاص دنيوج هنياك نابوخ وچمه
دوش ابيز هنيآ ز نابوخ ىور
دوش اديپ ادگ زا ناسحا ىور
ىحضلا و رد قح دومرف نيا زا سپ
ادگ رب دمحم ىا نز مك گناب
ناه تسا دوج ى هنييآ ادگ نوچ
نايز هنييآ ىور رب دوب مد
ديدپ درآ ادگ شدوج ىكي نآ
ديزم ار نايادگ دشخب رگد نآ و
دنا قح دوج تيآ نايادگ سپ
دنا قلطم دوج دنقح اب هك نآ و
تسا ىا هدرم دوخ وا تسود نيا زج هك نآ و
تسا ىا هدرپ شقن تسين رد نيا رب وا
تسا ريغ ى هنشت و ادخ زا تسا شيورد هك نآ نايم و ادخ ى هنشت و ادخ هب تسا شيورد هك نآ نايم قرف
Te diference between one that is poor for God and thirsting for Him
and one that is poor of God and thirsting for what is other than He.
He is the picture of a dervish, he is not worthy of bread:
do not throw bread to the picture of a dog!
He wants a morsel of food, he does not want God:
do not set dishes before a lifeless picture!
Te dervish that wants bread is a land-fsh:
the form of a fsh, but feeing from the sea.
He is a domestic fowl, not the Simurgh of the air:
he swallows sweet morsels; he does not eat from God.
He loves God for the sake of gain:
his soul is not in love with excellence and beauty.
If he conceives that he is in love with the Essence,
conception of the names and attributes is not the Essence.
Conception is begotten of qualities and defnition:
God is not begotten, He is lam yulad.
How should he that is in love with his own imagination and conception
be one of them that love the Lord of bounties?
If the lover of that illusion be sincere,
that metaphor will lead him to the reality.
Te exposition of this saying demands a commentary,
but I am afraid of senile minds.
Senile and short-sighted minds
bring a hundred evil fancies into their thoughts.
Not every one is able to hear rightly:
the fg is not a morsel for every little bird,
Especially a bird that is dead, putrid;
a blind, eyeless flled with vain fancy.
To the picture of a fsh what is the diference between sea and land?
To the colour of a Hindu what is the diference between soap and
black vitriol?
If you depict the portrait on the paper as sorrowful,
it has no lesson of sorrow or joy.
Its appearance is sorrowful, but it is free from that;
its appearance is smiling, but it has no impression of that.
نان لها ىن وا تسا شيورد شقن
ناوختسا زادنيم وت ار گس شقن
قح رقف ىن وا دراد همقل رقف
قبط هن مك ىا هدرم شقن شيپ
نان شيورد دوب ىكاخ ىهام
نامر ايرد زا كيل ىهام لكش
اوه غرميس هن وا تس هناخ غرم
ادخ زا دشونن وا دشون تول
لاون رهب وا تسا قح قشاع
لامج و نسح قشاع شناج تسين
تاذ قشع وا دنك ىم مهوت رگ
تافص و امسا مهو دوبن تاذ
تس هدمآ دولوم و تسا قولخم مهو
تسا دلوي ْ مَل وا تس هدييازن قح
نتشيوخ مهو و ريوصت قشاع
ننملا وذ ناقشاع زا دوب ىك
دوب قداص رگا مهو نآ قشاع
دوش شك تقيقح وا زاجم نآ
نخس نيا نايب دهاوخ ىم حرش
نهك ماهفا ز مسرت ىم كيل
رظن هتوك ى هنهك ىاه مهف
ركف رد درآ رد دب لايخ دص
تسين ريچ سك ره تسار عامس رب
تسين ريجنا ىكغرم ره ى همقل
ىا هديسوپ ىا هدرم ىغرم هصاخ
ىا هديد ىب ىيمعا ىلايخ رپ
كاخ هچ و ايرد هچ ار ىهام شقن
كاز هچ و نوباص هچ ار ودنه گنر
قرو رب ىراگن نيگمغ رگا شقن
قبس ىداش و مغ زا درادن وا
نآ زا غراف وا و نيگمغ شتروص
ناشن ىب نآ ز وا و نادنخ شتروص
And this sorrow and joy which are delineated in the heart
are naught but a picture in comparison with that joy and sorrow
تسا ىفخ لد ردنا هك ىداش و مغ نيو
تسين شقن زج مغ و ىداش نآ شيپ
Te picture’s smiling appearance is for your sake, in order that
by means of that picture the reality may be established.
Te pictures which are in these hot baths,
from outside the undressing-room, are like clothes.
So long as you are outside, you see only the clothes:
put of your clothes and enter, O kindred spirit,
Because, with your clothes, there is no way inside:
the body is ignorant of the soul, the clothes of the body.
How the Caliph’s ofcers and chamberlains came forward
to pay their respects to the Bedouin and to receive his gif.
When the Bedouin arrived from the remote desert
to the gate of the Caliph’s palace,
Te court ofcers went to meet the Bedouin:
they sprinkled much rose-water of graciousness on his bosom.
Without speech they perceived what he wanted:
it was their practice to give before being asked.
Ten they said to him, “O chief of the Arabs, where do you come from?
How are you afer the journey and fatigue?”
He said, “I am a chief, if you give me any countenance;
I am without means when you put me behind your backs.
O you in whose faces are the marks of eminence,
O you whose splendour is more pleasing than the gold of Ja`far,
O you, one sight of whom is sights,
O you at the sight of whom pieces of gold are scattered,
O you, all of whom have become seeing by the light of God,
who have come from God for the sake of munifcence,
Tat you may cast the elixir of your looks
upon the copper of human individuals,
I am a stranger: I have come from the desert:
I have come in hope of the grace of the Sultan.
تست رهب زا شقن نادنخ تروص
تسرد ىنعم دوش تروص نآ زا ات
تساهمامح نيا ردناك ىياهشقن
تساهماج نوچ نك هماج نورب زا
سب و ىنيب اه هماج ىنورب ات
سفن مه ىا آ رد نك نوريب هماج
تسين هار وس نورد هماج اب هك نآ ز
تسين هاگآ نت ز هماج ناج ز نت
ار وا ى هيده نتفريذپ و ىبارعا ماركا رهب زا هفيلخ نانابرد و نابيقن ندمآ شيپ
ديعب نابايب زا ىبارع نآ
ديسر نوچ هفلخلا راد رد رب
دندمآ زاب وا شيپ نابيقن سپ
دندز شبيج رب فطل بلگ سب
لاقم ىب دش ناشمهف وا تجاح
لاؤس زا شيپ اطع دب ناشيا راك
برعلا هجو اي دنتفگ ودب سپ
بعت و هار زا ىنوچ ىياجك زا
ديهد ىهجو ارم رگ مهجو تفگ
ديهن متشپ سپ نوچ مهوجو ىب
ىرتهم ناشن ناتور رد هك ىا
ىرفعج رز ز رتشوخ ناترف
اهراديد ناتراديد كي هك ىا
اهرانيد ناتنيد راثن ىا
هدش ّ لا رونب رظني همه ىا
هدمآ ششخب رهب قح رب زا
رظن ىاهايميك نآ دينز ات
رشب صاخشا ىاهسم رس رب
مدمآ نابايب زا مبيرغ نم
مدمآ ناطلس فطل ديما رب
Te scent of his grace covered the deserts:
even the grains of sand were ensouled.
تفرگ اهنابايب وا فطل ىوب
تفرگ اهناج مه گير ىاه هرذ
I came all the way to this place for the sake of dinars:
as soon as I arrived, I became drunk with sight.”
A person ran to the baker for bread:
on seeing the beauty of the baker, he gave up the ghost.
A certain man went to the rose-garden to take his pleasure,
and found it in the beauty of the gardener,
Like the desert Arab who drew water from the well
and tasted the Water of Life from the face of Joseph
Moses went to fetch fre:
he beheld such a Fire that he escaped from fre.
Jesus sprang up, to escape from his enemies:
that spring carried him to the Fourth Heaven.
Te ear of wheat became a trap for Adam,
so that his existence became the wheat-ear of mankind.
Te falcon comes to the snare for food:
it fnds the fore-arm of the King and fortune and glory.
Te child went to school to acquire knowledge,
in hope of its father’s pretty bird;
Ten, by school, that child rose to the top,
paid monthly fees, and became perfect.
Abbas had come to war for vengeance’ sake,
for the purpose of subduing Ahmad and opposing the religion:
He and his descendants in the Caliphate
became a back and front to the religion until the Resurrection.
“I came to this court in quest of wealth:
as soon as I entered the portico I became chief.
I brought water as a gif for the sake of bread:
hope of bread led me to the highest place in Paradise.
Bread drove an Adam forth from Paradise:
bread caused me to mix with those who belong to Paradise.
I have been freed, like the angels, from water and bread:
without object of desire I move round this court, like the sphere of heaven.”
Nothing in the world is without object in its movement
except the bodies and the souls of lovers.
مدمآ رانيد رهب اج نيدب ات
مدمآ راديد تسم مديسر نوچ
ديود اونان ىوس ىصخش نان رهب
ديدب ار اونان نسح نوچ ناج داد
ناتسلگ ات ىكي دش هجرف رهب
نابغاب لامج دش وا ى هجرف
ديشك هچ زا بآ هك ىبارعا وچمه
ديشچ فسوي خر زا ناويح بآ
تسد هب وا درآ شتاك ىسوم تفر
تسرب شتآ زا هك وا ديد ىشتآ
نانمشد زا دهر ات ىسيع تسج
نامسآ مراچ هب نتسج نآ شدرب
هدش مدنگ ى هشوخ مدآ ماد
هدش مدرم ى هشوخ شدوجو ات
روخ رهب زا ماد ىوس ديآ زاب
رف و لابقا و دباي هش دعاس
رنه بسك ىپ بتكم دش لفط
ردپ فطل اب غرم ديما رب
هدش ىردص ىكي نآ بتكم ز سپ
هدش ىردب و هداد هناگهام
نيك رهب زا برح سابع هدمآ
نيد زيتسا و دمحا عمق رهب
ور و تشپ تمايق ات ار نيد هتشگ
وا نادنزرف و وا تفلخ رد
مدمآ زيچ بلاط رد نيا رب نم
مدمآ زيلهد هب نوچ متشگ ردص
نان رهب هفحت هب مدروآ بآ
نانج ردص ات درب منان ىوب
تشهب زا ار ىمدآ دنار نورب نان
تشرس رد ىتشهب ردنا ارم نان
كلم نوچمه نان ز و بآ زا متسر
كلف نوچ رد نيا رب مدرگ ضرغ ىب
ناهج رد شدرگ هب دوبن ضرغ ىب
ناقشاع ناج ريغ و مسج ريغ
مهف ات دركن داهج و دهج و دنز باتفآ بات وا رب هك تسا ىراويد قشاع لاثم رب ايند قشاع هك نآ نايب رد
صرق زا تسين راويد زا قنور و بات نآ هك دنك
دنام مورحم وا تسويپ باتفآ هب باتفآ وترپ نوچ داهن راويد رب لد ىلك مرجل مراهچ نامسآ رد تسا باتفآ
َ نوُ هَ ت ْ شَ ي ام َ نْ يَ ب َ و ْ مُ هَ نْ يَ ب َ لي ِ ح َ و ادبا
Showing that the lover of this world is like the lover of a wall on which the sunbeams strike,
who makes no efort and exertion to perceive that the radiance and splendour do not proceed
fom the wall, but fom the orb of the sun in the Fourth Heaven; consequently he sets his whole
heart on the wall, and when the sunbeams rejoin the sun, he is lef for ever in despair:
“ and a bar is placed between them and that which they desire.”
Te lovers of the Whole are not those who love the part:
he that longed for the part failed to attain unto the Whole.
When a part falls in love with a part,
the object of its love soon goes to its own whole.
He became the laughing-stock of another’s slave:
he became drowning and clung to some one weak.
He possesses no authority, that he should care for him:
shall he do his own master’s business or his ?
Te Arabic proverb, “If you commit fornication; commit it with a fee woman,
and if you steal, steal a pearl.”
Hence, “fornicate with a free woman,” became proverbial;
“steal a pearl” were transferred to this.
Te slave went away to his master: he was lef in misery.
Te scent of the rose went to the rose: he was lef with the thorn.
He was lef far from the object of his desire—
his labour lost, his toil useless, his foot wounded,
Like the hunter who catches a shadow—
how should the shadow become his property?
Te man has grasped tightly the shadow of a bird;
the bird on the branch of the tree is fallen into amazement,
“I wonder who this crack-brained fellow is laughing at.
Here’s folly for you, here’s a rotten cause!”
And if you say that the part is connected with the whole, eat thorns:
the thorn is connected with the rose.
وزج قاشع نيا هن لك ناقشاع
وزج قاتشم دش هك نآ لك زا دنام
دوش ىوزج قشاع ىوزج هك نوچ
دور دوخ لك هب شقوشعم دوز
وا دمآ ريغ ى هدنب واگ شير
وا دز رد ىفيعض رد فك دش هقرغ
وا راميت دنك ات مكاح تسين
وا راك اي دنك دوخ ى هجاوخ راك
ةردلا قرساف تقرس اذِإ و ةرحلاب نزاف تينز اذِإ برع لثم
لثم دش نيا ىپ ةرحلاب نزاف
لقتنم دش نيدب ةردلا قرساف
راز دنام وا دش هجاوخ ىوس هدنب
راخ دنام وا لگ ىوس دش لگ ىوب
شيوخ بولطم زا رود هدنامب وا
شير ىاپ لطاب جنر عياض ىعس
ىا هياس دريگ هك ىدايص وچمه
ىا هيامرس ار و ددرگ ىك هياس
تخس درم هتفرگ ىغرم ى هياس
تخرد خاش رب هتشگ ناريح غرم
بجع ددنخ ىم هك رب غمدم نياك
ببس هديسوپ تنيا لطاب تنيا
تسا لك ى هتسويپ وزج ىيوگ وت رو
تسا لگ نورقم راخ روخ ىم راخ
Except from one point of view, it is not connected with the whole:
otherwise, indeed, the mission of the prophets would be vain,
لك هب هتسويپ تسين ور كي ز زج
لسر ثعب ىدب لطاب دوخ هن رو
Inasmuch as the prophets are in order to connect:
how, then, should they connect them when they are one body?
Tis discourse has no end.
O lad, the day is late: conclude the tale.
How the Arab delivered the gif, that is, the jug to theCaliph’s servants.
He presented the jug of water;
he sowed the seed of homage in that court.
“Bear this gif,” said he, “to the Sultan;
redeem the King’s suitor from indigence.
It is sweet water and a new green jug—
some of the rainwater that collected in the ditch.”
Te ofcials smiled at that,
but they accepted it as life,
Because the graciousness of the good and wise King
had made a mark on all the courtiers.
Te disposition of kings settles in their subjects:
the green sky makes the earth verdant.
Regard the king as a reservoir with pipes in every direction,
and water running from all like hoppers.
When the water in all is from a pure reservoir,
every single one gives sweet water, pleasant to taste;
But if the water in the reservoir is brackish and dirty,
every pipe brings the same to view,
Because every pipe is connected with the reservoir.
Dive, dive into the meaning of these words.
How the imperial grace of the homeless Spirit
has produced efects on the whole body;
How the grace of Reason, which is of goodly nature, of goodly lineage,
brings the entire body into discipline;
دنا نتسويپ ىپ زا نلوسر نوچ
دنا نت كي نوچ ناشدندنويپ هچ سپ
ملغ ىا درادن ناياپ نخس نيا
مامت نك تياكح دش هگ ىب زور
هفيلخ ناملغ هب ار وبس ىنعي ار هيده برع ندرپس
تشاد شيپ رد ار بآ ىوبس نآ
تشاكب ترضح نآ رد ار تمدخ مخت
ديرب ناطلس نادب هيده نيا تفگ
ديرخاو تجاح ز ار هش لياس
ون و زبس ىوبس و نيريش بآ
وگ هب دمآ عمج هك ىناراب بآ ز
نآ زا ار نابيقن دمآ ىم هدنخ
ناج وچمه ار نآ دنتفرذپ كيل
ربخ اب بوخ هاش فطل هك نآ ز
رثا ناكرا همه ردنا دوب هدرك
دنك اج تيعر رد ناهاش ىوخ
دنك ارضخ ار كاخ رضخا خرچ
اه هلول نوچ مشح ناد ىضوح وچ هش
اه هلوك رد ناور هلول زا بآ
كاپ تسا ىضوح زا هلمج بآ هك نوچ
كانقوذ شوخ دهد ىبآ ىكي ره
ديلپ و تسا روش بآ ضوح نآ رد رو
ديدپ درآ نامه هلول ىكي ره
ضوح هب هلول ره تس هتسويپ هك نآ ز
ضوخ فرح نيا ىنعم رد نك ضوخ
نطو ىب ناج هاشنهاش فطل
نت لك ردنا تس هدرك رثا نوچ
بسن شوخ داهن شوخ لقع فطل
بدا رد درآ رد ار نت همه نوچ
How Love, saucy, uncontrolled, and restless,
throws the whole body into madness.
نوكس ىب رارق ىب گنش قشع
نونج رد ار نت لك درآ رد نوچ
Te purity of the water of the Sea that is like Kawthar,
its pebbles are pearls and gems.
For whatever science the master is renowned,
the souls of his pupils become endued with the same.
With the master-theologian
the quick and industrious pupil reads theology.
With the master-jurist the student of jurisprudence reads jurisprudence,
when he expounds it, not theology.
Ten the master who is a grammarian—
the soul of his pupil becomes imbued by him with grammar.
Again, the master who is absorbed in the Way—
because of him the soul of his pupil is absorbed in the King.
Te story of what passed between the grammarian and the boatman.
A certain grammarian embarked in a boat.
Tat self-conceited person turned to the boatman
And said, “Have you ever studied grammar?” “No,” he replied.
Te other said, “Half your life is gone to naught.”
Te boatman became heart-broken with grief,
but at the time he refrained from answering.
Te wind cast the boat into a whirlpool:
the boatman spoke loud to the grammarian,
“Tell me, do you know how to swim?” “No,” said he,”
O fair-spoken good-looking man!”
“O grammarian,” said he, “your whole life is nothing,
because the boat is sinking in these whirlpools.”
Know that here mahw (self-efacement) is needed, not nahw (grammar):
if you are mahw (dead to self ), plunge into the sea without peril.
Te water of the sea places the dead one on its head;
but if he is living, how shall he escape from the sea?
تسا رثوك نوچ واك رحب بآ فطل
تسا رهوگ و رد هلمج ش هزير گنس
دش فورعم نادب اتسا هك رنه ره
دش فوصوم نادب نادرگاش ناج
لوصا مه ىلوصا داتسا شيپ
لوصح اب تسچ درگاش نآ دناوخ
ناوخ هقف نآ هيقف داتسا شيپ
نايب ردنا لوصا ىن دناوخ هقف
دوب ىوحن وا هك ىداتسا شيپ
دوش ىوحن وا زا شدرگاش ناج
تسا هر وحم وا هك ىداتسا زاب
تسا هش وحم وا زا شدرگاش ناج
نابيتشك و ىوحن ىارجام تياكح
تسشنرد ىتشك هب ىوحن ىكي نآ
تسرپ دوخ نآ داهن نابيتشك هب ور
تفگ ىدناوخ وحن زا چيه تفگ
انف رد دش وت رمع مين تفگ
بات ز نابيتشك تشگ هتسكش لد
باوج زا شماخ درك مد نآ كيل
دنگف ىبادرگ هب ار ىتشك داب
دنلب ىوحن نآ هب نابيتشك تفگ
وگب ندرك انشآ ىناد چيه
ور بوخ باوج شوخ ىا ىن تفگ
تسانف ىوحن ىا ترمع لك تفگ
تساهبادرگ نيا قرغ ىتشك هك نآ ز
نادب اجنيا وحن هن دياب ىم وحم
نار بآ رد رطخ ىب ىوحم وت رگ
دهن رس رب ار هدرم ايرد بآ
دهر ىك ايرد ز هدنز دوب رو
گرم زور شناد عاونا همه نيز
گرب و هار زاس تسا رقف شناد
Of all these various kinds of knowledge, on the day of death
the equipment and provision for the road is the knowledge of poverty.
Inasmuch as you have died to the attributes of the fesh,
the Sea of consciousness will place you on the crown of its head.
رشب فاصوا ز وت ىدرمب نوچ
رس قرف رب دهن ترارسا رحب
O you who halt called the people asses,
at this time you art lef, like an ass, upon this ice.
If in the world you art the most learned scholar of the time,
behold the passing-away of this world and this time!
We have stitched in the grammarian, that we might teach you
the grammar (nahw) of self-efacement (mahw).
In self-loss, O venerated friend, you will fnd the jurisprudence of
jurisprudence, the grammar of grammar, and the accidence of accidence.
Tat jug of water is our diferent sorts of knowledge,
and the Caliph is the Tigris of God’s knowledge.
We are carrying jugs full to the Tigris:
if we do not know ourselves to be asses, asses we are.
Afer all, the Bedouin was excusable,
for he was ignorant of the Tigris and of the river.
If he had been acquainted with the Tigris, as we are,
he would not have carried that jug from place to place;
No, had he been aware of the Tigris,
he would have dashed that jug against a stone.
How the Caliph accepted the gif and bestowed largesse,
notwithstanding that he was entirely without need of the gif and the jug.
When the Caliph saw and heard his story,
he flled the jug with gold and added.
He delivered the Arab from penury;
he bestowed donations and special robes of honour,
Saying, “Give into his hand this jug full of gold.
When he returns, take him to the Tigris.
He has come by way of the desert and by travelling:
it will be nearer for him by water.”
When he embarked in the boat and beheld the Tigris,
he was prostrating himself in shame and bowing,
ىا هدناوخ ىم رخ وت ار ناقلخ هك ىا
ىا هدنام خي نيا رب رخ نوچ نامز نيا
ناهج رد ىنامز ى هملع وت رگ
نامز نيو نيب ناهج نيا ىانف كن
ميتخود رد نآ زا ار ىوحن درم
ميتخومآ وحم وحن ار امش ات
فرص فرص و وحن وحن و هقف هقف
فرگش راي ىا ىباي دمآ مك رد
تسام ىاهشناد بآ ىوبس نآ
تسادخ ملع ى هلجد هفيلخ نآ و
ميرب ىم هلجد هب رپ اهوبس ام
ميرخ ام ار دوخ ميناد رخ هن رگ
دوب روذعم نادب ىبارعا ىراب
دور ز و دوب ربخ ىب هلجد ز وك
ام وچ ىدوب ربخ اب هلجد ز رگ
اج هب اج ار وبس نآ ىدربن وا
ىدمآ فقاو وچ هلجد زا هكلب
ىدز ىگنس رس رب ار وبس نآ
وبس نآ زا و هيده نآ زا ىزاين ىب لامك اب ندومرف اطع و ار هيده هفيلخ ندرك لوبق
دينش شلاوحا و ديد هفيلخ نوچ
ديزم و درك رز ز رپ ار وبس نآ
صلخ هقاف زا درك ار برع نآ
صاخ ىاهتعلخ و اهششخب داد
ديهد وا تسد هب رز رپ وبس نياك
ديرب ش هلجد ىوس ددرگاو هك نوچ
رفس زا و تس هدمآ كشخ هر زا
رتكيدزن دوب شبآ هر زا
ديد هلجد و تسشنرد ىتشك هب نوچ
ديمخ ىم و ايح زا درك ىم هدجس
Saying, “Oh, wonderful is the kindness of that bounteous King,
and It is more wonderful that he took that water.
ار باهو هش نيا فطل بجع ىاك
ار بآ نآ دتس وك رتبجع نيو
How did that Sea of munifcence so quickly accept from me
such spurious coin as this?”
Know, O son that everything in the universe is a jug
which is to the brim with wisdom and beauty.
It is a drop of the Tigris of His beauty,
which because of its fullness is not contained under the skin.
It was a hidden treasure: because of its fullness it burst forth
and made the earth more shining than the heavens.
It was a hidden treasure: because of its fullness it surged up
and made the earth a sultan robed in satin.
And if he had seen a branch of the Divine Tigris,
he would have destroyed that jug, destroyed it.
Tey that saw it are always beside themselves:
like one beside himself, they hurled a stone at the jug.
O you who from jealousy have hurled a stone at the jug,
while the jug has become more perfect through being shattered,
Te jar is shattered, the water is not spilled from it:
from this shattering have arisen a hundred soundnesses.
Every piece of the jar is in dance and ecstasy,
to the partial reason this seems absurd.
In this state neither the jug nor the water is manifest.
Consider well, and God knows best what is right.
When you knock at the door of Reality, it will be opened to you:
beat the pinion of thought, in order that you may be made a king-falcon.
Te pinion of your thought has become mud-stained and heavy
because you are a clay-eater: clay has become to you as bread.
Bread and meat are clay: eat little of them,
that you may not remain in the earth, like clay.
When you become hungry, you become a dog:
you become ferce and ill-tempered and ill-natured.
When you have eaten your fll, you have become a carcass:
you have become devoid of understanding and without feet, like a wall.
So at one time you are a carcass and at another time a dog:
how will you run well in the road of the lions?
دوج ىايرد نآ نم زا تفريذپ نوچ
دوز دوز ار لغد دقن نانچ نآ
رسپ ىا ناد وبس ار ملاع لك
رس هب ات ىبوخ و ملع زا دوب واك
تسوا ىبوخ ى هلجد زا ىا هرطق
تسوپ ريز ىرپ ز دجنگ ىمن ناك
درك كاچ ىرپ ز دب ىفخم جنگ
درك كلفا زا رت نابات ار كاخ
درك شوج ىرپ ز دب ىفخم جنگ
درك شوپ سلطا ناطلس ار كاخ
ادخ ى هلجد زا ىخاش ىديدب رو
انف ىدرك انف وا ار وبس نآ
دندوخ ىب هشيمه شدنديد هك نآ
دندز ىگنس وبس رب هنادوخ ىب
هدز ىگنس وبس رب تريغ ز ىا
هدش رتلماك تسكشا ز وبس نيا و
هتخيران وا زا بآ هتسكش مخ
هتخيگنا تسكش نيز ىتسرد دص
لاح هب و تسا صقر هب مخ وزج وزج
لاحم نيا هدومن ار ىوزج لقع
بآ هن تلاح نيا رد اديپ وبس ىن
باوصلاب ملعا ّ لا و نيبب شوخ
دننك تزاب ىنز ىنعم رد نوچ
دننك تزابهش هك نز تركف رپ
نارگ و دولآ لگ دش تركف رپ
نان وچ دش لگ ارت ىراوخ لگ هك نآ ز
نيا زا روخ رتمك تشوگ و تسا لگ نان
نيمز ردنا لگ وچمه ىنامن ات
ىوش ىم گس ىوش ىم هنسرگ نوچ
ىوش ىم گر دب و دنويپ دب و دنت
ىدش ىرادرم ريس وت ىدش نوچ
ىدش ىراويد وچ اپ ىب ربخ ىب
ىگس مد رگيد و رادرم ىمد سپ
ىگت شوخ ناريش هار رد ىنك نوچ
Know that your only means of hunting is the dog:
throw bones to the dog but seldom,
نادم گس زج دوخ راكشا تلآ
ناوختسا ار گس زادنا كرتمك
Because when the dog has eaten its fll, it becomes rebellious:
how should it run to the goodly chase and hunt?
Want of food was leading the Arab to that court,
and he found his fortune.
We have related in the story the kindness
shown by the King to that needy one who had no refuge.
Whatever the man in love speaks,
the scent of Love is springing from his mouth into the abode of Love.
If he speak theology, it all turns to poverty: the scent of poverty
comes from that man of sweet and beguiling discourse.
And if he speaks infdelity, it has the scent of religion,
and if he speaks doubtfully, his doubt turns to certainty.
Te perverse froth that has risen from a sea of sincerity
that turbid has been set out by the pure source.
Know that its froth is pure and worthy:
know that it is like revilement from the lips of the beloved,
Whose unsought reproaches have become sweet
for the sake of her cheek which he desires.
If he speaks falsehood, it seems the truth.
O falsehood that would adorn the truth!
If you cook of sugar in the form of a loaf of bread, it will taste of candy,
not of bread, while you are sucking it.
If a true believer fnds a golden idol,
how should he leave it for the sake of a worshipper?
No, he will take it and cast it into the fre:
he will break its borrowed form,
In order that the idol-shape may not remain on the gold,
because Form hinders and waylays.
Te essence of its gold is the essence of Lordship:
the idol-stamp on the sterling gold is borrowed.
Do not burn a blanket on account of a fea,
and do not let the day go on account of every gnat’s headache.
You are an idol-worshipper when you remain in forms:
leave its form and look at the reality.
دوش شكرس دش ريس نوچ گس هك نآ ز
دود شوخ راكش و ديص ىوس ىك
ديشك ىم ىياون ىب ار برع نآ
ديسر تلود نآ و هاگرد نادب ات
هاش ناسحا ميا هتفگ تياكح رد
هانپ ىب ىاون ىب نآ قح رد
قشع ىوب قشاع درم ديوگ هچ ره
قشع ىوك رد دهج ىم شناهد زا
همه ديآ رقف هقف ديوگب رگ
همدمد شوخ نآ زا ديآ رقف ىوب
نيد ىوب دراد رفك ديوگب رو
نيقي ددرگ شكش ديوگ كش هب رو
تسا هتساخ ىقدص رحب زك ژك فك
تسا هتسارآ ار عرف نآ فاص لصا
ناد قوقحم و ىفاص ار شفك نآ
ناد قوشعم بل مانشد وچمه
وا بولطمان مانشد نآ هتشگ
وا بوبحم ضراع رهب ز شوخ
ىتسار ديامن ژك ديوگب رگ
ىتسارآ ار تسار هك ىژك ىا
ىزپ ىم ىنان لكش رگ ركش زا
ىزم ىم نوچ نان هن ديآ دنق معط
نثو نيرز ىنموم دبايب رو
نمش ره ىارب ار نآ دله ىك
دنكفا شتآ ردنا دريگ هكلب
دنكشب ار شتيراع تروص
نثو لكش بهذ رب دنامن ات
نز هار و تسا عنام تروص هك نآ ز
تسا تينابر تاذ شرز تاذ
تسا تيراع رز دقن رب تب شقن
زوسم ار ىميلگ وت ىكيك رهب
زور راذگم سگم ره عادص زو
روص رد ىنامب نوچ ىتسرپ تب
رگن ىنعم رد و راذگب شتروص
If you are a man for the Pilgrimage, seek a pilgrim companion,
whether he is a Hindu or a Turk or an Arab.
بلط ىجاح هرمه ىجح درم
برع اي و كرت هاوخ ودنه هاوخ
Do not look at his fgure and colour,
look at his purpose and intention.
If he is black, he is in accord with you: call him white,
for his complexion is the same as yours.
Tis story has been told up and down,
like the doings of lovers, without foot or head.
It has no head, inasmuch as it existed before eternity;
it has no foot: it has been akin to everlastingness.
No, it is like water: every drop is both head and foot,
and at the same time without both.
Tis is not a story, mark you! God forbid!
Tis is the ready money of my state and yours. Consider well,
Because the Suf is grand and glorious:
whatever is past is not remembered.
We are both the Arab and the jug and the King; we are all:
he that has been turned away fom it shall be turned away.
Know that the husband is Reason, and the wife is greed and cupidity:
these two are dark and deniers; Reason is the candle.
Now hear the origin of their denial, from where it arose:
from the fact that the Whole has various parts.
Te parts of the Whole are not parts in relation to the Whole—
not like the scent of the rose, which is a part of the rose.
Te beauty of green herbs is a part of the Rose’s beauty,
the coo of the turtle-dove is a part of that Nightingale.
If I become occupied with a difculty and the answer,
how shall I be able to give water to the thirsty?
If you are wholly perplexed and in straits, have patience:
patience is the key to joy.
Abstain from thoughts, abstain: thought is the lion and the wild ass,
and hearts are the thickets.
Acts of abstinence are superior to medicines,
because scratching is an increase of the itch.
Assuredly abstinence is the frst principle of medicine:
abstain, and behold the strength of the spirit (jaan).
وا گنر ردنا و شقن ردنا رگنم
وا گنهآ رد و مزع ردنا رگنب
تسا وت گنهآ مه وا تسا هايس رگ
تسا وت گنر مه هك ناوخ شديپس وت
ربز و ريز دش هتفگ تياكح نيا
رس و اپ ىب ناقشاع ركف وچمه
شيپ تس هدوب لزا ز نوچ درادن رس
شيوخ تس هدوب دبا اب درادن اپ
نآ زا هرطق ره تسا بآ نوچ هكلب
ناودره ىب مه و اپ و تسا رس مه
نيه تسين تياكح نيا ل شاح
نيبب شوخ نيا تست و ام لاح دقن
دوب رف اب و رك اب ىفوص هك نآ ز
دوب ركذي ل تسا ىضام نآ هچ ره
كلم مه ام وبس مه ام برع مه
كفأ ْ نَ م ُ هْ ن َ ع ُ كَ ف ْ ؤُي ام هلمج
عمط و سفن ار نز و ناد وش ار لقع
عمش لقع ركنم و ىناملظ ود نيا
تساخ هچ زا راكنا لصا نونكا ونشب
تساهوزج هنوگ هنوگ ار لك هك نآ ز
لك هب تبسن اهوزج ىن لك وزج
لگ وزج دشاب هك لگ ىوب وچ ىن
دوب لگ فطل وزج هزبس فطل
دوب لبلب نآ وزج ىرمق گناب
باوج و لاكشا لوغشم موش رگ
بآ داد مناوت ىك ار ناگنشت
جرح و ىلك هب ىلاكشا وت رگ
جرفلا حاتفم ربصلا نك ربص
اه هشيدنا ز امتحا نك امتحا
اه هشيب اهلد و روگ و ريش ركف
تسا رورس اهاود رب اهامتحا
تسا رگ ىنوزف نديراخ هك نآ ز
نيقي دمآ اود لصا امتحا
نيبب ار ناج توق نك امتحا
Receive these words, like the ear,
that I may make for you an earring of gold:
راو شوگ وش اه هتفگ نيا لباق
راوشوگ نم تمزاس رز زا هك ات
You will become a ring in the ear of the Moon that works in gold;
you will ascend to the moon and the Pleiades.
First, hear that the diverse created beings are spiritually diferent,
from ya (Y) to alif (A).
Amongst the various letters there is a confusion and uncertainty,
though from one point of view they are one from head to foot.
From one aspect they are opposites, and from one aspect they are unifed;
from one aspect they are a joke, and from one aspect they are serious.
Terefore the Resurrection is the day of the supreme inspection:
inspection is desired by him who is glorious and splendid.
Whoever is like a fraudulent Hindu,
for him the day of inspection is the time of exposure.
Inasmuch as he has not a face like the sun,
he desires nothing but night like a veil.
Since his thorn has not a single rose-leaf,
spring is the enemy of his conscience,
While to one that is roses and lilies from head to foot
spring is a pair of bright eyes.
Te unspiritual thorn wishes for autumn,
for autumn, in order that it may jostle with the rose-garden,
And that it may hide the beauty of that and the shame of this,
so that you may not see the colour of that and the colour of this.
Terefore autumn is its spring and life;
the stone and the pure ruby appear one.
Te Gardener knows that even in autumn,
but the One’s sight is better than the world’s sight.
Truly that One Person is the world: he is unaware of evil.
Te stars, every one, are all part of the Moon.
Terefore every fair form and shape is crying,
“Good news! Good news! Lo, here comes the spring.”
So long as the blossom is shining like a coat of mail,
how should the fruits display their knobs?
When the blossom is shed, the fruit comes to a head:
when the body is shattered, the spirit lifs up its head.
ىوش رگرز هم شوگ رد هقلح
ىوش رب ايرث ات و هام هب ات
فلتخم قلخ هك ونشب لوا
فلا ات اي زا دنناج فلتخم
تسا ىكش و روش فلتخم فورح رد
تسا ىكي اپ ات رس ز ور كي زا هچ رگ
دحتم ور كي و دض ور ىكي زا
دج ىور كي زا و لزه ور ىكي زا
تسا ربكا ضرع زور تمايق سپ
تسا رف و بيز اب هك دهاوخ وا ضرع
تسا ىيادوس دب ىودنه نوچ هك ره
تسا ىياوسر تبون شضرع زور
باتفآ نوچمه ىور درادن نوچ
باقن نوچمه ىبش زج دهاوخن وا
وا راخ درادن نوچ لگ كي گرب
وا رارسا نمشد ناراهب دش
تسا نسوس و تسا لگ اپ ات رس هكنا و
تسا نشور مشچ ود ار وا راهب سپ
نازخ دهاوخ نازخ ىنعم ىب راخ
ناتسلگ اب دوخ ىولهپ دنز ات
نيا گنن و نآ نسح دشوپب ات
نيا گنر و نآ گنر ىنيبن ات
تايح و تسا راهب ار وا نازخ سپ
تاكز توقاي و گنس ديامن كي
نازخ رد ار نآ دناد مه نابغاب
ناهج ديد زا هب كي ديد كيل
تسا هلبا وا تسا سك كي نآ ناهج دوخ
تسا هم وزج كلف رب هراتس ره
راگن و شقن ره دنيوگ ىمه سپ
راهب ديآ ىمه كن هدژم هدژم
هرز نوچ هفوكش نابات دوب ات
هرگ اديپ اه هويم نآ دنك ىك
دنك رس هويم تخير هفوكش نوچ
دنز رب رس ناج تسكشب نت هك نوچ
Te fruit is the purpose; the blossom is its face:
the blossom is the good news; the fruit is the bounty for it.
شتروص هفوكش و ىنعم هويم
شتمعن هويم هدژم هفوكش نآ
When the blossom was shed, the fruit became visible:
when that diminished this began to increase.
How should bread give strength until it is broken?
How should uncrushed clusters yield wine?
Unless favoured oil is pounded up with medicines,
how should the medicines by themselves become health-increasing?
Concerning the qualities of the Pir and obedience to him
O Splendour of the Haqq, Husamu’ddin,
take one or two sheets of paper and add in description of the Pir.
Although your slender body has no strength,
yet without the sun we have no light.
Although you have become the lighted wick and the glass,
yet you are the heart’s leader: you are the end of the thread.
Inasmuch as the end of the thread is in your hand and will,
the Leads on the heart’s necklace are from your bounty.
Write down what appertains to the Pir who knows the Way:
Choose the Pir and regard him as the essence of the Way.
Te Pir is summer, and people are the autumn month;
people are like night, and the Pir is the moon.
“I have bestowed on young Fortune the name of Pir,
because he is old by the Truth, not old by Time.
So old is he that he has no beginning:
there is no rival to such a unique Pearl.
Verily, old wine grows more potent;
verily, old gold is more highly prized.
Choose a Pir, for without a Pir
this journey is exceeding full of woe and afright and danger.
Without an escort you are bewildered
on a road you have travelled many times
Do not, then, travel alone on a Way that you have not seen at all,
do not turn your head away from the Guide.
ديدپ دش هويم تخير هفوكش نوچ
ديزم ردنا نيا دش دش مك نآ هك نوچ
دهد ىك توق تسكشن نان هك ات
دهد ىم ىك اه هشوخ هتسكشان
هيودا اب دنكشن هليله ات
هيودا ازفا تحص دوخ دوش ىك
ىو تعواطم و ريپ تفص رد
ريگب نيدلا ماسح قحلا ءايض ىا
ريپ فصو رد ازف رب ذغاك ود كي
تسين روز ار تكزان مسج هچ رگ
تسين رون ار ام ديشروخ ىب كيل
ىا هتشگ هجاجز و حابصم هچ رگ
ىا هتشر رس ىلد ليخ رس كيل
تست ماك و تسد هب هتشر رس نوچ
تست ماعنا ز لد دقع ىاهرد
نادهار ريپ لاوحا سيون رب
ناد هار نيع و نيزگب ار ريپ
هام ريت ناقلخ و ناتسبات ريپ
هام ريپ و دنا بش دننام قلخ
ريپ مان ار ناوج تخب ما هدرك
ريپ مايا زن تسا ريپ قح ز واك
تسين زاغآ شك تسا ىريپ نانچ وا
تسين زابنا ميتي رد نانچ اب
نهك رمخ دوش ىم رت ىوق دوخ
ندل نم دشاب هك ىرمخ نآ هصاخ
رفس نيا ريپ ىب هك نيزگب ار ريپ
رطخ و فوخ و تفآ رپ سب تسه
ىا هتفر وت اهراب هك ىهر نآ
ىا هتفشآ نآ ردنا زوولق ىب
چيه وت ىتس هديدن هك ار ىهر سپ
چيپم رس ربهر ز اهنت ورم نيه
Fool, if his shadow be not over you, then the cry of the ghoul
will keep you with your head in a whirl.
لوگ وت رب وا ى هياس دشابن رگ
لوغ گناب دراد هتشگ رس ارت سپ
Te ghoul will from the Way cast you into destruction:
there have been in this Way many crafier than you.
Listen to the Qur’an and the perdition of the wayfarers,
what the evil-souled Iblis did unto them:
He carried them far—a journey of hundreds of thousands of years—
from the Highway, and made them backsliders and naked.
Behold their bones and their hair!
Take warning, and drive not your ass towards them!
Seize the neck of your ass and lead him towards the Way,
towards the good keepers and those who know the Way.
Beware! Do not let your ass go, and do not remove your hand from him,
because his love is for the place where green herbs are plentiful.
If you carelessly leave him free for one moment,
he will go leagues in the direction of the herbage.
Te ass is an enemy to the Way, madly in love with fodder:
oh, many is the attendant on him that he has brought to ruin!
If you know not the Way, whatever the ass desires, do the opposite:
that, surely, will be the right Way.
“Consult them, and then oppose:
he that disobeys them not will be ruined.”
Be not a friend to temptation and desire,
since it leads you astray from the Way of God.
Nothing in the world will break this passion
like the shadow of fellow-travellers.
How the Prophet, on whom be peace, enjoined ‘Ali—may God make his person honoured
saying, “When every one seeks to draw nigh to God by means of some kind of devotional act,
do you seek the favour of God by associating with His wise and chosen servant,
that you may be the frst of all to arrive.”
Te Prophet said to ‘Ali, “O ‘Ali, you are the Lion of God,
you are a courageous knight,
But do not even rely upon your lion-heartedness:
come into the shade of the palm-tree of hope.
دنزگ ردنا دنكفا هر زا تلوغ
دندب سب هر نيا رد رت ىهاد وت زا
ناورهر للض ونشب ىبن زا
ناور دب سيلب نآ درك ناشچ هك
رود هداج زا هار هلاس نارازه دص
روع و رابدا ناشدرك و ناشدرب
ناشيوم و نيبب ناشاهناوختسا
ناشيوس رخ نارم و ريگ ىتربع
شك هار ىوس و ريگ رخ ندرگ
شوخ ناناد هر و ناناب هر ىوس
رادم ىو زا تسد و ار رخ لهم نيه
راز هزبس ىوس تسوا قشع هك نآ ز
شيلهاو تلفغ هب وت مد ىكي رگ
شيشح ىوس اه گنسرف دور وا
فلع تسم رخ تسا هار نمشد
فلت وا درك ار هدنب رخ سب هك ىا
تساوخب رخ هچ نآ ره هر ىنادن رگ
تسار هار نآ دوب دوخ نك نآ سكع
اوفلاخ هگ نآ سپ ّ نُ هورِ واش
فلات نهصعي مل نم نإ
تسود شاب مك وزرآ و اوه اب
تسوا لا ليبس نع كلضي نوچ
ناهج ردنا دنكشن ار اوه نيا
ناهرمه ى هياس وچمه ىزيچ چيه
ىتعاط عون هب ىسك ره نوچ هك ملسلا هيلع ار ىلع ملس و هلا و هيلع ّ لا ىلص لوسر ندرك تيصو
ىشاب رت مدق شيپ همه زا ات صاخ ى هدنب و لقاع تحيصن هب ىوج برقت وت قح هب ديوج برقت
ىلع ىاك ار ىلع ربمغيپ تفگ
ىلد رپ ىناولهپ ىقح ريش
دامتعا مه نكم ىريش رب كيل
ديما لخن ى هياس رد آ ردنا
Come into the shade of the Sage
whom no conveyer can carry of from the Way.
ىلقاع نآ ى هياس رد آ ردنا
ىلقان هر زا درب دنادن شك
His shadow on the earth is like Mount Qaf;
his spirit is the Simurgh that circles exceedingly high.
If I should tell of his qualities until the Resurrection,
do not seek any conclusion and end to them.
Te Sun has veiled Himself in Man:
apprehend, and God knows best what is right.
O ‘Ali, above all devotional acts in the Way
choose the shadow of the servant of God.
Every one took refuge in some act of devotion
and discovered for themselves some means of deliverance.
Take refuge in the shadow of the Sage
that you may escape from the Enemy that opposes in secret.
Of all acts of devotion this is the best for you:
you will gain precedence over every one that has outstripped.”
When the Pir has accepted you, take heed, surrender thyself:
go, like Moses, under the authority of Khizr.
Bear patiently whatever is done by a Khizr, who is without hypocrisy,
in order that Khizr may not say, “Begone, this is parting.”
Tough he holed the boat, do not speak a word;
though he kills a child, do not tear your hair.
God has declared that his hand is as His own,
since He gave out the Hand of God is above their hands.
Te Hand of God causes him to die and brings him to life.
What of life? He makes him a spirit everlasting.
If any one, by rare exception, traversed this Way alone,
he arrived through the help of the hearts of the Pirs.
Te hand of the Pir is not withdrawn from the absent:
his hand is naught but the grasp of God.
Inasmuch as they give such a robe of honour to the absent,
undoubtedly the present are better than the absent.
Since they are bestowing food on the absent,
see what bounties they must lay before one who is present.
Where is one that girds himself before them
to one that is outside the door?
فاق هوك نوچ نيمز ردنا وا لظ
فاوط ىلاع سب غرميس وا حور
وا تعن تمايق ات ميوگب رگ
وجم تياغ و عطقم ار نآ چيه
باتفآ تس هدرك شوپ ور رشب رد
باوصلاب ملعا لا و نك مهف
هار تاعاط ى هلمج زا ىلع اي
هلا صاخ ى هياس وت نيزگ رب
دنتخيرگب ىتعاط رد ىسك ره
دنتخيگنا ىصلخم ار نتشيوخ
زيرگ لقاع ى هياس رد ورب رت
زيتس ناهنپ نمشد نآ ز ىهر ات
تسا رتهب تنيا تاعاط همه زا
تسه هك قباس نآ ره رب ىباي قبس
وش ميلست نيه ريپ تتفرگ نوچ
ور رضخ مكح ريز ىسوم وچمه
قافن ىب ىرضخ راك رب نك ربص
قارف اذه ور رضخ ديوگن ات
نزم مد وت دنكشب ىتشك هچ رگ
نكم وم وت دشك ار ىلفط هچ رگ
دناوخ شيوخ تسد وچ قح ار وا تسد
دنارب ْ مِ هيِ دْ يَأ َ قْ وَ ف ِّ لا ُ دَ ي ات
دنك ش هدنز شدناريم قح تسد
دنك ش هدنياپ ناج دوب هچ هدنز
ديرب هر نيا اردان اهنت هك ره
ديسر ناريپ تمه نوع هب مه
تسين هاتوك نابياغ زا ريپ تسد
تسين لا ى هضبق زج وا تسد
دنهد تعلخ نينچ نوچ ار نابياغ
دنهب كش ل نابياغ زا نارضاح
دنهد ىم هلاون نوچ ار نابياغ
دنهن اهتمعن هچ ات نامهم شيپ
رمك ددنب هش شيپ هك ىسك وك
رد ىوس نوريب تسه هك ىسك ات
When you have chosen your Pir, be not faint-hearted;
be not weak as water and crumbly as earth.
شابم لد كزان ريپ ىديزگ نوچ
شابم لگ و بآ وچ هديزير و تسس
If you are enraged by every blow,
then how will you become a mirror without being polished?
How the man of Qazwin was tattooing the fgure of a lion in blue on his shoulders,
and repenting because of the needle-pricks.
Hear from the narrator this story
about the way and custom of the people of Qazwin.
Tey tattoo themselves in blue with the point of a needle
on body and hand and shoulders, so as to sufer no injury.
A certain man of Qazwin went to a barber and said,
“Tattoo me; do it charmingly.”
“O valiant sir,” said he, “what fgure shall I tattoo?”
He answered, “Prick in the fgure of a furious lion.
Leo is my ascendant: tattoo the form of a lion.
Exert yourself, prick in plenty of the blue dye.”
“On what place,” he asked, “shall I tattoo you?”
Said he, “Prick the design of the beauty on my shoulder-blade.”
As soon as he began to stick in the needle,
the pain of it
settled in the shoulder,
And the hero fell a-moaning— “O illustrious one,
you have killed me: what fgure are you tattooing?”
“Why,” said he, “ you bade me do a lion.”
“What limb,” asked the other, “did you begin with?”
“I have begun at the tail,” said he.
“O my dear friend,” he cried, “leave out the tail!
My breath is stopped by the lion’s tail and rump:
his rump has tightly closed my windpipe.
Let the lion be without a tail, O lion-maker,
for my heart is faint from the blows of the needle.”
Tat person commenced to prick in on another part without fear,
without favour, without mercy.
ىوش هنيك رپ وت ىمخز رهب رگ
ىوش هنييآ لقيص ىب اجك سپ
نزوس مخز ببس هب وا ندش ناميشپ و ريش تروص هاگناش رب ىنيوزق ندز ىدوبك
نايب بحاص زا ونشب تياكح نيا
ناينيوزق تداع و قيرط رد
دنزگ ىب اهفتك و تسد و نت رب
دننز اهيدوبك نزوس رس زا
ىينيوزق دشب ىكلد ىوس
ىينيريش نكب نز مدوبك هك
ناولهپ ىا منز تروص هچ تفگ
نايژ ريش تروص نز رب تفگ
نز ريش شقن تسا ريش معلاط
نز ريس ىدوبك گنر نك دهج
منز تروص تعضوم هچ رب تفگ
مقر نآ نز مهگ هناش رب تفگ
تفرگ ندرب ورف نزوس وا هك نوچ
تفرگ نكسم هگناش رد نآ درد
ىنس ىاك دمآ هلان رد ناولهپ
ىنز ىم تروص هچ ىتشك ارم رم
ارم ىدومرف ريش رخآ تفگ
ادتبا ىدرك وضع هچ زا تفگ
ما هديزاغآ هاگمد زا تفگ
ما هديد ود ىا راذگب مد تفگ
تفرگ مد مريش هاگمد و مد زا
تفرگ مكحم مهگمد وا هگمد
زاس ريش ىا وگ شاب مد ىب ريش
زاگ مخز زا تفرگ ىتسس ملد هك
مخز صخش نآ تفرگ رگيد بناج
محر ز ىب اساوم ىب اباحم ىب
He yelled—”Which of his members is this?”
“Tis is his ear, my good man,” the barber replied.
وا زا تسا مادنا هچ نياك وا درك گناب
وكن درم ىا تسا شوگ نيا تفگ
“O Doctor,” said he, “let him have no ears:
omit the ears and cut the frock short.”
Te barber began to insert in another part:
once more the man of Qazwin set out to wail,
Saying, “What is the member now on this third spot?”
He replied, “Tis is the lion’s belly, my dear sir.”
“Let the lion have no belly,” said he:
“what need of a belly for the picture that is full?”
Te barber became distraught and remained in great bewilderment:
he stood for a long time with his fngers in his teeth;
Ten the master fung the needle to the ground and said,
“Has this happened to any one in the world?
Who saw a lion without tail and head and belly?
God himself did not create a lion like this.”
O brother, endure the pain of the lancet
that you may escape from the poison of your nafs.
For sky and sun and moon bow in worship
to the people who have escaped from self-existence.
Any one in whose body the miscreant self has died,
sun and cloud obey his command.
Since his heart has learned to light the candle,
the sun cannot burn him.
God has made mention of the rising sun as turning aside—
like that—fom their cave.
Te thorn becomes entirely beautiful, like the rose,
in the sight of the particular that is going towards the Universal.
What is to exalt and glorify God?
To deem yourself despicable and as dust
What is to learn the knowledge of God’s unity?
To consume yourself in the presence of the One
If you wish to shine like day,
burn up your night-like self-existence.
Melt away your existence, as copper in the elixir,
in the being of Him who fosters existence.
ميكح ىا دشابن ششوگ ات تفگ
ميلگ نك هتوك و راذگب ار شوگ
درك زاغآ شلخ رگيد بناج
درك زاس ار ناغف ىنيوزق زاب
زين تسا مادنا هچ بناج موس نياك
زيزع ىا ريش مكشا تسا نيا تفگ
ار ريش دشابن مكشا ات تفگ
ار ريس راگن دياب مكش هچ
دنامب ناريح سب و كلد دش هريخ
دنامب نادند رد تشگنا ريد هب ات
داتسوا مشخ زا نزوس دز نيمز رب
داتف نيا ار ىسك ملاع رد تفگ
ديد هك مكشا و رس و مد ىب ريش
ديرفان دوخ ادخ ىريش نينچ نيا
شين درد رب نك ربص ردارب ىا
شيوخ ربگ سفن شين زا ىهر ات
دوجو زا دنديهر هك ىهورگ ناك
دوجس درآ ناشهام و رهم و خرچ
ربگ سفن وا نت ردنا درم هك ره
ربا و ديشروخ درب نامرف ار و رم
نتخورفا عمش تخومآ شلد نوچ
نتخوس دراين ار وا باتفآ
مجتنم باتفآ رد قح تفگ
مهفهك نع اذك روازت ركذ
دوش ىم لگ نوچ فطل هلمج راخ
دور ىم لك ىوس واك ىوزج شيپ
نتشارفا ادخ ميظعت تسيچ
نتشاد ىكاخ و راوخ ار نتشيوخ
نتخومآ ادخ ديحوت تسيچ
نتخوس دحاو شيپ ار نتشيوخ
زور وچ ىزورفب هك ىهاوخ ىمه رگ
زوسب ار دوخ بش نوچمه ىتسه
زاون ىتسه نآ تسه رد تا ىتسه
زادگ ردنا ايميك رد سم وچمه
You have fastened both your hands tight on “I” and “we”:
all this ruin is caused by dualism.
تسد ود ىتس هدرك تخس ام و نم رد
تسه ود زا ىبارخ ى هلمج نيا تسه
راكش هب ريش تمدخ رد هابور و گرگ نتفر
How the wolf and fox went to hunt in attendance on the lion.
A lion, wolf, and fox had gone to hunt in the mountains in quest.
Tat by supporting each other they might tie fast the bonds and fet-
ters on the hunted animals,
And all three together might seize much and great quarry in that deep
Although the ferce lion was ashamed of them, yet he did them hon-
our and gave them his company on the way.
To a king like this the soldiers are an annoyance, but he accompanied
them: a united party is a mercy.
A moon like this is disgraced by the stars: it is amongst the stars for
generosity’s sake.
Te command, Consult them, came to the Prophet, though no counsel
is to be compared with his own.
In the scales barley has become the companion of gold, not because
barley has become a substance like gold.
Te spirit has now become the body’s fellow-traveller: the dog has
become for a time the guardian of the palace-gate.
When this party went to the mountains at the stirrup of the lion
majestic and grand,
Tey found a mountain-ox and goat and fat hare, and their business
went forward.
Whoever is on the heels of him that is a lion in combat, roast-meat
does not fail him by day or by night.
When they brought them from the mountains to the jungle, killed
and wounded and dragging along in blood,
Te wolf and fox hoped that a division would he made according to
the justice of emperors.
Te refection of the hope of both of them struck the lion: the lion
knew the ground for those hopes.
Any one that is the lion and prince of mysteries, he will know all that
the conscience thinks.
راكش رهب ىهبور و گرگ و ريش
راسهوك رد بلط زا دندوب هتفر
اهديص رب رگدمه تشپ هب ات
اهديق راب دندنب رب تخس
فرژ ىارحص نآ ردنا مه اب هس ره
فرگش و رايسب دنريگ اهديص
دوب گنن ار رن ريش ناشي ز هچ رگ
دومن ىهارمه و ماركا درك كيل
تسا تمحز ركشل ز ار هش نينچ نيا
تسا تمحر تعامج دش هرمه كيل
تساهگنن رتخا ز ار هم نينچ نيا
تساخس رهب نارتخا نايم وا
ديسر ار ربميپ ْ م ُ ه ْ رِ واش رما
ديدن ار شيار تسين ىيار هچ رگ
تس هدش رز قيفر وج وزارت رد
تس هدش رهوگ رز وچ وج هك نآ زا ىن
تس هدش هرمه نونك ار بلاق حور
تس هدش هگرد سراح گس ىتدم
هوك ىوس تعامج نيا دنتفر هك نوچ
هوكش و رف اب ريش باكر رد
تفز شوگرخ و زب و ىهوك واگ
تفر شيپ ناشيا راك و دنتفاي
بارح ريش ىپ رد دشاب هك ره
بابك ار وا بش و زور دياين مك
ناشدندروآ هشيب رد هك ز نوچ
ناشك نوخ ردنا و حورجم و هتشك
نآ ردنا دوب عمط ار هبور و گرگ
ناورسخ لدع هب تمسق دور هك
دز ريش رب ناشود ره عمط سكع
دنس ار اهعمط نآ تسناد ريش
ريما و رارسا ريش دشاب هك ره
ريمض دشيدنا هچ ره دنادب وا
Beware! Guard yourself, O heart disposed to thinking,
from any evil thought in his presence.
وج هشيدنا لد ىا راد هگن نيه
وا شيپ رد ىدب ى هشيدنا ز لد
He knows and keeps riding on silently:
he smiles in your face in order to mask.
When the lion perceived their bad ideas,
he did not declare, and paid regard at the time,
But he said to himself, “I will show you what you deserve,
O beggarly villains!
Was my judgment not enough for you?
Is this your opinion of my bounty?
O you whose understanding and judgment
are from my judgment and from my world-adorning gifs?
What else should the picture think of the painter,
since he bestowed thought and knowledge upon it?
Had you such a vile opinion of me,
O you who are a scandal to the world?
I will strike of the hypocritical heads
of them that think ill of God.
I will deliver the Sphere from your disgrace,
so that this tale shall remain in the world.”
While thus meditating, the lion continued to smile visibly:
do not trust the smiles of the lion!
Worldly wealth is the smiles of God:
it has made us drunken and vainglorious and threadbare.
Poverty and distress are better for you, O lord,
for that smile will remove its lure.
How the lion made trial of the wolf and said,
“Come forward, O wolf, and divide the prey amongst us.”
Te lion said, “ O wolf, divide this:
O old wolf, make justice new.
Be my deputy in the ofce of distributor,
that it may be seen of what substance you are.”
شومخ دنار ىمه ار رخ و دناد
شوپ ىور ىارب ددنخ تخر رد
ناشساوسو نآ تسناد نوچ ريش
ناشساپ مد نآ تشاد و تفگناو
ازس ميامنب تفگ دوخ اب كيل
ادگ ناسيسخ ىا ار امش رم
نم ىار دماين سب ار امش رم
نم ىاطعا رد تسا نيا ناتنظ
نم ىار زا ناتيار و لوقع ىا
نم ىارآ ناهج ىاهاطع زا
رگد دلاگس هچ شاقن اب شقن
ربخ و ديشخب شوا شلاگس نوچ
نم هب هناسيسخ نظ نينچ نيا
نمز ناگنن دوب ار امش رم
ار ءوسلا نظ لاب نيناظ
اطخ نيع دوب رس مربن رگ
ناتگنن زا ار خرچ مناهراو
ناتساد نيا ناهج رب دنامب ات
شاف هدنخ دز ىم ركف نيا اب ريش
شابم نميا ريش ىاهمسبت رب
قح ىاهمسبت دش ايند لام
قلخ و رورغم و تسم ار ام درك
دنس ىا تتسا هب ىروجنر و رقف
دنك رب ار دوخ ماد مسبت ناك
ام نايم ار اهديص نك شخب گرگ ىا ىآ شيپ هك نتفگ و ار گرگ ريش ندرك ناحتما
نك شخب ار نيا گرگ ىا ريش تفگ
نهك گرگ ىا نك ون ار تلدعم
ىرگ تمسق رد شاب نم بيان
ىرهوگ هچ وت هك ديآ ديدپ ات
“O King,” said he, “the wild ox is your share:
he is big, and you are big and strong and active.
تست شخب ىشحو واگ هش ىا تفگ
تسچ و تفز و گرزب وت و گرزب نآ
Te goat is mine, for the goat is middle and intermediate;
do you, O fox, receive the hare, and no mistake!”
Te lion said, “O wolf, how have you spoken? Say!
When I am here, do you speak of ‘I’ and ‘you’?
Truly, what a cur the wolf must be, that he regarded himself
in the presence of a lion like me who am peerless and unrivalled! “
He said, “Come forward, O you self-esteeming ass!” He approached him;
the lion seized him with his claws and rent him.
Inasmuch as he did not see in him the kernel of right conduct,
he tore the skin of his head as a punishment.
He said, “Since the sight of me did not transport you out of yourself,
a spirit like this must die miserably.
Since you were not passing away in my presence,
It was an act of grace to smite your neck.”
Everything is perishing except His face:
unless you art in His face, do not seek to exist.
When any one has passed away in my face,
everything is perishing are not applicable,
Because he is in except, he has transcended not:
whosoever is in except has not passed away.
Whoever is uttering ‘I’ and ‘we’ at the door,
he is turned back from the door and is continuing in not.
Te story of the person who knocked at a fiend’s door: his fiend fom within asked who he was:
he said, “It is I,” and the fiend answered, “Since you art you, I will not open the door:
I know not any fiend that is ‘ I.’”
A certain man came and knocked at a friend’s door:
his friend asked him, “Who are you, O trusty one?”
He answered, “I.” Te friend said, “Go, It is not the time:
at a table like this there is no place for the raw.”
Save the fre of absence and separation, who will cook the raw one?
Who will deliver him from hypocrisy?
طسو و تس هنايم زب هك ارم زب
طلغ ىب ناتسب شوگرخ اهبور
وگب ىتفگ نوچ گرگ ىا تفگ ريش
وت و ام ىيوگ وت مشاب نم هك نوچ
ديد شيوخ واك دوب گس هچ دوخ گرگ
ديدن و لثم ىب ريش نم نوچ شيپ
ديدب دوخ واك ىرخ ىا آ شيپ تفگ
ديرد ار وا دز هجنپ دمآ ششيپ
ديشر ريبدت و زغم شديدن نوچ
ديشك رس زا شتسوپ تسايس رد
دربن دوخ زا تنم ديد نوچ تفگ
درم راز ديابب ار ناج نينچ نيا
نم شيپ ردنا ىناف ىدوبن نوچ
ندز ندرگ ارت رم دمآ لضف
وا هجو زج كلاه ء ىش لك
وجم ىتسه وا هجو رد ىا هن نوچ
انف دشاب ام هجو ردنا هك ره
ازج دوبن ٌ كِلاه ٍ ء ْ يَ ش ّ لُ ك
تشذگ ل زا وا تسلا رد هك نآ ز
تشگن ىناف وا تسلا رد هك ره
دنز ىم ام و نم وا رد رب هك ره
دنت ىم ل رب و وا تسا باب در
مياشگ ىمن رد ىيوت وت نوچ تفگ ،منم تفگ تسيك تفگ نورد زا تفوكب ىراي رد هك سك نآ ى هصق
دشاب نم وا هك مسانش ىمن ناراي زا ار سك چيه
دزب ىراي رد دمآ ىكي نآ
دمتعم ىا ىتسيك شراي تفگ
تسين ماگنه ورب شتفگ ،نم تفگ
تسين ماخ ماقم ىناوخ نينچ رب
قارف و رجه شتآ زج ار ماخ
قافن زا دناهر او ىك دزپ ىك
Te wretched man went away, and for a year in travel
in separation from his friend he was burned with sparks of fre.
رفس رد ىلاس و نيكسم نآ تفر
ررش زا ديزوس تسود قارف رد
Tat burned one was cooked: then he returned
and again paced to and fro beside the house of his comrade.
He knocked at the door with a hundred fears and respects,
lest any disrespectful word might escape from his lips.
His friend called to him, “Who is at the door?”
He answered, “It is you are at the door, O charmer of hearts.”
“Now,” said the friend, “since you are I, come in, O myself:
there is not room in the house for two I’s.
Te double end of thread is not for the needle:
inasmuch as you are single, come into this needle.”
It is the thread that is connected with the needle:
the eye of the needle is not suitable for the camel.
How should the existence of the camel be fned down
save by the shears of ascetic exercises and works?
For that, O reader, the hand of God is necessary,
for it is the Be, and it was of every impossible thing.
By His hand every impossible thing is made possible;
by fear of Him every unruly one is made quiet.
What of the man blind from birth and the leper?
Even the dead is made living by the spell of the Almighty,
And that non-existence which is deader than the dead—
non-existence is compelled when He calls it into being.
Recite, Every day He is in some afair:
do not deem Him idle and inactive.
His least act, every day,
is that He dispatches three armies:
One army from the loins towards the mothers,
in order that the plant may grow in the womb;
One army from the wombs to the Earth,
that the world may be flled with male and female;
One army from the Earth beyond death,
that every one may behold the beauty of works.
Tis discourse has no end.
Come, hurry back to those two sincere and devoted friends.
تشگ زاب سپ هتخوس نآ تشگ هتخپ
تشگ زابمه ى هناخ درگ زاب
بدا و سرت دص هب رد رب دز هقلح
بل ز ىظفل بدا ىب دهجنب ات
نآ تسيك رد رب هك شراي دز گناب
ناتسلد ىا ىيوت مهرد رب تفگ
آ رد نم ىا ىنم نوچ نونكا تفگ
ارس رد ار نم ود ىياجنگ تسين
ات ود هتشر رس ار نزوس تسين
آ رد نزوس نيرد ىياتكي هك نوچ
طابترا دمآ نزوس اب ار هتشر
طايخلا مس لمج اب روخ رد تسين
لمج ىتسه كيراب دوش ىك
لمع و تاضاير ضارقم هب زج
نلف ىا ار نآ رم دياب قح تسد
ناكف نك ىلاحم ره رب دوب واك
دوش نكمم وا تسد زا لاحم ره
دوش نكاس وا ميب زا نورح ره
زين هدرم دشاب هچ صربا و همكا
زيزع نآ نوسف زا ددرگ هدنز
دوب رت هدرم هدرم زك مدع نآ و
دوب رطضم وا داجيا فك رد
ناوخب ٍ نْ أ َ ش يِ ف َ وُ ه ٍ م ْ وَ ي ّ لُ
نادم ىلعف ىب و راك ىب ار و رم
نآ تسا زور ره شيراك نيرتمك
ناور وس نيا دنك ار ركشل هس واك
تاهما ىوس بلصا ز ىركشل
تابن ديور محر رد ات نآ رهب
نادكاخ ىوس ماحرا ز ىركشل
ناهج ددرگ رپ هدام و رن ز ات
لجا ىوس نآ ز كاخ زا ىركشل
لمع نسح ىسك ره دنيبب ات
زاتب نيه درادن ناياپ نخس نيا
زاب كاپ كاپ راي ود نآ ىوس
ديحوت تفص
Description of Unifcation
His friend said to him, “Come in, O you who are entirely myself,
not diferent like the rose and thorn in the garden.”
Te thread has become single. Do not now fall into error
if you see that the letters K and N are two.’
K and N are pulling like a noose,
that they may draw nonexistence into great afairs.
Hence the noose must be double in forms,
though those two are single in efect.
Whether the feet are two or four, they traverse one road,
like the double shears makes one cut.
Look at those two fellow-washer men:
there is apparently a diference between that one and this :
Te one has thrown the cotton garments into the water,
while the other partner is drying them.
Again the former makes the dry clothes wet:
It is as though he were spitefully thwarting his opposite;
Yet these two opposites, who seem to be at strife,
are of one mind and acting together in agreement.
Every prophet and every saint has a way,
but it leads to God: all are one.
When slumber overtook the concentration of the listener,
the water carried the millstones away.
Te course of this water is above the mill:
its going into the mill is for your sakes.
Since you had no further need of the mill,
he made the water fow back into the original stream.
Te rational spirit is to the mouth for the purpose of teaching:
else truly that speech has a channel apart:
It is moving without noise and without repetitions
to the rose-gardens beneath which are the rivers.
O God, reveal to the soul that place
where speech is growing without letters,
نم هلمج ىا آ ردناك شراي تفگ
نمچ راخ و لگ نوچ فلاخم ىن
نونك دش مك طلغ دش اتكي هتشر
نون و فاك فورح ىنيب ات ود رگ
بوذج دمآ دنمك نوچمه نون و فاك
بوطخ رد ار مدع رم دناشك ات
روص ردنا دنمك دياب ات ود سپ
رثا رد ود نآ دشاب اتكي هچ رگ
درب ار هر اپ راچ رگ اپ ود رگ
درب اتكي ات ود ضارقم وچمه
نيبب ار رزاگ نازابمه ود نآ
نيا ز و نآ ز ىفلخ رهاظ رد تسه
دز بآ رد ار سابرك ىكي نآ
دنك ىم شكشخ زابمه رگد نآ و
دنك ىم رت ار كشخ نآ وا زاب
دنت ىم رب دض هزيتسا ز اييوگ
امن هزيتسا دض ود نيا كيل
اضر رد دشاب راك كي و لدكي
تسا ىكلسم ار ىلو ره و ىبن ره
تسا ىكي هلمج درب ىم قح ات كيل
درب باوخ ار عمتسم عمج هك نوچ
درب بآ ار ايسآ ىاهگنس
تسايسآ قوف بآ نيا نتفر
تسامش رهب ايسآ رد شنتفر
دنامن نوحاط تجاح ار امش نوچ
دنار زاب ىلصا ىوج رد ار بآ
تسار ميلعت ناهد ىوس هقطان
تسادج ىيوج ار قطن نآ دوخ هن رو
اهراركت ىب و گناب ىب دور ىم
اهرازلگ ات ُ راهْ نَ ْ لا ا َ هَ ت ْ حَ ت
ماقم نآ امنب وت ار ناج ادخ ىا
ملك ديور ىم فرح ىب وا ردناك
Tat the pure soul may make of its head
a foot towards the far-stretching expanse of non-existence—
مدق رس زا كاپ ناج دزاس هك ات
مدع ىانهپ رود ى هصرع ىوس
An expanse very ample and spacious;
and from it this phantasy and being is fed.
Imagination is narrower than non-existence:
on that account phantasy is the cause of pain.
Existence, again, was narrower than Imagination:
hence in it moons become like the moon that has waned.
Again, the existence of the world of sense and colour is narrower,
for It is a narrow prison.
Te cause of narrowness is composition and number:
the senses are moving towards composition.
Know that the world of Unifcation lies beyond sense:
if you want Unity, march in that direction.
Te Command KuN was a single act,
and the N and K occurred in speech, while the meaning was pure.
Tis discourse has no end.
Return, that what happened to the wolf in combat.
How the lion punished the wolf that had shown disrespect in dividing.
Tat proud one tore of the head of the wolf,
in order that two-headedness and distinction might not remain.
It is So we took vengeance on them, O old wolf,
inasmuch as you were not dead in the presence of the Amir.
Afer that, the lion turned to the fox and said,
“Divide it for breakfast.”
He bowed low and said, “Tis fat ox
will be your food at breakfast, O excellent King,
And this goat will be a portion reserved
for the victorious King at midday,
And the hare too for supper—
the meal at nightfall of the gracious and bountiful King.”
اضف اب و داشگ اب سب ىا هصرع
اون وز دباي تسه و لايخ نيو
مدع زا تلايخ دمآ رتگنت
مغ بابسا لايخ دشاب ببس نآ ز
لايخ زا دوب رتگنت ىتسه زاب
لله نوچمه رمق ىو رد دوش نآ ز
گنر و سح ناهج ىتسه زاب
گنت تسا ىنادنز هك دمآ رتگنت
ددع و بيكرت تسا ىگنت تلع
دشك ىم اهسح بيكرت بناج
ناد ديحوت ملاع سح ىوس نآ ز
نارب بناج نادب ىهاوخ ىكي رگ
فاك و نون و دوب لعف كي نك رما
فاص دوب ىنعم و داتفا نخس رد
درگ زاب درادن ناياپ نخس نيا
دربن ردنا گرگ لاوحا دش هچ ات
دوب هدرك ىبدا ىب تمسق رد هك ار گرگ ريش ندرك بدا
زارف رس نآ رس دنك رب ار گرگ
زايتما و ىرس ود دنامن ات
ريپ گرگ ىا تسا ْ مُ هْ ن ِ م ان ْ مَ قَ تْ ناَ ف
ريما شيپ رد هدرم ىدوبن نوچ
درك هابور اب ريش ور نآ زا دعب
دروخ رهب زا نك شخب ار نيا تفگ
نيمس واگ نياك تفگ و درك هدجس
نيزگ هاش ىا دشاب تدروخ تشاچ
ار زور نايم رهب زا زب نآ و
ار زوريپ هش دشاب ىينخي
مه ماش رهب شوگرخ رگد نآ و
مرك و فطل اب هاش نيا ى هرچ بش
Said the lion, “O fox, you have made justice shine forth:
from whom did you learn to divide in such a manner?
ىتخورفا لدع وت هبور ىا تفگ
ىتخومآ ىك ز تمسق نينچ نيا
When did you learn this, O eminent one?”
“O King of the world,” he replied,” from the fate of the wolf.”
Te lion said, “Inasmuch as you have become pledged to love of me,
pick up all the three, and take and depart.
O fox, since you have become entirely mine,
how should I hurt you when you have become I?
I am yours, and all the beasts of chase are yours:
set your foot on the Seventh Heaven and mount!
Since you have taken warning from the vile wolf, you are not a fox:
you are my own lion.
Te wise man is he that in the shunned tribulation
takes warning from the death of his friends.”
Te fox said, “A hundred thanks to the lion
for having called me up afer that wolf.
If he had bidden me frst, saying, ‘Do you divide this,’
who would have escaped from him with his life?”
Tanks be to Him, then,
that He caused us to appear in the world afer those of old,
So that we heard of the chastisements which God inficted
upon the past generations in the preceding time,
Tat we, like the fox, may keep better watch over ourselves
from the fate of those ancient wolves.
On this account he that is God’s prophet and veracious in explanation
called us “a people on which God has taken mercy.”
Behold with clear vision the bones and fur of those wolves,
and take warning, O mighty ones!
Te wise man will put of from his head this self-existence and wind,
since he heard the end of the Pharaohs and ‘Ad;
And if he does not put it of, others will take warning
from what befell him in consequence of his being misguided.
گرزب ىا نيا ىتخومآ اجك زا
گرگ لاح زا ناهج هاش ىا تفگ
ورگ ىتشگ ام قشع رد نوچ تفگ
ورب و ناتسب و ريگرب ار هس ره
ىدش ار ام ىگلمج نوچ اهبور
ىدش ام وت نوچ ميرازآ تنوچ
ارت ناراكشا هلمج و ارت ام
آ رب هن متفه نودرگ رب ىاپ
ىند گرگ زا تربع ىتفرگ نوچ
ىنم ريش ىتسين هبور وت سپ
زا دريگ تربع هك دشاب نآ لقاع
زرتحم ىلب رد ناراي گرم
دنار ركش دص نابز رب مد نآ هبور
دناوخ گرگ نآ ىپ زا ريش ارم هك
وت هك ىدومرفب لوا ارم رگ
وا زا ناج ىدرب هك ار نيا نك شخب
ناهج رد ار ام هك ار وا ساپس سپ
ناينيشيپ سپ زا اديپ درك
قح ىاهتسايس نآ ميدينش ات
قبس ردنا هيضام نورق رب
شيپ ناگرگ نآ لاح زا ام هك ات
شيب ميراد دوخ ساپ هبور وچمه
نامدناوخ ور نيز هموحرم تما
نايب رد قداص و قح لوسر نآ
نايع ناگرگ نآ مشپ و ناوختسا
ناهم ىا ديريگ دنپ و ديرگنب
داب و ىتسه نيا دهنب رس زا لقاع
داع و نانوعرف ماجنا دينش نوچ
وا لاح زا نارگيد دهننب رو
وا للضا زا دنريگ ىتربع
اب تقيقح هب سپ نايم رد مشوپ ور نم هك ديچيپم نم اب هك ار موق رم ملسلا هيلع حون ندرك ديدهت
نلوذخم ىا ديچيپ ىم ىادخ
How Noah, on whom be peace, threatened his people, saying,
“Do not struggle with me, for I am a veil:
you are really struggling with God within this, O God-forsaken men!”
Noah said, “O you headstrong ones, I am not I:
I am dead to the soul, I am living through the Soul of souls.
Inasmuch as I am dead to the senses of the father of mankind,
God has become my hearing and perception and sight.
Since I am not I, this breath is from Him:
in the presence of this breath if any one breathes he is an infdel.”
In the form of this fox there is the lion:
it is not ftting to advance boldly towards this fox.
Unless you believe in him from his exterior aspect,
you will not hear from him the lions’ roar.
If Noah had not been the Eternal Lion,
why should he have cast a whole world into confusion?
He was hundreds of thousands of lions in a single body;
he was like fre, and the world a stack.
Forasmuch as the stack neglected the tithe due to him,
he launched such a fame against that stack.
Whoever in the presence of this hidden Lion
opens his mouth disrespectfully, like the wolf,
Tat Lion will tear him to pieces, as the wolf,
and will recite to him So we took vengeance upon them.
He will sufer blows, like the wolf, from the Lion’s paw:
foolish is he that waxed bold in the presence of the Lion.
Would that those blows fell upon the body,
so that it might be that faith and heart would be safe!
My power is broken on reaching this point:
how can I declare this mystery?
Make little of your bellies, like that fox:
do not play fox’s tricks in His presence.
Lay the whole of your “we” and “I” before Him:
the kingdom is His kingdom: give the kingdom to Him.
ما ىن نم نم ناشكرس ىا حون تفگ
ما ىز ىم ناناج هب هدرم ناج ز نم
رشبلا وب ساوح زا مدرمب نوچ
رصب و كاردا و عمس دش ارم قح
تسوه ز مد نيا متسين نم نم هك نوچ
تسوا رفاك دز مد هك ره مد نيا شيپ
ريش هابور نيا شقن ردنا تسه
ريلد دش دياشن هبور نيا ىوس
ىورگن ىم شتروص ىور ز رگ
ىونشن ىم وا زا ناريش ى هرغ
ىدي قح زا ار حون ىدوبن رگ
ىدز مه رب ارچ ار ىناهج سپ
ىنت رد وا دوب ريش نارازه دص
ىنمرخ ملاع و دوب شتآ وچ وا
تشادن وا رشع ساپ نمرخ هك نوچ
تشامگ نمرخ نآ رب هلعش نانچ وا
ناهن ريش نيا شيپ رد وا هك ره
ناهد دياشگب گرگ نوچ بدا ىب
شدناردرب ريش نآ گرگ وچمه
شدناوخ رب ْ مُ هْ ن ِ م ان ْ مَ قَ تْ ناَ ف
ريش تسد زا گرگ وچمه دباي مخز
ريلد دش واك دوب هلبا ريش شيپ
ىدمآ نت رب مخز نآ ىكشاك
ىدب ملاس لد و نامياك ىدب ات
ديسر اجنيا نوچ تسسگب متوق
ديدپ ار رس نيا درك مناوت نوچ
دينك مكشا مك هبور نآ وچمه
دينك مك ىزاب هابور وا شيپ
ديهن وا شيپ هب نم و ام هلمج
ديهد ار وا كلم تسوا كلم كلم
When you become poor in the right Way, truly the Lion and the
Lion’s prey are yours,
تسار هار ردنا دييآ ريقف نوچ
تسامش نآ دوخ ريش ديص و ريش
Because He is holy, and Glory is His attribute:
He has no need of good things and kernel or rind.
Every prize and every gif of grace that exists
is for the sake of the servants of that King.
Te King has no desire: He has made all this empire for His creatures.
Happy is he that knew!
Of what use should the possession of empires be to Him
who created empire and the two worlds?
In the presence of His Glory keep close watch over your hearts,
lest you be put to shame by thinking evil.
For He sees conscience and thought and quest
as a thread of hair in pure milk
He whose clear breast has become devoid of image
has become a mirror for the impressions of the Invisible.
He becomes intuitively aware of our inmost thought,
because the true believer is the mirror of the true believer.
When he rubs our poverty on the touchstone,
then he knows the diference between faith and doubt.
When his soul becomes the touchstone of the coin,
then he will see the heart and the false money.
How kings seat in font of them the Sufs who know God,
in order that their eyes may be illumined by them.
Such is the custom of kings:
you will have heard of this, if you remember.
Te paladins stand on their lef hand,
because the heart is fxed on the lef side.
On the right hand are the chancellor and the secretaries,
because the science of writing and book-keeping belongs to this hand.
Tey give the Sufs the place in front of their countenance,
for they are a mirror for the soul, and better than a mirror,
تسوا فصو ناحبس و تسا كاپ وا هكنآ ز
تسوپ و زغم و زغن ز وا تسا زاين ىب
تسه هك ىتامارك ره و راكش ره
تسا هش نآ ناگدنب ىارب زا
تخاس قلخ رهب عمط ار هش تسين
تخانش واك نآ كنخ تلود همه نيا
ارس ود و ديرفآ تلود هك نآ
ار و ديآ راك هچ اهتلود كلم
لد ديراد هگن سب ناحبس شيپ
لجخ دب نامگ زا ديدرگن ات
وجتسج و ركف و رس دنيبب واك
وم رات صلاخ ريش ردنا وچمه
دش هنيس هداس شقن ىب وا هك نآ
دش هنييآ ار بيغ ىاهشقن
دوش نقوم نامگ ىب ار ام رس
دوش نموم ى هنيآ نموم هك نآ ز
كحم رب ار ام دقن وا دنز نوچ
كش ز وا دناد زاب ار نيقي سپ
اهدقن كحم شناج دوش نوچ
ار بلق و ار بلق دنيبب سپ
دوش نشور ناشيدب ناشمشچ ات شيوخ ىور شيپ ار فراع نايفوص ناهاشداپ ندناشن
دوب تداع نانچ ار ناهاشداپ
دوب تداي را ىشاب هدينش نيا
دنتسيا ناناولهپ ناشپچ تسد
دنبب دشاب پچ ىولهپ لد هكنآ ز
تسار تسد رب ملق لها و فرشم
تسار تسد نآ تبث و طخ و ملع هك نآ ز
دنهد عضوم ور شيپ ار نايفوص
دنهب هنييآ ز و دنا ناج ى هنياك
Tey have polished their breasts in commemoration and meditation,
that the heart’s mirror may receive the virgin image.
ركف و ركذ رد هدز اهلقيص هنيس
ركب شقن لد ى هنيآ دريذپ ات
Whoever is born beautiful from the loins of Creation,
a mirror must he placed before him.
Te beauteous face is in love with the mirror:
it is a polisher of the soul and of the fear of God in hearts.
How the guest came to Joseph, on whom be peace, and how Joseph demanded of him
a gif and present on his return fom abroad.
Te loving friend came from the ends of the earth
and became the guest of Joseph the truthful,
For they had been well acquainted in childhood,
reclining on the pillow of acquaintance,
He spoke to him of the injustice and envy of his brethren:
Joseph said, “Tat was a chain, and I was the lion.
Te lion is not disgraced by the chain:
I do not complain of God’s destiny.
If the lion had a chain on his neck,
he was prince over all the chain-makers.”
He asked, “How were you in regard to the prison and the well?”
“Like the moon,” said Joseph, “in the interlunar period on the wane.”
If in that period the new moon is bent double,
does not she at last become the full moon in the sky?
Tough the seed-pearl is pounded in the mortar,
it becomes the light of eye and heart and looks alof.
Tey cast a grain of wheat under earth,
then from its earth they raised up ears of corn;
Once more they crushed it with the mill:
its value increased and it became soul-invigorating bread;
Again they crushed the bread under their teeth: it became the mind
and spirit and understanding of one endowed with reason;
Again, when that spirit became lost in Love,
it became rejoiceth the sowers afer the sowing.
داز بوخ ترطف بلص زا وا هك ره
داهن دياب وا شيپ رد هنيآ
بوخ ىور دشاب هنييآ قشاع
بولقلا ىَ وْ قَ ت و دمآ ناج لقيص
ناغمرا و هفحت وا زا فسوي ندرك اضاقت و ملسلا هيلع فسوي شيپ نامهم ندمآ
نابرهم راي قافآ زا دمآ
نامهيم دش ار قيدص فسوي
ىكدوك تقو دندوب انشآك
ىكتم ىيانشآ ى هداسو رب
دسح و ناوخا روج شداد داي
دسا ام و دوب ريجنز ناك تفگ
هلسلس زا ار ريش دوبن راع
هلگ قح ىاضق زا ار ام تسين
دوب ريجنز را ندرگ رب ار ريش
دوب ريم نازاس ريجنز همه رب
هاچ ز و نادنز ز ىدوب نوچ تفگ
هام تساك و قاحم رد نوچمه تفگ
ات ود ددرگ ون هام را قاحم رد
امس رب ددرگ ردب رخآ رد ىن
دنتفوك نواه هب هنادرد هچ رگ
دنلب دنيب و دش لد و مشچ رون
دنتخادنا كاخ ريز ار ىمدنگ
دنتخاس رب اه هشوخ شكاخ ز سپ
ايسآ ز شدنتفوك رگيد راب
ازف ناج دش نان و دوزفا شتميق
دنتفوك نادند ريز ار نان زاب
دنمشوه مهف و ناج و لقع تشگ
تشگ قشع وحم هك نوچ ناج نآ زاب
تشك دعب دمآ َ عا ّ رّ زلا ُ بِ جْ عُي
Tis discourse has no end. Come back,
that we may see what that good man said to Joseph.
درگ زاب درادن ناياپ نخس نيا
درم كين نآ تفگ هچ فسوي اب هك ات
Afer he had told him his story, he said, “Now, O so-and-so,
what traveller’s gif have you brought for me?”
To come empty-handed to the door of friends
is like going without wheat to the mill.
God, exalted is He, will say to the people at the gathering,
“Where is your present for the Day of Resurrection?
You have come to Us and alone without provision,
just in the same guise as We created you.
Hark, what have you brought as an ofering—
a gif on homecoming for the Day when you rise from the dead?
Or had you no hope of returning?
Did the promise of to-day seem vain to you?”
Do you disbelieve in the promise of being His guest?
Ten from the kitchen you will get dust and ashes.
And if you are not disbelieving, how with such empty hands
are you setting foot in the Court of that Friend?
Cut back a little on sleep and food:
bring the gif for your meeting with Him.
Become scant of sleep were slumbering;
in the hours of dawn be of were asking pardon of God.
Stir a little, like the embryo,
in order that you may be given the senses which behold the Light,
And you are outside of this womb-like world:
you goes from the earth into a wide expanse.
Know that the saying, “God’s earth is wide,”
refers to that ample region into which the saints have entered.
Te heart is not oppressed by that spacious expanse:
there the fresh boughs of the palm-tree do not become dry.
At present you art bearing your senses:
you are becoming weary and exhausted and headlong.
Since, at the time of sleep, you are borne, and are not bearing,
your fatigue is gone and you are free from pain and anguish.
Regard the time of sleep as a taste
in comparison with the state in which the saints are borne.
نلف ىا تفگ شنتفگ هصق دعب
ناغمرا ار ام وت ىدروآ هچ نيه
ىتف ىا تسد ىهت ناراي رد رب
ايسآ رد ىمدنگ ىب نوچ تسه
رشح هب ديوگ ار قلخ ىلاعت قح
رشن زور ىارب زا وك ناغمرا
اون ىب ىدارف و انومتئج
اذك مكانقلخ هك ناس نادب مه
ار زيوآ تسد ديدروآ هچ نيه
ار زيخاتسر زور ىناغمرا
دوبن ناتنتشگ زاب ديما اي
دومن ناتلطاب زورما ى هدعو
ىركنم ار شا ىنامهم ى هدعو
ىرب رتسكاخ و كاخ خبطم ز سپ
ىهت تسد نينچ ركنم ىا هن رو
ىهن ىم اپ نوچ تسود نآ رد رد
روخ و باوخ زا نكب هفرص ىكدنا
ربب شتاقلم رهب ناغمرا
نوعجهي امم مونلا ليلق وش
نورفغتسي زا راحسا رد شاب
نينج نوچمه نكب شبنج ىكدنا
نيب رون ساوح تدنشخبب ات
ىور نوريب محر نوچ ناهج زو
ىوش عساو ى هصرع رد نيمز زا
دنا هتفگ عساو ّ لا ضرا هك نآ
دنا هتفر رد ايبناك ناد ىا هصرع
خارف ى هصرع نآ ز گنت ددرگن لد
خاش كشخ ددرگن اج نآ رت لخن
نونك ار تساوح رم وت ىلماح
نوگن رس و ىوش ىم هدنام و دنك
باوخ تقو لماح هن ىلومحم هك نوچ
بات و جنر ىب ىدش و تفر ىگدنام
ار باوخ لاح وت ناد ىينشاچ
ايلوا لاح ىلومحم شيپ
Te saints are the Men of the Cave, O obstinate one:
they are asleep in rising up and turning to and fro.
دونع ىا دنفهك باحصا ايلوا
دوقر ْ م ُ ه بلقت رد و مايق رد
He is drawing them, without their taking trouble to act,
without consciousness, to the right hand and to the lef.
What is that right hand? Good deeds.
What is that lef hand? Te afairs of the body
Tese two actions proceed from the saints,
they are unconscious of them both, like the echo:
If the echo causes you to hear good and evil,
the mountain itself is unconscious of either.
How the guest said to Joseph, “I have brought you the gif of a mirror,
so that whenever you look in it you will see Your own fair face and remember me.”
Joseph said, “Come, produce the gif.”
He, on account of shame at this demand, sobbed aloud.
“How many a gif,” said he, “did I seek for you!
No gif came into my sight.
How should I bring a grain to the mine?
How should I bring a drop to the `Uman?
I shall bring cumin to Kirman,
if I bring my heart and soul to you.
Tere is no seed that is not in this barn,
except your beauty which has no equal.
I deemed it ftting that I should bring to you
a mirror like the light of a breast,
‘Tat you may behold your beauteous face therein,
O you who, like the sun, are the candle of heaven.
I have brought you a mirror, O light,
so that when you see your face you may think of me.”
He drew forth the mirror from beneath his arm:
the fair one’s business is with a mirror.
What is the mirror of Being? Not-being.
Bring not-being, if you are not a fool.
لاعف رد فلكت ىب ناشدشك ىم
لامشلا تاذ نيميلا تاذ ربخ ىب
نسح لعف نيميلا تاذ نآ تسيچ
نت لاغشا لامشلا تاذ نآ تسيچ
ايبنا زا راك ود ره نيا دور ىم
ادص نوچ ناشيا ود ره نيز ربخ ىب
رش و ريخ دناونشب تيادص رگ
ربخ ىب دشاب ود ره زا هوك تاذ
بوخ ىور ىرگن ىو رد هك ىراب ره ات ناغمرا تمدروآ هنيآ هك ار ملسلا هيلع فسوي نامهم نتفگ
ىنك داي ارم ىنيب دوخ
ناغمرا روايب نيه فسوي تفگ
ناغف دز اضاقت نيا مرش ز وا
ارت متسج ناغمرا دنچ نم تفگ
ارم دمان رظن رد ىناغمرا
مرب نوچ ناك بناج ار ىا هبح
مرب نوچ نامع ىوس ار ىا هرطق
مروآ نامرك ىوس نم ار هريز
مروآ ناج و لد وت شيپ هب رگ
تسين رابنا نيا ردناك ىمخت تسين
تسين راي ار نآ هك وت نسح ريغ
ىا هنييآ نم هك مديد نآ قيل
ىا هنيس رون وچ مرآ وت شيپ
نآ رد دوخ بوخ ىور ىنيبب ات
نامسآ عمش ديشروخ نوچ وت ىا
ىنشور ىا تمدروآ هنيآ
ىنك مداي دوخ ىور ىنيب وچ ات
لغب زا وا ديشك نوريب هنيآ
لغتشم دشاب هنييآ ار بوخ
ىتسين دشاب هچ ىتسه ى هنيآ
ىتسين هلبا وت رگ رب ىتسين
Being can be seen in not-being:
the rich bestow generosity on the poor.
دومن ناوتب ىتسين ردنا ىتسه
دوج دنرآ ريقف رب ناراد لام
Te clear mirror of bread is truly the hungry man;
tinder, likewise, is the mirror of that from which fre is struck.
Not-being and defect, wherever they arise,
are the mirror which displays the excellence of all crafs.
When a garment is neat and well-stitched,
how should it enable the tailor to exhibit his skill?
Trunks of trees must be uncut
in order that the woodcutter may fashion the stem or the branches.
Te doctor who sets broken bones
goes to the place where the person with the fractured leg is.
How shall the excellence of the art of medicine be made manifest
when there is no emaciated invalid?
How shall the Elixir be shown
if the vileness and baseness of coppers is not notorious?
Defects are the mirror of the quality of perfection,
and that vileness is the mirror of power and glory,
Because contrary is certainly made evident by its contrary;
because honey is perceived with vinegar
Whoever has seen and recognised his own defciency
has ridden post-haste in perfecting himself.
Te reason why he is not fying towards the Lord of glory
is that he supposes himself to be perfect.
Tere is no worse malady in your soul, O haughty one,
than the conceit of perfection.
Much blood must fow from your heart and eye
that self-complacency may leave you.
Te fault of Iblis lay in thinking “I am better,”
and this disease is in the soul of every creature.
Tough he regards himself as very broken,
know that it is clear water and dung under the stream.
When he stirs you in trial,
immediately the water becomes dung-coloured.
Tere is dung in the bed of the stream, my man,
though to you the stream appears pure.
تس هنسرگ دوخ نان ىفاص ى هنيآ
تس هنز شتآ ى هنيآ مه هتخوس
تساخ هك ىياج ره صقن و ىتسين
تساه هشيپ ى هلمج ىبوخ ى هنيآ
دوب هديزود و تسچ هماج هك نوچ
دوش نوچ ىزرد گنهرف رهظم
عوذج دياب ىمه هديشارتان
عورف اي دزاس لصا رگورد ات
دور اج نآ دنب هتسكشا ى هجاوخ
دوب هتسكشا ىاپ اج نآ رد هك
رازن روجنر تسين نوچ دوش ىك
راكشآ بط تعنص لامج نآ
لم رب اهسم ىنود و ىراوخ
ايميك ديامن ىك دشابن رگ
لامك فصو ى هنييآ اهصقن
للج و زع ى هنيآ تراقح نآ و
نيقي اديپ دنك دض ار دض هك نآ ز
نيبگنا تسا ديدپ هكرس اب هك نآ ز
تخانش و ديد ار شيوخ صقن هك ره
تخات هبسا هد دوخ لامكتسا ردنا
للجلا وذ ىوس هب درپ ىمن نآ ز
لامك ار دوخ درب ىم ىنامگ واك
لامك رادنپ ز رتدب ىتلع
للد وذ ىا وت ناج ردنا تسين
دور نوخ سب تا هديد زا و لد زا
دور نوريب ىبجعم نيا وت ز ات
تس هدب ىريخ انا سيلبا تلع
تسه قولخم ره سفن رد ضرم نيو
وا دنيب هتسكش سب ار دوخ هچ رگ
وج ريز نيگرس و ناد ىفاص بآ
ناحتما رد ارت دناروشب نوچ
نامز رد ددرگ گنر نيگرس بآ
ىتف ىا نيگرس تسه وج گت رد
ارت رم ديامن ىفاص وج هچ رگ
It is the Pir full of wisdom, well-acquainted with the Way,
that digs a channel for the streams of the fesh and the body.
نطف رپ ناد هار ريپ تسه
نك ىوج ار لك سفن ىاهغاب
Can the water of the stream clear out the dung?
Can man’s knowledge sweep away the ignorance of his sensual self ?
How shall the sword fashion its own hilt?
Go, entrust this wound to a surgeon.
Flies gather on every wound,
so that no one sees the foulness of his wound.
Tose fies are your thoughts and your possessions:
your wound is the darkness of your states;
And if the Pir lays a plaster on your wound,
at once the pain and lamentation are stilled,
So that you fancy it is healed,
the ray of the plaster has shone upon the spot.
Beware! Do not turn your head away from the plaster, O you who are
wounded in the back, but recognise that that proceeds from the ray:
do not regard it as from your own constitution.
How the writer of the Revelation fell into apostasy because the ray of the Revelation
shot upon him, he recited the verse before the Prophet, on whom be peace,; then he said,
“So I too am one upon whom Revelation has descended.”
Before `Uthman there was a scribe
who used to be diligent in writing down the Revelation.
Whenever the Prophet dictated the Revelation,
he would write out the same on the leaf.
Te beams of that Revelation would shine upon him,
and he would fnd Wisdom within him.
Te substance of that Wisdom was dictated by the Prophet:
by this amount that meddling fool was led astray,
Tinking, “I have in my conscience
the Truth of that which the illumined Prophet is saying.”
Te ray of his thought struck the Prophet:
the wrath of God descended on his soul.
He abandoned both his work as a scribe and the Religion:
he became the malignant foe of Mustafa and the Religion.
درك كاپ دناوت ىك ار دوخ ىوج
درم ملع دش ادخ ملع زا عفان
ار شيوخ ى هتسد غيت دشارت ىك
ار شير نيا راپس ىحارج هب ور
سگم دمآ عمج شير ره رس رب
سك شيوخ شير حبق دنيبن ات
وت لام نآ و اه هشيدنا سگم نآ
وت لاوحا تملظ نآ وت شير
ريپ وت شير نآ رب مهرم دهن رو
ريفن و درد دوش نكاس نامز نآ
تس هتفاي تحص هك درادنپ هك ات
تس هتفات اج نآ رب مهرم وترپ
شير تشپ ىا شكم رس مهرم ز نيه
شيوخ لصا زا نادم ناد وترپ ز نآ و
و هيلع ّ لا ىلص ربماغيپ زا شيپ ار تيآ نآ دز وا رب ىحو وترپ هك نآ ببس هب ىحو بتاك ندش دترم
ميحو لحم مه نم سپ تفگ دناوخب هلا
دوب خاسن ىكي نامثع زا شيپ
دومن ىم ىدج ىحو خسن هب واك
قبس ىدومرف ىحو زا ىبن نوچ
قرو رب ىتشبناو ار نامه وا
ىتفات ىو رب ىحو نآ وترپ
ىتفاي تمكح شيوخ نورد وا
لوسر ىدومرفب تمكح نآ نيع
لوضفلا وب نآ دش هارمگ ردق نيز
رينتسم لوسر ديوگ ىم هچناك
ريمض رد تقيقح نآ تسه ارم رم
لوسر رب دز شا هشيدنا وترپ
لوزن شناج رب دروآ قح رهق
نيد ز مه دمآ رب ىخاسن ز مه
نيك هب نيد و ىفطصم ىودع دش
Mustafa said, “O obstinate miscreant, if the Light was from you,
how you should have become black?
دونع ربگ ىاك دومرف ىفطصم
دوب وت زا رون رگا ىتشگ هيس نوچ
If you had been the Divine fountain,
you wouldst not have let out such black water as this.”
Lest his reputation should be ruined in the sight of all and sundry,
this kept his mouth shut.
His heart is being darkened;
hence he is unable to repent: this is wonderful.
He was crying “Alas,” but “Alas” was of no use to him
when the sword came on and took of his head.
God has made reputation a ton of iron:
oh, many a one is bound in the unseen chain!
Pride and infdelity have barred that Way in such wise
that he cannot utter a sigh.
He said, “We have put shackles on their necks, and therefore
they are forced to lif up their heads”: those shackles are not on us from outside.
“And We have put behind them a barrier, and We have made a covering of
darkness over them”: the uncle is not seeing the barrier in front and behind.
Te barrier that arose has the appearance of open country:
he does not know that it is the barrier of the Divine destiny.
Your beloved is a barrier to the face of the Beloved:
your guide is a barrier to the words of the guide.
Oh, many are the infdels that have a passionate longing for the Religion:
his chain is reputation and pride and that and this.
Te chain is hidden, but it is worse than iron:
the iron chain is cloven by the axe.
Te iron chain can be removed:
none knows how to cure the invisible chain.
If a man is stung by a wasp,
he extracts the wasp’s sting from his body,
But since the stinging wound is from your self-existence,
the pain continues with violence and the anguish is not relieved.
Te explanation of this is springing forth from my breast,
but I am afraid it may give despair.
No, do not despair: make yourself cheerful,
call for help to Him who comes at the call,
ىيدوب ىهلا عوبني وت رگ
ىيدوشگن هيس بآ نينچ نيا
نآ و نيا شيپ هب شسومان هك ات
ناهد ار وا نيا تسب رب دنكشن
ببس نيز مه شتخوس ىم نوردنا
بجع نيا تسراين ىم ندرك هبوت
دوس هآ شدوبن و درك ىم هآ
دوبر رد ار رس و غيت دمآ رد نوچ
ديدح نم دص ار سومان قح هدرك
ديدپان دنب هب هتسب اسب ىا
ار هار نآ تسبب ناس نآ رفك و ربك
ار هآ رهاظ درك دراين هك
نوحمقم هب مهف للغا تفگ
نورب زا ام رب للغا نآ تسين
مهانيشغأف ادس مهفلخ
وا سپ و شيپ ار دنب دنيبن ىم
تساخ هك ىدس نآ دراد ارحص گنر
تساضق دس نآ هك دناد ىمن وا
تسا دهاش ىور دس وت دهاش
تسا دشرم تفگ دس وت دشرم
نيد ىادوس ار رافك اسب ىا
نيا و نآ ربك و سومان ناشدنب
رتب نهآ زا كيل ناهنپ دنب
ربت هراپ دنك ار نهآ دنب
ادج ندرك ناوت ار نهآ دنب
اود سك دنادن ار ىبيغ دنب
دنز ىشين رگا روبنز ار درم
دنت ىعفد رب هظحل نآ وا عبط
تست ىتسه زا وچ اما شين مخز
تسس درد ددرگن دشاب ىوق مغ
دهج ىم نوريب هنيس زا نيا حرش
دهد ىديمون هك مسرت ىم كيل
نك داش ار دوخ و ديمون وشم ىن
نك دايرف سردايرف نآ شيپ
Saying, “Forgive us, O You who loves to forgive,
O You who have a medicine for the old gangrenous disease!”
نك وفع ام زا وفع بحم ىاك
نهك روسان جنر بيبط ىا
Te refection of Wisdom led astray that miserable one:
be not self-conceited, lest it rise up the dust from you.
O brother, Wisdom is fowing in upon you:
it comes from the Abdal, and in you it is a borrowed thing.
Although the house has found a light within it,
that has shone forth from a light-giving neighbour.
Render thanks, be not beguiled by vanity, do not turn up your nose,
hearken attentively, and do not show any self-conceit.
“If is a hundred pities and griefs that this borrowed state
has put the religious communities far from religious communion.
I am the slave of him who does not regard himself in every caravanseray
as having attained to the table.
Many is the caravanseray that we must leave,
in order that one day the man may reach home.
Tough the iron has become red, it is not red:
it is a ray borrowed from something that strikes fre.
If the window or the house is full of light,
do not deem anything luminous except the sun.
Every door and wall says, “ I am luminous:
I do not hold the rays of another, I am this.”
Ten the sun says, “ O you who art not right,
when I set it will become evident.”
Te plants say, “We are green of ourselves,
we are gay and smiling and we are tall.”
Te season of summer says,
“O peoples behold yourselves when I depart!”
Te body is boasting of its beauty and attractiveiness,
the spirit, having concealed its glory and pinions and plumes,
Says to it, “O dunghill, who are you?
Trough my beams you have come to life for a day or two.
Your firtatious and prideful airs are not contained in the world;
wait till I spring up from you!
Tey whose love warmed you will dig a grave for you;
they will make you a morsel for ants and reptiles.
درك هواي ار ىقش نآ تمكح سكع
درگ وت زا دراين رب ات نيبم دوخ
تس هيراج تمكح وت رب ردارب ىا
تس هيراع وت رب و تسا لادبا ز نآ
تس هتفاي ىرون هناخ دوخ رد هچ رگ
تس هتفات رونم ى هياسمه ز نآ
نكم ىنيب وشم هرغ نك ركش
نكم ىنيب دوخ چيه و راد شوگ
ىتيراع نياك درد و غيرد دص
ىتما زا درك رود ار ناتما
طابر ره رد وا هك نآ ملغ نم
طامس رب دنادن لصاو ار شيوخ
درك كرت ديابب هك ىطابر سب
درم زور كي دسر رد نكسم هب ات
تسين خرس وا دش خرس نهآ هچ رگ
تسا ىنز شتآ تيراع وترپ
ارس اي نزور رون رپ دوش رگ
ار ديشروخ رگم نشور نادم وت
منشور ديوگ راويد و رد ره
منم نيا مرادن ىريغ وترپ
ديشران ىا باتفآ ديوگب سپ
ديدپ ديآ موش براغ نم هك نوچ
ميدوخ زا زبس ام دنيوگ اه هزبس
ميدخ ابيز سب و مينادنخ و داش
مما ىا ديوگب ناتسبات لصف
مرذگب نم نوچ دينيب ار شيوخ
لامج و ىبوخ هب دزان ىمه نت
لاب و رپ و رف هدرك ناهنپ حور
ىتسيك وت هلبزم ىا شديوگ
ىتسيز نم وترپ زا زور ود كي
ناهج رد دجنگن ىم تزان و جنغ
ناهج وت زا موش نم هك ات شاب
دننك ىروگ ارت تناراد مرگ
دننك تنارام و ناروم ى همعط
Tat one who many a time in your presence was dying
will hold his nose at your stench.”
ىسك نآ دريگ وت دنگ زا ىنيب
ىسب ىدرم ىمه وت شيپ هب واك
Te glare of the spirit is speech and eye and ear:
the glare of fre is the bubbling in the water.
As the glare of the spirit falls on the body,
so fall the glare of the Abdal on my soul.
When the Soul of the soul withdraws from the soul,
the soul becomes even as the soulless body. Know!
For that reason I am laying my head on the earth,
so that she may be my witness on the Day of Judgment.
On the Day of Judgment, when she shall be made to quake mightily,
this earth will bear witness to all that passed;
For she will plainly declare what she knows:
earth and rocks will begin to speak
Te philosopher, in his thought and opinion, becomes disbelieving:
bid him go and dash his head against this wall!
Te speech of water, the speech of earth, and the speech of mud
are apprehended by the senses of them that have hearts.
Te philosopher who disbelieves in the moaning pillar
is a stranger to the senses of the saints.
He says that the beam of melancholia
brings many images into people’s minds.
No, but the refection of his wickedness and infdelity
cast this idle fancy of skepticism upon him.
Te philosopher comes to deny the existence of the Devil,
and at the same time he is possessed by a devil.
If you have not seen the Devil, behold yourself:
without diabolic possession there is no blueness in the forehead.
Whoever has doubt and perplexity in his heart,
he in this world is a secret philosopher.
He is professing frm belief, but some time or other
that philosophical vein will blacken his face.
Take care, O you Faithful! For that is in you:
in you is many an infnite world.
In you are all the two-and-seventy sects:
woe if one day they gain the upper hand over you.
شوگ و مشچ و قطن تسا حور وترپ
شوج بآ رد دوب شتآ وترپ
تسا نت رب ناج وترپ هك نانچ نآ
تسا نم ناج رب لادبا وترپ
ناج ز ار اپ دشكاو نوچ ناج ناج
نادب نت ناج ىب هك ددرگ نانچ ناج
نيمز رب نم مهن ىم ور نآ زا رس
نيد زور رد دوب نم هاوگ ات
اهلازلز تلزلز هك نيد موي
اهلاح هاوگ دشاب نيمز نيا
اهرابخأ ةرهج ثدحت واك
اه هراخ و نيمز ديآ نخس رد
نظ و ركف رد دوش ركنم ىفسلف
نز راويد نآ رب ار رس ورب وگ
لگ قطن و كاخ قطن و بآ قطن
لد لها ساوح سوسحم تسه
تسا هنانح ركنم واك ىفسلف
تسا هناگيب ايلوا ساوح زا
قلخ ىادوس وترپ هك وا ديوگ
قلخ ىار رد دروآ تلايخ سب
وا رفك و داسف نآ سكع هكلب
وا رب دز ار ىركنم لايخ نيا
دوش ركنم ار ويد رم ىفسلف
دوب ىويد ى هرخس مد نامه رد
نيبب ار دوخ ار ويد ىديدن رگ
نيبج رب ىدوبك دوبن نونج ىب
تسا ىناچيپ و كش لد رد ار هك ره
تسا ىناهنپ ىفسلف وا ناهج رد
هاگ هاگ و داقتعا ديامن ىم
هايس شيور دنك فسلف گر نآ
تسامش رد ناك نانموم ىا رذحلا
تساهتنم ىب ملاع سب امش رد
تسا وت رد تلم ود و داتفه هلمج
تسد وت زا درآ رب نآ ىزور هك هو
From fear of this, every one who has the fortune (barg) of this Faith
is trembling like a leaf (barg).
دوب ناميا نآ گرب ار وا هك ره
دوب نازرل نيا ميب زا گرب وچمه
You have laughed at Iblis and the devils
because you have regarded yourself as a good man.
When the soul shall turn its coat inside out, how many a “Woe is me”
will it extort from the followers of the Religion!
On the counter everything that looks like gold is smiling,
because the touchstone is out of sight.
O Coverer, do not lif up the veil from us,
be a protector to us in our test.
At night the false coin jostles with the gold:
the gold is waiting for day.
With the tongue of its (inward) state the gold says,
“Wait, O tinselled one, till day rises clear.”
Hundreds of thousands of years the accursed Iblis
was a saint and the prince of true believers;
On account of the pride which he had, he grappled with Adam
and was put to shame, like dung in the morning.
How Bal’ am son of Ba’ur prayed, saying, “Cause Moses and his people to turn back,
without having gained their desire, fom this city which they have besieged.”
To Bal’am son of Ba’ur the people of the world became subject,
like unto the Jesus of the time.
Tey bowed to none but him:
his spell was health to the sick.
From pride and perfection he grappled with Moses:
his plight became such as you have heard.
Even so there have been in the world, manifest or hidden,
a hundred thousand like Iblis and Bal’am.
God caused these two to be notorious,
that these two might bear witness against the rest.
Tese two thieves He hanged on a high gallows;
else there were many thieves in His vengeance.
ىا هديدنخ نآ زا ويد و سيلب رب
ىا هديد مدرم كين ار دوخ وت هك
نيتسوپ هنوگژاب ناج دنك نوچ
نيد لها ز ديآ رب ليو او دنچ
تس هدش نادنخ امنرز ره ناكد رب
تس هدش ناهنپ ناحتما گنس هكنآ ز
ريگم رب ام زا راتس ىا هدرپ
ريجم ام ناحتما ردنا شاب
بش هب رز اب دنز ىم ولهپ بلق
بهذ دراد ىم زور راظتنا
شاب هك ديوگ رز لاح نابز اب
شاف زور ديآ رب ات روزم ىا
نيعل سيلبا لاس نارازه دص
نينمؤملا ريما و لادبا ز دوب
تشاد هك ىزان زا مدآ اب دز هجنپ
تشاچ تقو نيگرس وچمه اوسر تشگ
نادرگ زاب دارم ىب دنا هداد راصح هك رهش نيا زا ار شموق و ىسوم هك روعاب معلب ندرك اعد
ناهج قلخ ار روعاب معلب
نامز ىاسيع دننام دش هبغس
وا نود ار سك دندروان هدجس
وا نوسفا دوب روجنر تحص
لامك و ربك زا ىسوم اب دز هجنپ
لاح وت ىتس هدينش هك دش نانچ نآ
ناهج رد معلب و سيلبا رازه دص
ناهن و اديپ تس هدوب نينچمه
هلا دينادرگ روهشم ار ود نيا
هاوگ ىقاب رب ود نيا دشاب هك ات
دنلب راد زا تخيوآ دزد ود نيا
دندب نادزد سب رهق ردنا هن رو
Tese two He dragged by their forelocks to the city;
it is impossible to number the victims of His wrath.
درب رهش ىوس هب مچرپ ار ود نيا
درمش ناوتن ار رهق ناگتشك
You are a favourite, but within your bounds.
God, God, do not set foot beyond bounds.
If you combat with one who is a greater favourite than yourself,
it will bring you down to the lowest depth of the seventh earth.
For what purpose is the tale of Ad and Tamud?
Tat you may know that the prophets have disdain.
Tese signs—the swallowing up, the hurling of stones, and the thunderbolts—
were evidence of the dearness of the Rational Soul.
Kill all animals for the sake of man;
kill all mankind for the sake of Reason.
What is Reason? Te Essence of Knowledge of the man endowed
with reason. Partial reason is reason, but it is infrm.
All the animals that are wild to man
are inferior to the human animal.
Teir blood is free to mankind,
since they have not become capable of human actions.
Te honour of the wild animals is fallen
because they have grown hostile to man.
What honour, then, will be yours, O marvel,
since you have become timorous wild asses?
Because of his usefulness, the ass ought not to be killed;
when he turns wild, his blood becomes lawful.
Although the ass had no knowledge to restrain him,
the Loving One is not excusing him at all.
How, then, shall man be excused, O noble friend,
when he has become wild to that Word?
Of necessity permission was given to shed the blood of the infdels,
like a wild beast before the arrows and lances.
All their wives and children are free spoil,
because they are wildly averse to the august Reason.
Once more, a reason that fees from the Reason of reason
is transported from rationality to the animals.
شيوخ دح رد ىلو وت ىنينزان
شيوخ دح زا هنم اپ لا ّ لا
تدوخ زا رت نينزان رب ىنز رگ
تدرآ ريز نيمز متفه گت رد
تسيچ رهب زا دومث و داع ى هصق
تسا ىكزان ار ايبناك ىنادب ات
هقعاص و فذق و فسخ ناشن نيا
هقطان سفن زع نايب دش
شكب ناسنا ىپ ار ناويح هلمج
شه رهب زا شكب ار ناسنا هلمج
دنمشوه لك لقع دشاب هچ شه
دنژن اما دوب شه ىوزج شوه
ىمدآ ز ىشحو تاناويح هلمج
ىمك رد ىسنا ناويح زا دشاب
ليبس دشاب ار قلخ اهنآ نوخ
ليلج لقع زا دنا ىشحو هكنا ز
تسپ داتفا نيدب ىشحو تزع
تس هدمآ فلاخم ار ناسنا رم هك
هردان ىا تدشاب تزع هچ سپ
ةرفنتسم ٌ رُ م ُ ح وت ىدش نوچ
حلص رهب زا تشك دياشن رخ
حابم شنوخ دوش ىشحو دوش نوچ
دوبن رجاز شناد ار رخ هچ رگ
دودو دراد ىمن شروذعم چيه
ىمدآ مد نآ زا دش ىشحو وچ سپ
ىمس راي ىا روذعم دوب ىك
حابم نوخ دش ار رافك مرجل
حامر و باشن شيپ ىشحو وچمه
ليبس هلمج ناشنادنزرف و تفج
ليلذ و دودرم و دنلقع ىب هكنآ ز
لقع لقع زا دمر واك ىلقع زاب
لقن تاناويح هب ىلقع زا درك
نداتفا هنتف رد و نتساوخ ايند لها ىزيمآ و شيوخ تمصع رب تورام و توراه ندرك دامتعا
How Harut and Marut relied upon their immaculateness
and desired to mix with the people of this world and fell into temptation.
How, because of their arrogance, the celebrated Harut and Marut
were struck by the poisoned arrow.
Tey had confdence in their holiness,
what is it for the bufalo to have confdence in the lion?
Tough he makes a hundred shifs with his horn,
the ferce lion will tear him to pieces limb by limb.
If he becomes as full of horns as a hedgehog,
the bufalo will inevitably be killed by the lion.
Tough the Sarsar wind uproots many trees,
it makes every blade of grass glisten with beauty.
Tat violent wind had pity on the weakness of the grass:
do not you, O heart, brag vainly of your strength.
How should the axe be afraid of the thickness of the branches?
It cuts them to pieces.
But it does not beat itself against a leaf,
it does not beat its edge except against an edge.
What does the fame care for the great quantity of frewood?
How should the butcher fee in terror from the multitude of sheep?
What is form in the presence of reality?
Very feeble It is the reality of the sky that keeps it upside down.
Judge by the analogy of the celestial wheel:
from whom does its motion proceed? From directive Reason
Te motion of this shield-like body
is from the veiled spirit, O son.
Te motion of this wind is from its reality,
like the wheel that is captive to the water of the stream.
Te ebb and fow and incoming and outgoing of this breath —
from whom does it proceed but from the spirit that is flled with desire?
Now it makes the breath jim, now ha and dal;
now it makes it peace, now strife.
Even so our God had made this wind
like a dragon against Ad.
ريهش تورام وچ و توراه وچمه
ريت دولآ رهز دندروخ رطب زا
شيوخ سدق رب ناشدوب ىدامتعا
شيمواگ دامتعا ريش رب تسيچ
دنك هراچ دص خاش اب وا هچ رگ
دنك هراپ رن ريش شخاش خاش
تشپ راخ نوچمه خاش رپ دوش رگ
تشك راچان ار واگ دهاوخ ريش
دنك ىم ناتخرد سب رصرص هچ رگ
دنك ىم ناسحا ىو رت هايگ اب
دنت داب نآ هايگ ىفيعض رب
دنلم توق زا وت لد ىا درك محر
تخرد خاش ىهوبنا ز ار هشيت
تخل تخل دربب ديآ ساره ىك
ار شيوخ دبوكن ىگرب رب كيل
ار شين دبوكن ىشين رب هك زج
مغ هچ مزيه ىهوبنا ز ار هلعش
منغ ليخ زا باصق دمر ىك
نوبز سب تروص تسيچ ىنعم شيپ
نوگن دراد ىم شينعم ار خرچ
ريگب ىبلود خرچ زا سايق وت
ريشم لقع زا تسيك زا ششدرگ
رپس نوچمه بلاق نيا شدرگ
رسپ ىا رتسم حور زا تسه
تسوا ىنعم زا داب نيا شدرگ
تسوج بآ ريسا ناك ىخرچ وچمه
سفن نيا جرخ و لخد و دم و رج
سوه رپ ناج ز زج دشاب هك زا
لاد و اح هگ دنك ىم شميج هاگ
لادج ىهاگ دنك ىم شحلص هاگ
ام نادزي ار داب نيا نينچمه
اهدژا نوچمه داع رب دب هدرك
Again, He had also made that wind peace and regard-fulness
and safety for the true believers.
نانموم رب ار داب نآ مه زاب
ناما و تاعارم و حلص دب هدرك
“Te Reality is Allah,” said the Shaykh of the Religion,
the sea of the spiritual realities of the Lord of created beings.
All the tiers of earth and heaven
are as straws in that fowing sea.
Te rushing and tossing of the straws in the water
is produced by the water when it is agitated.
When it wishes to make them cease from struggling,
it casts the straws toward the shore.
When it draws them from the shore into the surge
it does with them that which the Sarsar does with the grass.
Tis topic is endless.
Speed back, O youth, to Harut and Marut.
Te rest of the story of Harut and Marut, and how an exemplary punishment
was inficted on them, even in this world, in the pit of Babylon
Inasmuch as the sin and wickedness of the people of the world
was becoming clearly visible to them both from the latticed window,
Tey began to gnaw their hands in wrath,
but had no eyes for their own fault.
Te ugly man saw himself in the mirror:
he turned his face away from that and was enraged.
When the self-conceited person has seen any one commit a sin,
there appears in him a fre from Hell.
He calls that pride defence of the Religion:
he regards not the soul of arrogance in himself.
Defence of the Religion has a diferent character,
for from that fre a world is green.
God said to them, “If you are enlightened, look not carelessly upon
the doers of black deeds who have been made forgetful.
Render thanks, O Host and Servants!
You are freed from lust and sexual intercourse.
نيد خيش ّ لا وه ىنعملا تفگ
نيملاعلا بر ىاهينعم رحب
نامسآ و نيمز قابطا هلمج
ناور رحب نآ رد ىكاشاخ وچمه
بآ ردنا كاشاخ صقر و اه هلمح
بارطضا تقو هب دمآ بآ ز مه
ارم زا درك شدهاوخ نكاس هك نوچ
ار كاشاخ دنكفا لحاس ىوس
هاگ جوم رد شلحاس زا دشك نوچ
هايگ اب شتآ هك وا اب دنك نآ
نار زاب درادن رخآ ثيدح نيا
ناوج ىا تورام و توراه بناج
لباب هاچ هب ايند رد مه ناشيا تبوقع و لاكن و تورام و توراه ى هصق ىقاب
ناهج ناقلخ قسف و هانگ نوچ
نامز نآ نشور ود ره رب ىدش ىم
مشخ ز ىدنتفرگ نديياخ تسد
مشچ هب ىدنديدن دوخ بيع كيل
درم تشز نآ ديد هنييآ رد شيوخ
درك مشخ و نآ زا دينادرگب ور
ديدب ىمرج ىسك زا نوچ نيب شيوخ
ديدپ دش خزود ز ىو رد ىشتآ
ار ربك نآ وا دناوخ نيد تيمح
ار ربگ سفن شيوخ رد درگنن
تسا رگيد ىناشن ار نيد تيمح
تسا رضخا ىناهج شتآ نآ زا هك
ديرگ ناشور امش رگ ناشقح تفگ
ديرگنم لفغم ناراك هيس رد
ناركاچ و هاپس ىا دييوگ ركش
نار كاچ زا و توهش زا ديا هتسر
If I impose that kind of nature on you,
Heaven will accept you no more.
امش رب نم مهن ىنعم نآ زا رگ
امس دريذپن شيب ار امش رم
Te preservation which you have in your bodies
is from the refection of My preservation and care.
Oh, beware! Regard that as from Me, not from yourselves,
lest the accursed Devil prevail against you.”
As the writer of the Revelation given to the Prophet
deemed the Wisdom and the Original Light in himself.
He was reckoning himself a fellow-songster of the Birds of God,
that was a whistle resembling an echo.
If you become an exponent of the song of birds,
how will you become acquainted with the meaning of the bird?
If you learn the note of a nightingale,
how will you know what it has towards a rose?
Or if you do know, it will be from analogy and surmise,
like the conjectures formed by deaf people from those who move their lips.
How the deaf man went to visit his sick neighbour.
One possessed of much wealth said to a deaf man,
“A neighbour of yours is fallen ill.”
Te deaf man said to himself, “Being hard of hearing,
what shall I understand of the words spoken by that youth?
Especially he is ill and his voice is weak;
but I must go there, there’s no escape.
When I see his lips moving,
I will form a conjecture as to that from myself.
When I say, ‘ How are you, O my sufering (friend)?’
he will reply, ‘ I am fne’ or I am pretty well.’
I will say, Tanks! What potion have you had to drink?’
He will reply, some sherbet or a decoction of kidney-beans.’
I will say, May you enjoy health! Who is the doctor attending you?’
He will answer, So-and-so.’
تسا نت رد ار امش رم هك ىتمصع
تسا نم ظفح و تمصع سكع ز نآ
نيه و نيه دوخ زن دينيب نم ز نآ
نيعل ويد امش رب دبرچن ات
لوسر ىحو بتاك هك نانچ نآ
لوصا رون و دوخ رد تمكح ديد
ادخ ناغرم توص مه ار شيوخ
ادص نوچ ىريفص دب نآ درمش ىم
ىوش فصاو رگا ار ناغرم نحل
ىوش فقاو ىك غرم دارم رب
ىلبلب ريفص ىزومايب رگ
ىلگ اب دراد هچ واك ىناد هچ وت
نامگ زا مه نآ دشاب ىنادب رو
نارك ىاهنامگ نابنج بل ز نوچ
شيوخ روجنر ى هياسمه رب رك نتفر تدايع هب
ىا هيام نوزفا تفگ ار ىرك نآ
ىا هياسمه دش روجنر ارت هك
نارگ شوگ اب هك رك دوخ اب تفگ
ناوج نآ تفگ ز مبايرد هچ نم
دش زاوآ فيعض و روجنر هصاخ
دب تسين اج نآ تفر دياب كيل
دوش نابنج شبل ناك منيبب نوچ
دوخ ز مه ار نآ مريگ ىسايق نم
مشك تنحم ىا ىنوچ ميوگب نوچ
مشوخ اي مكين تفگ دهاوخب وا
ابا ىدروخ هچ ركش ميوگب نم
ابشام اي ىتبرش ديوگب وا
نآ تسيك تشون هحص ميوگب نم
نلف ديوگ وت شيپ نابيبط زا
He is one who brings great luck with him,’
I will remark; `since he has come, things will go well for you.
وا تساپ كرابم سب ميوگب نم
وكن تراك دوش دمآ وا هك نوچ
I have experienced his foot:
wherever he goes, the desired object is attained.’”
Te good man made ready these conjectural answers,
and went to see the invalid.
“How are you?” he asked. “I am at the point of death,” said he. ”Tanks!”
cried the deaf man. At this, the patient became resentful and indignant,
Saying, “What thanksgiving is this? He has been my enemy.”
Te deaf man made a conjecture, and it has turned out to be wrong.
Afer that, he asked him what he had drunk. “Poison,” said he. “May it do
you good and give you health!” said the deaf man. His wrath increased.
Ten he inquired, “Which of the doctors is it
that is coming to attend you?”
He replied, “Azrael is coming. Go!”
“His foot,” said the deaf man, “is very blessed: be glad!”
Te deaf man went forth.
He said gaily, “Tanks for that! Now I will take leave.”
Te invalid said, “Tis is my mortal foe:
I did not know he was a mine of iniquity.”
Te mind of the invalid was seeking a hundred abusive terms,
that he might send him a message of every description,
As, when any one has eaten bad food,
it is turning his heart until he vomits.
Suppression of anger is this: do not vomit it,
so that you may gain sweet words in recompense.
Since he had no patience, he was tormented.
“Where,” he cried, “ is this cur, this infamous cuckold,
Tat I may pour upon him what he said,
for at that time the lion of my Tought was asleep.
Inasmuch as visiting the sick is for the purpose of tranquility,
this is not a visit to the sick: it is the satisfaction of an enemy’s wish.
Tat he should see his enemy enfeebled
and that his wicked heart should be at peace.”
Many are they that do works of devotion
and set their hearts on being approved and rewarded for the same
ام ميتسدومزآ ار وا ىاپ
اور تجاح دوش ىم دش اجك ره
درك تسار ىسايق تاباوج نيا
درم كين نآ دش روجنر نآ شيپ
ركش تفگ مدرم تفگ ىنوچ تفگ
ركن و رازآ رپ روجنر نيا زا دش
تسا دب ام اب رگم وا تسا ركش هچ نيك
تس هدمآ ژك نآ و درك ىسايق رك
رهز تفگ ىدروخ هچ شتفگ نآ زا دعب
رهق تشگ نوزفا داب تشون تفگ
وا تسيك نابيبط زا تفگ نآ زا دعب
وت شيپ هراچ هب ديآ ىمه واك
ورب ديآ ىم لييارزع تفگ
وش داش كرابم سب شياپ تفگ
نامداش وا تفگب دمآ نورب رك
نامز نيا تاعارم مدرك شك ركش
تسام ناج ىودع نيا روجنر تفگ
تسافج ناك واك ميتسنادن ام
طقس دص نايوج روجنر رطاخ
طمن ره زا دنك شماغيپ هك ات
دب شآ دشاب هدروخ واك ىسك نوچ
دنك ىق ات شلد دناروشب ىم
نكم ىق ار نآ تسا نيا ظيغ مظك
نخس نيريش ازج رد ىبايب ات
وا ديچيپ ىم ربص شدوبن نوچ
وك زيح ىپسور نز گس نياك
دوب هتفگ هچ نآ ىو رب مزيرب ات
دوب هتفخ مريمض ريش نامز ناك
تسا ىمارآ لد رهب تدايع نوچ
تسا ىماك نمشد تسين تدايع نيا
رازن ار دوخ نمشد دنيبب ات
رارق شتشز رطاخ دريگب ات
دنا هرمگ تعاط ز ناشياك ناسك سب
دنهد نآ باوث و ناوضر هب لد
It is in truth a lurking sin:
that, which he thinks pure is foul,
ىفخ دشاب تيصعم تقيقح دوخ
ىفص ىرادنپ وت ار ناك ردك سب
As the deaf man, who fancied that he did a kindness,
but it had the opposite result.
He sits down well-pleased, saying, “I have paid my respects,
I have performed what was due to my neighbour”;
he has kindled a fre against himself in the invalid’s heart
and burned himself.
Beware, then, of the fre that you have kindled:
truly you have increased in sin.
Te Prophet said to our hypocrite,
“Pray, for indeed you have not prayed, my man.”
As a means of preventing these dangers,
“Guide us” comes in every prayer,
Tat is to say, “O God, do not mingle my prayer
with the prayer of the erring and the hypocrites.”
By the analogical reasoning which the deaf man adopted
a ten years’ friendship was made vain.
Especially, O master, the analogy drawn by the low senses
in regard to the Revelation which is illimitable.
If your sensuous ear is ft for the letter,
know that your ear that receives the occult is deaf.
Te frst to bring analogical reasoning to bear against the Revealed Text was Iblis.
Te frst person who produced these paltry analogies
in the presence of the Lights of God was Iblis.
He said, “ Beyond doubt fre is superior to earth:
I am of fre, and he is of dingy earth.
Let us, then, judge by comparing the secondary with its principal:
he is of darkness, I of radiant light.”
God said, “No, but on the contrary there shall be no lineage:
asceticism and piety shall be the avenue to pre-eminence.”
تس هتشادنپ ىمه هك رك نآ وچمه
تسج سكع رب نآ و درك ىيوكن وك
ما هدرك تمدخ هك شوخ هتسشن وا
ما هدروآ اج هب هياسمه قح
تس هتخورفا ىشتآ وا دوخ رهب
تس هتخوس ار دوخ و روجنر لد رد
متدقوأ يتلا رانلا اوقتاف
متددزا ةيصعملا يف مكنإ
اير بحاص كي هب ربمغيپ تفگ
ىتف اي لصت مل كنإ لص
اهفوخ نيا ى هراچ ىارب زا
اندها ىزامن ره ردنا دمآ
ادخ ىا زيمايم ار مزامن نياك
اير لها و نيلاض زامن اب
نيزگ رك نآ دركب هك ىسايق زا
نيدب دش لطاب هلاس هد تبحص
نود سح سايق هجاوخ ىا هصاخ
نوزف دح زا تسه هك ىيحو نآ ردنا
تسا روخ رد را فرح هب وت سح شوگ
تسا رك وت ريگ بيغ شوگ هك ناد
دوب سيلبا دروآ سايق صن ى هلباقم رد هك ىسك لوا
دومن اهكسايق نياك سك نآ لوا
دوب سيلبا ادخ راونا شيپ
تسا رتهب كش ىب كاخ زا ران تفگ
تسا ردكا كاخ ز وا و ران ز نم
مينك شلصا رب عرف سايق سپ
مينشور رون ز ام تملظ ز وا
دش باسنا ل هك لب ىن قح تفگ
دش بارحم ار لضف ىوقت و دهز
Tis is not the heritage of the feeting world,
so that you should gain it by ties of relationship: it is a spiritual.
تسا ىناف ناهج ثاريم هن نيا
تسا ىناج ىبايب شباسنا هب هك
No, these things are the heritage of the prophets;
the inheritors of these are the spirits of the devout.
Te son of Bu Jahl became a true believer for all to see;
the son of Noah became one of those who lost the way.
“Te child of earth became illumined like the moon;
you are the child of fre: leave with your black face!”
Te wise man has made such reasoning and investigation
on a cloudy day or at night for the sake of the qibla;
But with the sun and with the Ka`ba before your face,
do not seek to reason and investigate in this manner.
Do not pretend that you cannot see the Ka`ba, do not avert Your face
from it because you have reasoned. God knows best what is right.
When you hear a pipe from the Bird of God,
you commit its outward to memory, like a lesson,
And then from yourself you make some analogies:
you make mere fancy into a substance.
Te Abdal have certain mystical expressions
of which the doctrines are ignorant.
You have learned the birds’ language by the sound;
you have kindled a hundred analogies and a hundred caprices.
Te hearts are wounded by you, as the invalid,
the deaf man became intoxicated with the vain notion of success.
Te writer of the Revelation, from the Bird’s voice,
supposed that he was the Bird’s equal:
Te Bird fapped a wing and blinded him:
lo, it plunged him in the abyss of death and bale.
“Beware! Do not also be beguiled by a refection or an opinion,
fall from the dignities of Heaven!
Although you are Harut and Marut and superior to all
on the terrace of We are they that stand in ranks,
Take mercy on the wickednesses of the wicked:
do not cling to egoism and self-conceit.
Beware, lest jealousy comes from ambush
and you fall headlong to the bottom of the earth.”
تسايبنا ىاهثاريم نيا هكلب
تسايقتا ىاهناج نيا ثراو
نايع نموم دش لهج وب نآ روپ
ناهرمگ زا ىبن حون نآ روپ
هام وچ دش رونم ىكاخ ى هداز
هايس ور ور ىيوت شتآ ى هداز
ربا زور ىرحت و تاسايق نيا
ربح تس هدرك ار هلبق رم بش هب اي
ور شيپ هبعك و ديشروخ اب كيل
وجم ار ىرحت نيا و سايق نيا
باتم وز ور نكم هديدان هبعك
باوصلاب ملعأ ّ لا سايق زا
قح غرم زا ىونشب ىريفص نوچ
قبس نوچ ىريگ داي ار شرهاظ
ىنك ىتاسايق دوخ زا ىهگناو
ىنك ىتاذ ار ضحم لايخ رم
ار لادبا رم تسا ىتاحلطصا
ار لاوقا ربخ نآ ز دشابن هك
ىتخومآ توص هب ىريطلا قطنم
ىتخورفا سوه دص و سايق دص
تسخ وت زا اهلد روجنر نآ وچمه
تسم هتشگ تباصا رادنپ هب رك
غرم زاوآ نآ ز ىحو نآ بتاك
غرم زابمه دوب واك ىنظ هدرب
درك روك ار وا رم دز ىرپ غرم
درد و گرم رعق هب شدرب ورف كن
امش مه ىنظ هب اي ىسكع هب نيه
امس تاماقم زا ديتفيم رد
نوزف و تورام و ديتوراه هچ رگ
نوفاصلا نحن ماب رب همه زا
دينك تمحر نادب ىاهيدب رب
دينت مك ىنيب شيوخ و ىنم رب
نيمك زا ديآ تريغ ادابم نيه
نيمز رعق رد ديتفا نوگن رس
Tey both said, “ O God, Yours is the command:
without Your security where indeed is any security?”
تسارت نامرف ادخ ىا دنتفگ ود ره
تساجك دوخ ىناما وت ناما ىب
Tey were saying that, but their hearts were throbbing.
How should evil come from us? Good servants are we!”
Te prick of desire in the two angels did not leave
until it sowed the seed of self-conceit.
Ten they were saying, “O you that are composed of the elements
unacquainted with the purity of the spiritual beings,
We will draw curtains over this sky,
we will come to earth and set up the canopy,
We will deal justice and perform worship
and every night we will fy up again to Heaven,
Tat we may become the wonder of the world,
that we may establish safety and security on the earth.”
Te analogy between the state of Heaven and the earth is inexact:
it has a concealed diference.
Explaining that one must keep one’s own state and intoxication hidden fom the ignorant
Hearken to the words of the Sage who lived in seclusion,
“Lay your head in the same place where you have drunk the wine.”
When the drunken man has gone astray from a tavern,
he becomes the children’s laughing-stock and plaything.
Whatever way he goes, he is falling in the mud,
on this side and on that side, and every fool is laughing at him.
He like this, while the children at his heels
are without knowledge of his intoxication and the taste of his wine.
All mankind are children except him that is intoxicated with God;
none is grown-up except him that freed from sensual desire.
He said, “Tis world is a play and pastime, and you are children”;
and God speaks truth.
If you have not gone forth from play, you are a child:
without purity of spirit how will you be fully intelligent?
ديپط ىم ناشلد و دنتفگ ىمه نيا
ديبعلا معن ام ز ديآ اجك دب
تشهن مه هتشرف ود راخ راخ
تشكن ار ىنيب شيوخ مخت هك ات
نايناكرا ىاك دنتفگ ىمه سپ
نايناحور ىكاپ زا ربخ ىب
مينت ىم اهقتت نودرگ نيا رب ام
مينز ناورُ داش و مييآ نيمز رب
ميروآ تدابع و ميزوت لدع
ميرپ رب نودرگ ىوس بش ره زاب
نامز رود ى هبوجعا ميوش ات
ناما و نما نيمز ردنا ميهن ات
نيمز رب نودرگ لاح سايق نآ
نيمك رد دراد قرف ديان تسار
نلهاج زا تشاد دياب ناهنپ دوخ ىتسم و دوخ لاح هك نآ نايب رد
ىا هدرپ ميكح ظافلا ونشب
ىا هدروخ هداب هك هن اجنامه رس
دش لاض ىتسم هناخيم زا هك نوچ
دش لافطا ى هچيزاب و رخست
ىهر ره رب وس هب وس وا دتف ىم
ىهلبا ره شددنخ ىم و لگ رد
شا ىپ ردنا ناكدوك و نينچ وا
شا ىم قوذ و ىتسم زا ربخ ىب
ادخ تسم زج دنا لافطا قلخ
اوه زا هديهر زج غلاب تسين
امش و تسا وهل و بعل ايند تفگ
ادخ ديامرف تسار و ديكدوك
ىكدوك ىتفرن نوريب بعل زا
ىكذ دشاب ىك حور تاكذ ىب
Know, O youth, that the lust in which men are indulging here
is like the sexual intercourse of children.
ىتوهش نيا ناد لفط عامج نوچ
ىتف ىا اجنيا دننار ىمه هك
What is the child’s sexual intercourse? An idle play, compared with the
sexual intercourse of a Rustam and a brave champion of Islam.
Te wars of mankind are like children’s fghts—
all meaningless, pithless, and contemptible.
All their fghts are with wooden swords,
all their purposes are in futility;
Tey all are riding on a reed-cane, saying,
“Tis is our Buraq or mule that goes like Duldul”
Tey are carrying, but in their folly they have raised themselves on high:
they have fancied themselves to be riders carried along the road.
“Wait till the day when those who are borne alof by God shall pass,
galloping, beyond the nine tiers!
“Te spirit and the angels shall ascend to Him”:
at the ascension of the spirit Heaven shall tremble.
Like children, you all are riding on your skirts:
you have taken hold of the corner of your skirt as a horse.
From God came, “Truly, opinion doth not enable to dispense”:
when did the steed of opinion run to the Heavens?
While preferring the stronger of the two opinions,
do not doubt whether you see the sun when it is shining!
At that time behold your steeds!
You have made a steed of your own foot.
Come, recognise that your imagination and refection and sense-perception
and apprehension are like the reed-cane on which children ride.
Te sciences of the mystics bear them;
the sciences of sensual men are burdens to them.
When knowledge strikes on the heart, it becomes a helper (yari);
when knowledge strikes on the body, it becomes a burden (bari).
God has said, “Like an ass laden with his books”:
burdensome is the knowledge that is not from Himself.
Te knowledge that is not immediately from Himself
does not endure, like makeup.
But when you carry this burden well,
the burden will be removed and you will be given joy.
ىيزاب دوب هچ لفط عامج نآ
ىيزاغ و ىمتسر عامج اب
ناكدوك گنج وچمه ناقلخ گنج
ناهم و زغم ىب و ىنعم ىب هلمج
ناشگنج نيبوچ ريشمش اب هلمج
ناشگنهآ ىعفنيل رد هلمج
ىين رب هراوس هتشگ ناش هلمج
ىيپ لدلد اي تسام قارب نياك
هتشارفا لهج ز دوخ و دنا لماح
هتشادنپ هر لومحم و بكار
قح نلومحم هك ىزور ات شاب
قبط هن زا دنرذگب نازات بسا
كلملا و هيلإ حورلا جرعت
كلفلا زتهي حورلا جورع نم
راوس نماد نات هلمج نلفط وچمه
راو بسا هتفرگ نماد ى هشوگ
ديسر يِ ن ْ غُي ل ّ ن ّ ظلا ّ نِإ قح زا
ديود ىك اه كلف رب نظ بكرم
اذ حيجرت ىف نينظلا بلغا
اهحيضوت ىف سمشلا ىرامت ل
شيوخ ىاهبكرم دينيب ىهگ نآ
شيوخ ىاپ زا ديا هديزاس ىبكرم
امش كاردا و سح و ركف و مهو
له كدوك بكرم ناد ىن وچمه
ناشلامح لد لها ىاهملع
ناشلامحا نت لها ىاهملع
دوش ىراي دنز لد رب نوچ ملع
دوش ىراب دنز نت رب نوچ ملع
هرافسا لمحي دزيا تفگ
وه ز دوبن ناك ملع دشاب راب
هطساو ىب وه ز دوبن ناك ملع
هطشام گنر وچمه دياپن نآ
ىشك وكين ار راب نيا نوچ كيل
ىشوخ تدنشخب و دنريگ رب راب
Beware! Do not carry this burden of knowledge for the sake of selfsh desire,
so that you may ride on the smooth-paced steed of knowledge,
ملع راب نآ اوه رهب شكم نيه
ملع رابنا نورد رد ىنيبب ات
So that you may mount the smooth-paced steed of knowledge,
aferwards the burden may fall from your shoulder.
Flow will you be freed from selfsh desires without the cup of Hu,
O you who have become content with no more of Hu than the name of Hu?
From attribute and name what comes to birth? Imagination;
and that imagination shows the way to union with Him.
Have you ever seen a subject that shows without an object that is shown:
unless there is the road, there can never be the ghoul?
Have you ever seen a name without the reality?
Or have you plucked a rose (gul ) from gaf and lam of gul?
You have pronounced the name: go, seek the thing named.
Know that the moon is on high, not in the water of the stream
If you would pass beyond name and letter,
oh, make yourself wholly purged of self.
Like iron, lose the ferruginous colour;
become in your ascetic discipline a mirror without rust.
Make yourself pure from the attributes of self,
that you may behold yours own pure untarnished essence,
And you will see within your heart the sciences of the prophets,
without book and without preceptor and master.
Te Prophet said, “Among my people
are some who are one with me in nature and aspiration:
Teir spirits behold me by the same light
by which I am beholding them.”
Without the two Sahihs and Traditions and Traditionists;
no, in the place where they drink the Water of Life
Know the secret of “In the evening I was a Kurd”;
read the mystery of “In the morning I was an Arab.”
And if you desire a parable of the hidden knowledge, relate the story
of the Greeks and the Chinese.
راوس ىيآ ملع راوهر رب هك ات
راب شود زا ارت دتفا نآ زا دعب
وه ماج ىب ىهر ىك اهاوه زا
وه مان اب هدش عناق وه ز ىا
لايخ دياز هچ مان ز و تفص زا
لاصو للد تسه شلايخ نآ و
چيه لولدم ىب للد ىا هديد
چيه لوغ دوبن هداج دشابن ات
ىا هديد تقيقح ىب ىمان چيه
ىا هديچ لگ لگ مل و فاگ ز اي
وجب ار ىمسم ور ىدناوخ مسا
وج بآ ردنا هن ناد لاب هب هم
ىرذگب ىهاوخ فرح و مان ز رگ
ىرس كي نيه دوخ ز ار دوخ نك كاپ
وش گنر ىب ىنهآ ز نهآ وچمه
وش گنز ىب ى هنيآ تضاير رد
دوخ فاصوا زا نك ىفاص ار شيوخ
دوخ فاص كاپ تاذ ىنيبب ات
ايبنا مولع لد ردنا ىنيب
اتسوا و ديعم ىب و باتك ىب
متما زا تسه هك ربمغيپ تفگ
متمه مه و رهوگ مه دوب واك
ناشناج دنيب رون نآ ز ارم رم
نادب منيب ىمه ار ناشيا نم هك
هاور و ثيداحا و نيحيحص ىب
تايح بآ برشم ردنا هكلب
نادب ايدركل انيسما رس
ناوخب ايبارع انحبصا زار
ناهن ملع زا ىهاوخ ىلاثم رو
ناينيچ و نايمور زا وگ هصق
ىرگتروص و ىشاقن ملع رد ناينيچ و نايمور ندرك ىرم ى هصق
Te story of the contention between the Rumis and the Chinese
in the art of painting and picturing
Te Chinese said, “We are the better artists;”
the Greeks said,” Te power and excellence belongs to us.”
“I will put you to the test in this matter,” said the Sultan,
“which of you are approved in your claim.”
Te Chinese and the Greeks began to debate:
the Greeks retired from the debate.
Te Chinese said, “Hand over to us a particular room,
and one for you.”
Tere were two rooms with door facing door:
the Chinese took one, the Greeks the other.
Te Chinese requested the King to give them a hundred colours:
the King opened his treasury that they might receive that.
Every morning, by bounty, the colours were dispensed
from the treasury to the Chinese.
Te Greeks said, “No tints and colours are proper for our work,
except to remove the rust.”
Tey shut the door and went on burnishing:
they became clear and pure like the sky.
Tere is a way from many-colouredness to colourlessness:
colour is like the clouds, and colourlessness is a moon.
Whatever light and splendour you see in the clouds,
know that it comes from the stars and the moon and the sun.
When the Chinese had fnished their work,
they were beating drums for joy.
Te King entered and saw the pictures there:
that, as he encountered it, was robbing him of his wits.
Afer that, he came towards the Greeks:
they removed the intervening curtain.
Te refection of those pictures and works
struck upon these walls which had been made pure.
All that he had seen there seemed more beautiful here:
it was snatching the eye from the socket.
رت شاقن ام دنتفگ ناينيچ
رف و رك ار ام دنتفگ نايمور
نيا رد مهاوخ ناحتما ناطلس تفگ
نيزگ ىوعد رد تسيك اهامش زك
دندش رضاح نوچ مور و نيچ لها
دندمآ ثكم رد ثحب زا نايمور
ام هب هناخ كي دنتفگ ناينيچ
امش نآ كي و ديراپسب صاخ
ردبرد لباقم هناخ ود دوب
رگد ىمور دتس ىنيچ ىكي نآ ز
دنتساوخ هش زا گنر دص ناينيچ
دنمجرا نآ درك زاب هنيزخ سپ
اهگنر هنيزخ زا ىحابص ره
اطع زا دوب هبتار ار ناينيچ
گنر هن و شقن ىن دنتفگ نايمور
گنز عفد زج ار راك ديآ روخ رد
دندز ىم لقيص و دنتسب ورف رد
دندش ىفاص و هداس نودرگ وچمه
تسا ىهر ىگنر ىب هب ىگنر دص ود زا
تسا ىهم ىگنر ىب و تسا ربا نوچ گنر
بات و ىنيب وض ربا ردنا هچ ره
باتفآ و هام و ناد رتخا ز نآ
دندش غراف لمع زا نوچ ناينيچ
دندز ىم اهلهد ىداش ىپ زا
اهشقن اج نآ ديد دمآ رد هش
ار مهف و ار لقع نآ دوبر ىم
نايمور ىوس هب دمآ نآ زا دعب
نايم زا دنديشك لاب ار هدرپ
اهرادرك نآ و ريوصت نآ سكع
اهراويد هدش ىفاص نيا رب دز
دومن هب اجنيا ديد اج نآ هچ ره
دوبر ىم هناخ هديد زا ار هديد
Te Greeks, O father, are the Sufs:
without study and books and erudition,
ردپ ىا دننايفوص نآ نايمور
رنه ىب و باتك و راركت ز ىب
But they have burnished their breasts pure
from greed and cupidity and avarice and hatreds.
Tat purity of the mirror is, beyond doubt,
the heart which receives images innumerable.
Tat Moses holds in his bosom
the formless infnite form of the Unseen from the mirror of his heart.
Although that form is not contained in Heaven, nor in the empyrean
nor in the sphere of the stars, nor on the Fish,
Because those are bounded and numbered:
know that the mirror of the heart has no bound.
Here the understanding becomes silent or it leads into error,
because the heart is with Him, or indeed the heart is He.
Te refection of every image shines unto everlasting from the heart alone,
both with plurality and without.
Unto everlasting every new image that falls on it
is appearing therein without any imperfection.
Tey that burnish have escaped from scent and colour:
they behold Beauty at every moment without tarrying.
Tey have relinquished the form and husk of knowledge;
they have raised the banner of the eye of certainty.
Tought is gone, and they have gained light:
they have gained the throat and the sea of gnosis.
Death, of which all these are sore afraid,
this people are holding in derision.
None gains the victory over their hearts:
the hurt falls on the oyster-shell, not on the pearl.
Tough they have let go grammar (nahw) and jurisprudence (fqh), yet they
have taken up mystical self-efacement (mahw) and spiritual poverty (faqr).
Ever since the forms of the Eight Paradises have appeared,
they have found the tablets of their hearts receptive.
A hundred impressions from the empyrean and the starry sphere
and the void: what impressions? No, it is the very sight of God.
اه هنيس نآ دنا هدرك لقيص كيل
اه هنيك و لخب و صرح و زآ زا كاپ
تسا لد فصو هنيآ ىافص نآ
تسا لباق ار ددع ىب شوقن واك
بيغ دح ىب تروص ىب تروص
بيج ز ىسوم رب تفات لد ى هنيآ ز
كلف رد دجنگن تروص نآ هچ رگ
كمس و ايرد و شرف و شرع هب هن
نآ تسا دودعم و تسا دودحم هك نآ ز
نادب دح دشابن ار لد ى هنيآ
لضم اي دمآ تكاس اجنيا لقع
لد تسوا دوخ اي تسوا اب لد هكنآ ز
دبا ات دباتن ىشقن ره سكع
ددع ىب مه ددع اب مه لد ز زج
وا رب دياك ون شقن ره دبا ات
وا ردنا ىباجح ىب ديامن ىم
گنر و ىوب زا دنا هتسر لقيص لها
گنرد ىب ىبوخ دننيب ىمد ره
دنتشاذگب ار ملع رشق و شقن
دنتشارفا نيقيلا نيع تيار
دنتفاي ىيانشور و ركف تفر
دنتفاي ىيانشآ رحب و رحن
دنا تشحو رد وا زا هلمج نياك گرم
دنخشير ىو رب موق نيا دننك ىم
رفظ ناشيا لد رب دباين سك
رهگ رب ىن ررض ديآ فدص رب
دنتشاذگب ار هقف و وحن هچ رگ
دنتشادرب ار رقف و وحم كيل
تس هتفات تنج تشه شوقن ات
تس هتفاي اريذپ ار ناشلد حول
لخ و ىسرك و شرع زا دنرترب
ادخ قدص دعقم نانكاس
نتفگ باوج و ىتساخرب نوچ و ىنوچ زورما ار ديز رم ملسلا هيلع ربماغيپ نديسرپ
لا لوسر اي انموم تحبصا هك وا
How the Prophet, on whom be peace, asked Zayd,
“How are you to-day and in what state have you risen?” and how Zayd answered him, saying,
“Tis morning I am a true believer, OMessenger of Allah.”
One morning the Prophet said to Zayd,
“How are you this morning, O sincere Companion?”
He replied, “a faithful servant of God.” Again he said to him,
“Where is your token from the garden of Faith, if it has bloomed?”
He said, “I have thirsted in the daytime,
at night I have not slept because of love and burning griefs,
So that I passed through day and night,
as the point of the spear passes through the shield;
For beyond, nativity and continued growth are one:
hundreds of thousands of years are the same as a single hour.
Everlastingness and eternity are unifed:
the understanding has no way beyond reason by means of intellect.”
Te Prophet said, “Where is the traveller’s gif from this journey?
Produce it. Where is the token of sincerity from that fair land?”
Zayd said, “When people see the sky,
I behold the Empyrean with those who dwell there.
Te Eight Paradises and the Seven Hells
are as visible to me as the idol to the idolater.
I am distinguishing the people, one by one,
like wheat from barley in the mill,
So that who is for Paradise and who shall be a stranger
is as clear to me as snake and fsh.”
Te day of birth for Anatolians and Ethiopians and every race
is the Day when faces shall become white or black.
Before this, however sinful the spirit was,
it was in the womb and was hidden from the people.
Te damned are they that are damned in the mother’s womb:
all of them are known by the marks of God.
Te body, like a mother, is big with the spirit-child:
death is the pangs and throes of birth.
ار ديز ىحابص ربمغيپ تفگ
افص اب قيفر ىا تحبصا فيك
تفگ شوا زاب انموم ادبع تفگ
تفگش رگ ناميا غاب زا ناشن وك
اهزور نم ما هدوب هنشت تفگ
اهزوس و قشع ز متس هتفخن بش
نانچ مدرك رذگ بش و زور ز ات
نانس كون درذگب رپسا زا هك
تس ىكي تلم ى هلمج وس نآ زا هك
تس ىكي تعاس كي و لاس نارازه دص
داحتا ار دبا و ار لزا تسه
داقتفا ز وس نآ تسين هر ار لقع
رايب ىدرواهر وك هر نيا زا تفگ
رايد نيا لوقع و مهف روخ رد
نامسآ دننيبب نوچ ناقلخ تفگ
نايشرع اب ار شرع منيبب نم
نم شيپ خزود تفه تنج تشه
نمش شيپ تب وچمه اديپ تسه
ار قلخ مسانش ىماو كي هب كي
ايسآ رد وج ز نم مدنگ وچمه
تسا ىك هناگيب و تسيك ىتشهب هك
تسا ىهام و رام وچ اديپ نم شيپ
هورگ نيا رب هدش اديپ نامز نيا
هوجو دوست و ضيبت موي
دوب بيع رپ ناج دنچ ره نيا زا شيپ
دوب بيغ ناقلخ ز و دوب محر رد
ملا نطب ىف ىقش نم ىقشلا
مهلاح فرعي مسجلا تامس نم
هلماح ار ناج لفط ردام وچ نت
هلزلز و تسا نداز درد گرم
All the spirits that have passed over
are waiting to see in what state that proud spirit shall be horn.
رظتنم هتشذگ ىاهناج هلمج
رطب ناج نآ دياز هنوگچ ات
Te Ethiopians say, “It belongs to us”;
the Anatolians say, “No, it is comely.”
As soon as it is born into the world of spirit and grace,
there is no further diference between the whites and the blacks.
If it is an Ethiopian, the Ethiopians carry it of;
and if it is an Anatolian, the Anatolians lead it away.
Until it is born, it is a riddle for the world:
few are they that know the unborn.
Such a one surely is seeing by the light of God,
for he has the way within the skin.
Te fundamental of embryo’s water is white and enchanting,
but the refection of the spirit, Anatolian or Ethiopian,
Is giving colour to those who are most excellent in their constitution,
it is bearing this half down to the lowest depth.
Tis discourse has no end. Hurry back,
that we may not be lef behind by the caravan’s fle of camels.
On the Day when faces shall become white or black,
by whom shall reverence still be paid to Turk and Hindu?
In the womb Hindu and Turk are not distinguishable,
when each is born he sees that each is miserable or glorious.
“I am seeing them all plainly, as on the Day of Resurrection,
like people, men and women.
Listen, shall I tell or shall I stop my breath?”
Mustafa bit his lip, as though to say, “Enough!”
“O Messenger of Allah, shall I tell the mystery of the Gathering,
shall I make the Resurrection manifest in the world to-day?
Let me be, that I may rend the curtains asunder,
that my substance may shine forth like a sun;
Tat the sun may be eclipsed by me,
that I may show the date-palm and the willow.
I will show forth the mystery of Resurrection,
the sterling coin and the coin mixed with alloy,
Te people of the lef with their hands cut of; I will show forth the
colour of infdelity and the colour of the folk.
وا تسام زا دوخ دنيوگ نايگنز
وا تسابيز سب دنيوگ نايمور
دوج و ناج ناهج رد ديازب نوچ
دوس و ضيب فلتخا دنامن سپ
نايگنز شدنرب ىگنز دوب رگ
نايم زا مه درب ىمور ار مور
تسا ملاع تلكشم وا دازن ات
تسا مك وا دسانش هدازان هك نآ
دوب لا رونب رظني رگم وا
دوب هر ار وا تسوپ نوردناك
شوخ و تسا ديپسا هفطن بآ لصا
شبح و ىمور ناج سكع كيل
ار ميوقتلا نسحا گنر دهد ىم
ار مين نيا درب ىم لفسا هب ات
نار زاب درادن ناياپ نخس نيا
ناوراك راطق زا مينامن ات
هوجو دوست و ضيبت موي
هورگ نآ ز ددرگ هرهش ودنه و كرت
كرت و دنه دشابن اديپ محر رد
گرتس و راز شدنيب دياز هك نوچ
نم زيخاتسر زور نوچ ار هلمج
نز و درم زا نايع منيب ىم شاف
سفن مدنب ورف اي ميوگب نيه
سب هك ىنعي ىفطصم شديزگ بل
رشح رس ميوگب ّ لا لوسر اي
رشن زورما منك اديپ ناهج رد
مرد رب ار اه هدرپ ات ارم له
مرهوگ دباتب ىديشروخ وچ ات
ار ديشروخ نم ز ديآ فوسك ات
ار ديب و ار لخن ميامن ات
ار زيخاتسر زار ميامن او
ار زيمآ بلق دقن و ار دقن
لامش باحصا هديربب اهتسد
لآ گنر و رفك گنر ميامناو
I will lay bare the seven rifs of hypocrisy
in the light of the moon that sufers no eclipse or waning.
قافن خاروس تفه مياشگاو
قاحم و فسخ ىب هام ىايض رد
I will display the woollen frocks of the damned,
I will cause the drums and kettle-drums of the prophets to be heard.
Hell and the Gardens and the intermediate state
I will bring clearly before the eyes of the infdels.
I will display the pond of Kawthar heaving,
which dashes water on their faces, its sound in their ears;
And those who are running athirst round Kawthar
I will name one by one who they are:
Teir shoulders are rubbing against my shoulder,
their cries are piercing my ears.
Before my eyes the people of Paradise, from free choice,
clasp each other to their bosoms,
Visiting one another’s high places of honour
and snatching kisses from the lips.
Tis ear of mine has become deafened by the cries of ‘Alas, Alas!’
by the vile wretches and by the screams of ‘O sorrow!’
Tese are hints. I would speak from the depth,
but I fear to ofend the Messenger.”
He was speaking in this wise, intoxicated and distraught:
the Prophet twitched his collar
And said,” Beware ! Draw, for your horse has become hot.
Te refection of God is not ashamed strikes, shame is gone.
Your mirror has shot out of the case:
how shall mirror and balance speak falsehood?
How shall mirror and balance stop their breath
for fear of hurting and shaming any one?
Mirror and balance are noble touchstones:
if you do service to them for two hundred years,
Saving, ‘Conceal the truth for my sake,
display the surplus and do not display the defciency,’
Tey will say to you, do not laugh at your beard and moustache:
mirror and balance, and then deceit and trickery!’
Since God has raised us up in order that by means of us
it may be possible to know the truth,
ايقشا سلپ نم ميامناو
ايبنا سوك و لبط مناونشب
نايم رد خزرب و تانج و خزود
نايع مرآ نارفاك مشچ شيپ
شوج هب ار رثوك ضوح ميامناو
شوگ هب شگناب دنز ناشور رب بآك
ناود شدرگ رب هنشت هك ناسك نآ و
نايع نم ميامن مد نيا دنا هتشگ
نم شود رب ناششود دياسب ىم
نم شوگ رد دسر ىم ناشاه هرعن
رايتخا ز ممشچ شيپ تنج لها
رانك رد ار رگدكي هديشك رد
دننك ىم ترايز رگيدمه تسد
دننك ىم تراغ هسوب مه نابل زا
هآ هآ گناب ز مشوگ نيا دش رك
هاترسح او ى هرعن و ناسخ زا
لوغن زا ميوگ تساهتراشا نيا
لوسر رازآ ز مسرت ىم كيل
بارخ و تسم رس تفگ ىم نينچمه
بات هب شنابيرگ ربمغيپ داد
دش مرگ تبسا هك شك رد نيه تفگ
دش مرش دز يِ ي ْ حَ ت ْ سَ ي ل قح سكع
فلغ زا نوريب تسج وت ى هنيآ
فلخ ديوگ اجك نازيم و هنيآ
سفن ددنب اجك نازيم و هنيآ
سك چيه ىايح و رازآ رهب
ىنس ىاهكحم نازيم و هنيآ
ىنك اهتمدخ وت شلاس دص ود رگ
ىتسار ناشوپب نم ىارب زك
ىتساك امنم و امنب نوزف رب
دنخم رب تلبس و شير ديوگ توا
دنپ و وير هگ نآ و نازيم و هنيآ
تخارف نآ ىارب ار ام ادخ نوچ
تخانش ار تقيقح ناوتب ام هب هك
If this does not happen, what worth have we, O young man?
How shall we become a standard for the face of the fair?’
ناوج ىا ميزرا هچ ام دشابن نيا
ناوكين ىور نييآ ميوش ىك
But slip the mirror into the cloth,
if illumination has made your breast a Sinai.”
He said, “Why, shall the Sun of the Truth and the Sun of Eternity
be contained any wise under the armpit?
It bursts asunder both armpit (baghal) and imposture (daghal);
in its presence neither madness nor understanding remains.”
He (the Prophet) said, “When you lay one fnger on an eye,
you see the world empty of the sun.
One fnger-tip becomes a veil over the moon—
and this is a symbol of God’s covering—
So that the world may be covered by a single point,
and the sun be eclipsed by a splinter.”
Close your lips and gaze on the depth of the sea:
God made the sea subject to man,
Even as the fountains of Salsabil and Zanjabil
are under the control of the exalted ones of Paradise.
Te four rivers of Paradise are under our control;
this is not our might, it is the command of God:
We keep them fowing wherever we will,
like magic according to the desire of the magicians,
Just as these two fowing eye-fountains are under the control of the heart
and subject to the command of the spirit.
If it will, they turn towards poison and the snake,
and if it will, they turn to consideration.
If it will, they turn to sensuous things,
and if it will, they turn to things clothed.
If it will, they advance towards universals,
and if it will, they remain turned towards particulars.
Similarly all the fve senses are passing
according to the will and command of the heart, like the drainage pipe.
All the fve senses are moving and trailing their skirts
in whatever direction the heart indicates to them.
Hand and foot are plainly under command of the heart,
like the staf in the hand of Moses.
ار هنييآ دمن رد شك رد كيل
ار هنيس انيس درك ىلجت رگ
لغب رد دجنگ چيه رخآ تفگ
لزا ديشروخ و قح باتفآ
درد رب ار لغب مه ار لغد مه
درخ هن ششيپ هب دنام نونج هن
ىهن ىمشچ رب وچ عبصا كي تفگ
ىهت ار ملاع ديشروخ زا دنيب
دش هام ى هدرپ تشگنا رس كي
دش لا ىرتاس ناشن نيو
ىا هطقن ار ناهج دناشوپب ات
ىا هطقس زا فسكنم ددرگ رهم
رگن ىيايرد روغ و دنبب بل
رشب موكحم درك قح ار رحب
ليبجنز و ليبسلس ى همشچ وچمه
ليلج ىتشهب مكح رد تسه
تسام مكح ردنا تنج ىوج راچ
تسادخ نامرف ز ام روز هن نيا
ناور شميراد ميهاوخ اجك ره
نارحاس دارم ردنا رحس وچمه
ناور مشچ ى همشچ ود نيا وچمه
ناج نامرف و لد مكح رد تسه
رام و رهز ىوس تفر دهاوخب رگ
رابتعا ىوس تفر دهاوخب رو
تفر تاسوسحم ىوس دهاوخب رگ
تفر تاسوبلم ىوس دهاوخب رو
دنار تايلك ىوس دهاوخب رگ
دنام تايوزج سبح دهاوخب رو
هزيان نوچ سح جنپ ره نينچمه
هزياج دش لد رما و دارم رب
ناشدرك تراشا لد هك فرط ره
ناشك نماد سح جنپ ره دور ىم
لم ردنا لد رما رد اپ و تسد
اصع نآ ىسوم تسد ردنا وچمه
If the heart will, at once the foot begins to dance,
or fees from defect towards increase.
صقر هب وز ديآ رد اپ دهاوخب لد
صقن ز ىنوزفا ىوس دزيرگ اي
If the heart will, the hand comes to terms with the fngers
to write a book.
Te hand remains in a hidden hand:
it within has set the body outside.
If it will, it becomes a snake to the enemy;
and if it will, it becomes a helper to the friend;
And if it wills, a spoon in food;
and if it will, a mace weighing a ton.
I wonder what the heart is saying to them.
It is a marvellous connection, a marvellous hidden link.
Surely the heart has gotten the seal of Solomon,
so that it has pulled the reins of the fve senses.
Five external senses are easy for it to manage;
fve internal senses are under its command.
Tere are ten senses and seven limbs et cetera:
count over what is not mentioned.
O heart, since you are a Solomon in empire,
cast your seal-ring upon peri and demon.
If in this kingdom you art free from deceit,
the three demons will not take the seal out of your hand;
Afer that, your name will conquer the world:
the two worlds ruled by you like your body.
And if the demon takes the seal of your hand,
your kingdom is past, your fortune is dead;
Afer that, O servants, “O sorrow!” is your inevitable doom
till the day when ye are gathered together.
And if you are denying your deceit,
how will you save your soul from the scales and the mirror?
باسح رد ديآ تسد دهاوخب لد
باتك وا دسيون ات عباصا اب
تسا هدنام ىناهن تسد رد تسد
تسا هدناشنب نورب ار نت نورد وا
دوش ىرام ودع رب دهاوخب رگ
دوش ىراي ىلو رب دهاوخب رو
ىندروخ رد ىا هچفك دهاوخب رو
ىنم هد زرگ وچمه دهاوخب رو
بجع ىا ناشيدب ديوگ ىم هچ لد
ببس ىناهنپ هفرط تلصو هفرط
تس هتفاي ناميلس رهم رگم لد
تس هتفات رب سح جنپ راهم هك
وا روسيم نورب زا ىسح جنپ
وا رومأم نورد زا ىسح جنپ
رگد و مادنا تفه و تسا سح هد
رمش ىم ديان تفگ ردنا هچ نآ
ىرتهم رد لد ىناميلس نوچ
ىرتشگنا نز ويد و ىرپ رب
وير ز ىشاب ىرب تكلم نيا رد رگ
ويد هس دناتسن وت تسد زا متاخ
وت مسا دريگب ملاع نآ زا دعب
وت مسج نوچ وت موكحم ناهج ود
دربب ار متاخ ويد تتسد ز رو
درمب تتخب دش توف ىهاشداپ
دابع اي دش اترسح اي نآ زا دعب
دانتلا موي ات موتحم امش رب
ىروآ راكنا وت رگ ار دوخ ركم
ىرب ناج ىك هنيآ و وزارت زا
تسا هدروخ وا ميدروآ ىم هك هدنورت ىاه هويم نآ هك ار نامقل رم ناشات هجاوخ و ناملغ ندرك مهتم
How suspicion was thrown upon Luqman by the slaves and fellow-servants
who said that he had eaten the fesh fuit which they were bringing.
In the eyes of his master, amongst the slaves,
Luqman was despicable on account of his body.
He used to send the slaves to the garden,
that fruit might come for his pleasure.
Amongst the slaves Luqman was like a parasite;
full of ideas, dark-complexioned as night.
Tose slaves, being impelled by greed,
ate the whole of the fruit with enjoyment,
And told their master that Luqman had eaten it,
the master became bitter and sorely displeased with Luqman.
When Luqman inquired the cause,
he opened his lips to reproach his master.
“O sir,” said Luqman, “an unfaithful servant
is not approved in the sight of God.
Put us all to the test, O noble sir:
give us our fll of hot water
And aferwards make us run into a great plain,
you being mounted and we on foot.
Ten behold the evil-doer,
the things that are done by Him who revealeth mysteries!”
Te master gave the servants hot water to drink,
and they drank it in fear.
Aferwards he was driving them into the plains,
and they were running amidst the wheat felds.
From distress they began to vomit:
the water was bringing up the fruit from them.
When Luqman began to vomit from his navel,
there was coming up from within him the pure water.
Inasmuch as Luqman’s wisdom can show forth this,
then what must be the wisdom of the Lord of existence !
نتشيوخ ى هجاوخ شيپ نامقل دوب
نت راوخ شناگدنب نايم رد
غاب هب ار ناملغ وا داتسرف ىم
غارف رهب شديآ هويم هك ات
ليفط نوچ ناملغ رد نامقل دوب
ليل وچمه تروص هريت ىناعم رپ
ار عمج ىاه هويم ناملغ نآ
ار عمط بيهن زا دندروخب شوخ
نآ دروخ نامقل دنتفگ ار هجاوخ
نارگ و تشگ شرت نامقل رب هجاوخ
ببس زا نامقل درك صحفت نوچ
بل داشگب شا هجاوخ باتع رد
ادخ شيپ اديس نامقل تفگ
اضترم دشابن نياخ ى هدنب
ميرك ىا ار نام هلمج نك ناحتما
ميمح بآ زا وت هد رد نامريس
نلك ىيارحص هب ار ام نآ زا دعب
ناود ىم هدايپ ام هراوس وت
ار رادرك دب وت رگنب ناهگ نآ
ار رارسلا فشاك ىاهعنص
ميمح بآ زا هجاوخ ىقاس تشگ
ميب ز نآ دندروخ و ار ناملغ رم
اهتشد رد ناشدنار ىم نآ زا دعب
اهتشك نايم ىدنديود ىم
انع زا ناشيا دنداتفا رد ىق
اه هويم ناشي ز دروآ ىم بآ
فان ز ىق دمآ رد ار نامقل هك نوچ
فاص بآ شنورد زا دمآرب ىم
دومن نيا دناد وچ نامقل تمكح
دوجولا بر تمكح دشاب هچ سپ
On the day when all the inmost thoughts shall be searched out,
there will appear from you something latent, which is not desired.
اهلك ُ رِ ئارّ سلا ،ىَلْ بُت َ م ْ وَ ي
ىهتشي ل نماك مكنم ناب
When they shall be given hot water to drink,
all the veils will be cut asunder from that which is abhorred.
Te fre is made the torment of the infdels
because fre is the test for stones.
How ofen, how ofen, have we spoken gently to our stony hearts,
and they would not accept the counsel!
For a bad wound the vein gets a bad remedy:
the teeth of the dog are suitable for the donkey’s head.
“Te wicked women to the wicked men” is wisdom:
the ugly is the mate and ftting for the ugly.
Whatever, then, you wish to mate with,
go, become absorbed in the loved, and assume its shape and qualities.
If you wish for the light, make yourself ready to receive the light;
if you wish to be far, become self-conceited and far;
And if you wish a way out of this ruined prison, do not turn your head
away from the Beloved, but bow in worship and draw nigh.
Te remainder of the story of Zayd in answer to the Prophet, on whom be peace.
Tis discourse has no end. “Arise, O Zayd,
and tie a shackle on the Buraq of your rational spirit.
Since the rational spirit exposes faults,
it is rending the curtains of concealment.
Concealment is desired by God for awhile.
Drive away this drummer, bar the road!
Do not gallop, draw rein, it is better your spirit should be veiled;
it is better that every one should be gladdened by his own fancy.
God is wishing that even His despairing ones
should not avert their faces from this worship.
Even on the ground of a hope they become ennobled:
for a few days they are running at its stirrup.
تعطق ًامي ِ م َ ح ً ءام اوُ ق ُ س نوچ
تعظفأ امم راتسلا ةلمج
نارفاك باذع دمآ نآ زا ران
ناحتما دشاب ران ار رجح هك
دنچ دنچ ام ار گنس نوچ لد نآ
دنپ تفرذپ ىمن و ميتفگ مرن
گر تفاي دب ىوراد ار دب شير
گس نادند دزس ار رخ رس رم
تسا تمكح نيثيبخلا تاثيبخلا
تسا تباب و تفج تشز مه ار تشز
ورب ىهاوخ ىم هك ىتفج ره وت سپ
وشب وا تافص و لكش مه و وحم
وش رون دعتسم ىهاوخ رون
وش رود و نيب شيوخ ىهاوخ رود
برخ نجس نيزا ىهاوخ ىهر رو
برتقا َ و ْ د ُ ج ْ سا َ و تسود زا شكم رس
ملسلا هيلع لوسر باوج رد ديز ى هصق ى هيقب
ديز زيخ درادن ناياپ نخس نيا
ديق دنب رب هقطان قارب رب
ار بيع دمآ حضاف نوچ هقطان
ار بيغ ىاه هدرپ دنارد ىم
هاگ دنچ دمآ قح بولطم بيغ
هار دنب رب نارب ار نز لهد نيا
هب روتسم نانع شك رد نارم كت
هب رورسم دوخ رادنپ زا سك ره
وا ناديمون هك دهاوخ ىمه قح
ور دننادرگن مه تدابع نيز
دنوش ىم فرشم ىديموا هب مه
دنود ىم شباكر رد ىزور دنچ
He wishes that that mercy should shine upon all,
on the evil and the good, because of the universality of His mercy
همه رب دباتب تمحر نآ دهاوخ
همحرم مومع زا كين و دب رب
God is wishing that every prince and captive
should be hopeful and fearful.
Tis hope and fear are in the veil,
that they may be fostered behind this veil.
When you have rent the veil, where are fear and hope?
Might and majesty and testing belong to the unseen.”
A young man on the bank of a river thought,
“Our fsherman is Solomon.
If this is he, why is he alone and disguised?
And if not, why has he the aspect of Solomon?”
Tus thinking, he remained in two minds
until Solomon became king and absolute ruler.
Te demon departed and fed from his kingdom and throne:
the sword of his fortune shed that devil’s blood.
He put the ring upon his fnger,
the hosts of demons and spirits assembled.
Te men came to look,
amongst them he who had the fancy.
When he opened his hand and saw the ring,
his pondering and seeking vanished all at once.
Anxiety occurs at the time when that is hidden:
this searching is afer the unseen.
While he was absent, worry waxed strong in his breast:
as soon as he was present, his imaginings departed.
If the radiant sky is not without rain,
neither is the dark earth without vegetation.
“I want they believe in the unseen:
on that account I have shut the window of the feeting world.
If I open its window as on the day of the trump,
how should I say, ‘do you see any clefs therein?’”
In order that in this darkness they may make endeavours,
they are turning, every one, and their faces in some direction.
For awhile things are reversed:
the thief brings the magistrate to the gallows,
ريسا و ريم ره هك دهاوخ ىمه قح
ريذح و دنشاب فوخ و اجر اب
دوب هدرپ رد فوخ و اجر نيا
دوش هدرورپ هدرپ نيا سپ ات
اجر و فوخ وك هدرپ ىديرد نوچ
لم رب ىرف و رك دش ار بيغ
اتف كي ىنظ درب وج بل رب
ام ريگ ىهام تسا ناميلس هك
تسا ىفخ و تسا درف هچ زا نيا تسا ىو رگ
تسيچ شيناميلس ىاميس هن رو
لد ود وا دوب ىم هشيدنا نيا ردنا
لقتسم و هاش تشگ ناميلس ات
تخيرگ وا تخت و كلم زا تفر ويد
تخيرب ناطيش نآ نوخ شتخب غيت
ىرتشگنا دوخ تشگنا رد درك
ىرپ و ويد ركشل دمآ عمج
لاجر هراظن رهب زا دندمآ
لايخ بحاص دب هك نآ ناشنايم رد
ىرتشگنا ديدب شتشگنا رد نوچ
ىرس كي ىرحت و هشيدنا تفر
تسا هديشوپ ناك تسا هاگ نآ مهو
تسا هديدان ىپ زا ىرحت نيا
تفز هنيس ردنا بياغ لايخ دش
تفرب وا لايخ دش رضاح هك نوچ
تسين هديراب ىب رون ىامس رگ
تسين هديلاب ىب رات نيمز مه
ارم دياب ىم ِ بْ ي َ غْ لاِ ب َ نوُن ِ مْ ؤُي
ارس ىناف نزور متسبب نآ ز
روهظ رد ار نامسآ مفاكش نوچ
روطف اهيف ىرت له ميوگب نوچ
دنرتسگ ىرحت تملظ نيا رد ات
دنروآ ىم ىبناج ور ىسك ره
اهراك دشاب سوكعم ىتدم
اهراد رب دروآ دزد ار هنحش
So that many a sultan and man of lofy spirit
becomes the slave of his own slave for awhile.
ىتمه ىلاع و ناطلس سب هك ات
ىتدم ديآ دوخ ى هدنب ى هدنب
Service in absence is fair and comely; when service is demanded,
it is pleasing that the absent should be remembered.
Where is one that praises the king in his presence,
compared with one that is shamefaced in absence?
Te governor of a fortress who, on the border of the kingdom,
far from the sultan and the shadow of the sultanate,
Guards the fortress from enemies
and will not sell it for boundless riches,
Who, Tough absent from the king on the outskirt of the frontiers,
keeps faith like one who is present—
He in the king’s sight is better than the rest
who are serving in his presence and ready to devote their lives.
Terefore half an atom of regard to one’s duty in absence
is better than a hundred-thousand fold observance thereof in presence.
Obedience and faith are praiseworthy now;
afer death, when all is plainly shown, they will be spurned.
“Inasmuch as the unseen and the absent and the veil is better,
close your mouth: it is better for us to be silent.
O brother, refrain from speech:
God himself will make manifest the knowledge that is with Him.
Witness enough for the sun is its face:
what thing is the greatest witness? God.”
“No, speak I will, since both God and the angels
and the men of learning are allied in setting forth.
God and the angels and those learned in the sciences bear witness
that there is no Lord except Him who endureth for ever.”
Since God has given testimony, who are the angels,
that they should be associated in the testimony?
Because unsound eyes and hearts
cannot support the radiance and testimony of the Sun,
Like a bat, which cannot bear the glow of the sun
and abandons hope.
Know, then, that the angels, as we also, are helpers—
displayers of the sun in heaven—
شگ و بوخ ديآ بيغ رد ىگدنب
شوخ دابعتسا رد ديآ بيغ ظفح
وا شيپ ديوگ هاش حدم هك وك
ور مرش وا دوب تبيغ رد هك ات
تكلمم رانك زك ىراد هعلق
تنطلس ى هياس و ناطلس زا رود
نانمشد زا ار هعلق دراد ساپ
نارك ىب لام هب دشورفن هعلق
اهرغث رانك رد هش زا بياغ
افو دراد هگن وا رضاح وچمه
نارگيد زا دوب هب وا هش شيپ
ناشف ناج و دنرضاح تمدخ هب هك
راك ظفح ى هرذ مين تبيغ هب سپ
رازه دص نآ ز ىرضاح ردنا هك هب
دش دومحم نونك ناميا و تعاط
دش دودرم نايع ردنا گرم دعب
هب شوپ ور و بياغ و بيغ هك نوچ
هب شوماخ بل دنب رب نابل سپ
نخس زا راد او تسد ردارب ىا
ندل ملع دنك اديپ ادخ دوخ
هاوگ شيور ار ديشروخ دوب سب
هلإ دهاشلا مظعأ ء يش يَأ
نايب رد دش نيرق نوچ ميوگب هن
ناملاع مه كلم مه و ادخ مه
مولعلا لها و كلملا و ّ لا دهشي
مودي نم لإ بر ل هنإ
كلم دوب هك قح داد ىهاوگ نوچ
كرتشم ىهاوگ ردنا دوش ات
باتفآ روضح عاشعش هك نآ ز
بارخ ىاهلد و مشچ دباتن رب
ار ديشروخ فت واك ىشافخ نوچ
ار ديموا دلسگب دباتن رب
ناد راي مه ام وچ ار كيلم سپ
نامسآ رب ار ديشروخ رگ هولج
Who say, “We have derived light from a Sun,
we have shone upon the weak, like vicegerents.”
ميتفاي ىباتفآ ز ام ايض نياك
ميتفات نافيعض رب هفيلخ نوچ
Te new moon or the moon seven days old or the full moon,
every angel has his rank in respect of light and worth.
Every angel, according to their degrees, has that radiance,
consisting of three or four luminous wings,
Just as the wings of human intellects,
amongst which there is great diference.
Hence the associate of every human being in good and evil
is that angel whose dignity is corresponding to his or hers.
Te stars shine, for the sake of guidance,
upon the dim-sighted man who cannot bear even the moon.
How the Prophet, on whom be peace, said to Zayd,
“Do not tell this mystery more plainly than this, and take care to comply.”
Te Prophet said, “My Companions are the stars,
a candle to travellers, and meteors to be cast at the devils.”
If every one had the eye and the strength
to receive light from the sun of heaven,
No moon and stars would be needed
to serve as witnesses to a sun.
Te Moon is saying to earth and cloud and shadow,
“I am a man, I am one like you, it is revealed to me.
Like you, I was dark in my nature:
the Sun’s revelation gave me such a light as this.
I have limited light in comparison with the suns;
I have light for the darkness of the population.
I am faint in order that you may be able to bear,
for you are not man enough to bear the most radiant Sun.
I was woven together, like honey and vinegar,
that I might fnd the way to sickness of heart.
Since you have recovered from yours illness, O you, who are in thrall,
leave the vinegar and continue to eat the honey.”
ردب هك اي هزور هس اي ون هم نوچ
ردق و رون رد كلم كي ره ى هبترم
عابر وا ثلث رون ى هحنجا ز
عاعش نآ ار كلم ره بتارم رب
نايسنا لوقع ىاهرپ وچمه
نايم ردنا ناش تسا قرف ىسب هك
دب و كين رد رشب ره نيرق سپ
دوب شدننام هك دشاب كلم نآ
تفاتن رب ار روخ هك نوچ شمعا مشچ
تفايب هر ات دش عمش ار وا رتخا
راد هاگن تعباتم و وگم نيا زا رت شاف ار رس نيا هك ار ديز رم ملسلا هيلع ربماغيپ نتفگ
موجن ىباحصا هك ربمغيپ تفگ
موجر ار ناطيش و عمش ار ناورهر
روز و مشچ نآ ىدب رگ ار ىسك ره
رون خرچ باتفآ ز ىتفرگ واك
ليلذ ىا ىتسا تجاح هراتس ىك
ليلد وا ديشروخ رون رب ىدب هك
ىف و ربا و كاخ هب ديوگ ىم هام
ىلا ىحوي ىلو مدوب رشب نم
داهن رد مدوب كيرات امش نوچ
دادب ىرون نينچ مديشروخ ىحو
سومش اب تبسن هب مراد ىتملظ
سوفن تاملظ رهب مراد رون
ىروآ ىبات وت ات مفيعض نآ ز
ىرونا باتفآ درم هن هك
متفاب مه رد هكرس و دهش وچمه
متفاي هر رگج جنر ىوس ات
نيهر ىا ىديهراو تلع ز نوچ
نيبگنا روخ ىم و راذگب ار هكرس
Te throne of the heart has become restored to soundness and purged
of sensuality, thereon the Merciful God is seated on His Trone.
اوه زا كاپ دش رومعم لد تخت
ىوتسا ِ شْ رَ عْ لا ىَل َ ع ُ نم ْ حّ رلا هك نيب
Afer this, God controls the heart without intermediary,
since the heart has attained to this relation.
Tis discourse has no end. Where is Zayd,
that I may counsel him not to seek notoriety?
Te return to the story of Zayd
You will not fnd Zayd now, for he has fed:
he has darted away from the shoe-row and dropped his shoes.
Who are you? Zayd cannot even fnd himself,
like the star on which the sun shone.
You will fnd neither mark nor trace of him;
you will not fnd a straw in the straw-strewn Way.
Our senses and fnite speech are obliterated
in the knowledge and wisdom of our King.
Teir senses and understandings within are,
wave on wave, in they are assembled before Us.
When night comes, it is again the time of the burden:
the stars, which had become hidden, go to work.
God gives back to the senseless ones their senses:
troop afer troop, with rings in their ears,
Dancing, waving their hands in praise,
triumphing, “O Lord, You have brought us to life.”
Tose crumbled skins and bones
have become horsemen and have raised the dust:
At Resurrection both the thankful and the ungrateful
rush along from non-existence towards existence.
Why do you turn away your head and pretend not to see?
Did you not turn away your head at frst, in non-existence?
You had planted your foot in non-existence,
saying, “ Who will uproot me from my place?”
Are not you beholding the action of your Lord,
who dragged you by the forelock,
هطساو ىب نيا زا دعب لد رب مكح
هطبار نيا لد تفاي نوچ دنك قح
وك ديز درادن ناياپ نخس نيا
وجم ىياوسر هك شدنپ مهد ات
ديز تياكح هب عوجر
تخيرگ واك ىباين نونكا ار ديز
تخير لعن و لاعن فص زا تسج
تفاين ار دوخ مه ديز ىشاب هك وت
تفات ديشروخ وا رب هك رتخا وچمه
ناشن ىن ىبايب ىشقن وا زا ىن
ناشكهك هار هن ىباي ىهك ىن
ام ناياپ اب قطن و ساوح دش
ام ناطلس شناد رون وحم
نورد رد ناشاهلقع و اهسح
نورضحم انْ يَ دَل جوم رد جوم
دش راب تقو زاب دمآ بش نوچ
دش راك رب هدش ناهنپ مجنا
اهشوه قح دهداو ار ناشه ىب
اهشوگ رد اه هقلح هقلح هقلح
انث رد ناشفا تسد نابوك ىاپ
انتييحأ انبر نازان زان
هتخير ماظع نآ و دولج نآ
هتخيگنا رابغ هتشگ ناسراف
دوجو ىوس مدع زا دنرآ هلمح
دونك مه و روكش مه تمايق رد
ىا هديدان ىنك ىچيپ ىم هچ رس
ىا هديچيپرس هن لوا ز مدع رد
شيوخ ىاپ ىدوب هدرشفا مدع رد
شيوخ ىاج زا دنك رب هك ارم هك
ار تينابر عنص ىنيبن ىم
ار تيناشيپ ىوم وا ديشك هك
Until He drew you into these various states,
which were not in your thought or fancy?
لاح عاونا نيا ردنا تديشك ات
لايخ رد و نامگ رد تدوبن هك
Tat non-existence is always His slave:
work, O demon! Solomon is living.
Te demon is making large bowls like watering-troughs:
he dare not say a word in refusal or in retort.
Look at yourself, how you are trembling with fear:
know that non-existence also is constantly trembling.
And if you are grasping at dignities,
it is from fear too that you are sufering agony of spirit.
Except love of the most beauteous God everything,
though it is eating sugar, is agony of spirit.
What is agony of spirit?
To advance towards death and not grasp the Water of Life.
People fx both their eyes on earth and death:
they have a hundred doubts concerning the Water of Life.
Strive that the hundred doubts may become ninety:
go in the night, for if you slumber, the night will go.
In the dark night seek that Day:
put in front the darkness-consuming Reason.
In the evil-coloured night there is much good:
the Water of Life is the mate of darkness.
How is it possible to lif up the head from slumber,
while you are sowing a hundred such poppy seeds?
Dead slumber and dead food became friends:
the merchant fell asleep and the night-thief got to work.
Do you not know who your enemies are? Tose made of fre
are enemies to the existence of those made of earth.
Fire is the enemy of water and its children,
even as water is an enemy to the life of fre.
Water kills fre
because it is the enemy and foe of the children of water.
To proceed, this fre is the fre of appetites,
wherein is the source of sin and error.
Te external fre may be quenched by some water;
the fre of appetites is bringing to Hell.
تسا هدنب هرامه ار وا مدع نآ
تسا هدنز ناميلس اويد نك راك
باوجلاك ٍ ناف ِ ج دزاس ىم ويد
باوج اي ديوگ عفد ات ىن هرهز
ميب ز ىزرل ىمه نوچ نيب ار شيوخ
ميقم ناد نازرل زين ار مدع رم
ىنز ىم بصانم ردنا تسد وت رو
ىنك ىم ىناج هك نآ تسا سرت ز مه
تسا نسحا ىادخ قشع زج هچ ره
تسا ندنك ناج نآ تسا ىراوخ ركش رگ
ندمآ گرم ىوس ندنك ناج تسيچ
ندزان ىتايح بآ رد تسد
تامم و كاخ رد هديد ود ار قلخ
تايح بآ رد دنراد نامگ دص
دون ددرگ نامگ دص ات نك دهج
دور بش ىبسخب وت رو ورب بش
ار زور نآ ىوج كيرات بش رد
ار زوس تملظ لقع نآ نك شيپ
دوب ىكين سب گنر دب بش رد
دوب ىكيرات تفج ناويح بآ
نتشادرب ناوت ىك نتفخ ز رس
نتشاك تلفغ مخت دص نينچ اب
دش راي هدرم ى همقل هدرم باوخ
دش راك رب بش دزد و تفخ هجاوخ
دنا ىك تنامصخ هك ىناد ىمن وت
دنا ىكاخ دوجو مصخ نايران
تسوا نادنزرف و بآ مصخ ران
تسوا ناج مصخ بآ هك نانچمه
وا هك اريز دشك ار شتآ بآ
ودع و تسا بآ نادنزرف مصخ
تسا توهش ران ران نيا نآ زا دعب
تسا تلز و هانگ لصا وا ردناك
درسفب ىبآ هب ىنوريب ران
درب ىم خزود هب ات توهش ران
What is the remedy for the fre of appetites? Te light of the God:
your light is the extinguishing the fre of the infdels.
نيد رون هراچ هچ ار توهش ران
نيرفاكلا ران ءافطا مكرون
What kills this fre? Te Light of God.
Make the light of Abraham your teacher,
Tat this body of yours, which resembles wood,
may be delivered from the fre of the Nimrod-like fesh (nafs)
Fiery appetite is not diminished by indulging it:
it is diminished, without any escape, by leaving it.
So long as you are laying logs on a fre,
how will the fre be extinguished by a wood carrier?
When you withhold the sticks, the fre dies out,
because fear of God carries water to the fre.
How should the fre blacken the beauteous face
which lays rose-colour from the God that is in hearts?
How a fre occurred in the city in the days of ‘Umar, may God be well-pleased with him.
A confagration occurred in the time of `Umar:
it was devouring stones as Tough they were dry wood.
It fell upon buildings and houses,
until it darted at the wings and nests of birds.
Half the city caught fre from the fames:
water was afraid of it and amazed.
Some intelligent persons
were throwing skins of water and vinegar on the fre,
Out of spite the fre was increasing:
aid was coming to it from One who is infnite.
Te people came in haste to `Umar, saying,
“Our fre will not be quenched at all by water.”
He said, “ Tat fre is one of God’s signs:
it is a fame from the fre of your wickedness.
Discard water and deal out bread,
discard avarice if you are my people.”
ادخ رون ار ران نيا دشك هچ
اتسوا زاس ار ميهاربا رون
وت دورمن نوچ سفن ران ز ات
وت دوع نوچمه مسج نيا دهراو
دشن مك ندنار هب ىران توهش
دب چيه ىب دوش مك ندنام هب وا
ىشتآ رب ىهن ىم مزيه هك ات
ىشك مزيه زا شتآ دريمب ىك
درم ران ىريگ زاب مزيه هك نوچ
درب ران ىوس بآ ىوقت هكنا ز
بوخ ىور شتآ ز ددرگ هيس ىك
بولقلا ىَ وْ قَ ت زا هنوگلگ دهن واك
رمع مايا هب رهش رد نداتفا شتآ
رمع دهع رد داتفا ىشتآ
رجح وا دروخ ىم كشخ بوچ وچمه
اه هناخ و انب ردنا داتف رد
اه هنل و غرم رپ ردنا دز ات
تفرگ شتآ اه هلعش زا رهش مين
تفگش ىم و نآ زا ديسرت ىم بآ
دندز ىم هكرس و بآ ىاهكشم
دنمشوه ناسك شتآ رس رب
ىدش ىم نوزفا هزيتسا زا شتآ
ىدح ىب زا ددم ار وا ديسر ىم
باتش رمع بناج دمآ قلخ
بآ زا چيه دريمن ىم ام شتاك
تسادخ تايآ ز شتآ نآ تفگ
تسامش لخب شتآ زا ىا هلعش
دينك تمسق نان و ديراذگب بآ
دينم لآ رگا ديراذگب لخب
بآ هب دماراين ىم توهش ران
باذع رد خزود عبط دراد هكنا ز
Te fre of appetites is not allayed by water,
because it has the nature of Hell in respect of torment.
Te folk said to him, “We have opened our doors;
we have been bountiful and devoted to generosity.”
ميا هدوشگب رد هك شدنتفگ قلخ
ميا هدوب توتف لها و ىخس ام
He replied, “You have given bread by rule and habit,
you have not opened your hands for the sake of God
For glory and for ostentation and for pride,
not because of fear and piety and supplication”
Wealth is seed, and do not lay it in every salty ground:
do not put a sword in the hand of every highwayman.
Distinguish the friends of the Way (ahl-i Din) from the enemies of
God (ahl-i kin): seek the man that sits with God, and sit with him.
Every one shows favour to his own folk:
the fool thinks he has really done work.
How an enemy spat in the face of the Prince of the Faithful, ‘ Ali, may God honour his person,
and how `Ali dropped the sword fom his hand.
Learn how to act with focused intention from ‘Ali:
know that the Lion of God was purged of deceit.
In fghting against the infdels he got the upper hand of (vanquished)
a certain knight, and quickly drew a sword and made haste.
He spat on the face of Ali,
the pride of every prophet and every saint;
He spat on the countenance before which
the face of the moon bows low in the place of worship.
Ali at once threw his sword away
and relaxed in fghting him.
Tat champion was astounded by this act
and by his showing forgiveness and mercy without occasion.
He said, “You lifed your keen sword against me:
why have you fung it aside and spared me?
What did you see that was better than combat with me,
so that you have become slack in hunting me down?
What did you see, so that such anger as yours abated,
and so that such a lightning fashed and recoiled?
ديا هداد تداع و مسر رد نان تفگ
ديا هداشگن ادخ رهب زا تسد
زان رهب و شوب رهب و رخف رهب
زاين و ىوقت و سرت ىارب زا هن
هنم هروش ره هب و تسا مخت لام
هدم نز هر ره تسد رد ار غيت
نيك لها زا ناد زاب ار نيد لها
نيشن وا اب وجب قح نيشنمه
درك راثيا دوخ موق رب ىسك ره
درك راك دوخ وا هك درادنپ هغاك
تسد زا ار ريشمش ىلع نتخادنا و ملسلا هيلع ىلع نينمؤملا ريما ىور رد مصخ نتخادنا ودخ
لمع صلخا زومآ ىلع زا
لغد زا رهطم ناد ار قح ريش
تفاي تسد ىناولهپ رب ازغ رد
تفاتش و دروآ رب ىريشمش دوز
ىلع ىور رد تخادنا ودخ وا
ىلو ره و ىبن ره راختفا
هام ىور هك ىخر رب دز ودخ نآ
هاگ هدجس رد وا شيپ درآ هدجس
ىلع نآ ريشمش تخادنا نامز رد
ىلهاك شيازغ ردنا وا درك
لمع نيز زرابم نآ ناريح تشگ
لحم ىب تمحر و وفع ندومن زو
ىتشارفا زيت غيت نم رب تفگ
ىتشاذگب ارم ىدنكفا هچ زا
نم راكيپ زا رتهب ىديد هچ نآ
نم راكشا رد تسس وت ىدش ات
تسشن تمشخ نينچ هك ىديد هچ نآ
تسج زاب و دومن ىقرب نانچ ات
What did you see that from seeing the refection thereof
a fame appeared in my heart and soul?
ديد سكع نآ ز ارم هك ىديد هچ نآ
ديدپ دمآ ىا هلعش ناج و لد رد
What did you see, beyond existence and space,
that was better than life?—and you gave me life.
In bravery you are the Lion of the Lord:
in generosity who indeed knows who you are?
In generosity you are Moses’ cloud in the desert,
from which came the dishes of food and bread incomparable.”
Te clouds give wheat which man with toil
makes cooked and sweet as honey.
Moses’ cloud spread the wings of mercy
and gave cooked and sweet food that was without trouble.
For the sake of those who partook of its bounty,
its mercy raised a banner in the world.
During forty years that ration and largesse
did not fail the hopeful people for a single day,
Until they too, because of their vileness,
arose and demanded leeks and green herbs and lettuce.
O people of Ahmad, who are of the noble,
that food is continuing, till the Resurrection.
When, “I pass the night with my Lord,” was uttered,
“He gives food” and “He gives drink” referred metaphorically to food.
Accept this without any interpretation
that it may come into your throat as honey and milk.
Because interpretation is a rejection of the gif,
since he regards that real meaning as faulty.
Te view that it is faulty arises from the weakness of his understanding:
Universal Reason is the kernel, and our reason is like the rind.
Interpret yourself, not the Traditions:
abuse your brain, not the rose-garden.
“O ‘Ali, you who art all mind and eye,
relate a little of that which you have seen!
Te sword of your forbearance has rent my soul;
the water of your knowledge has purifed my earth.
Tell it forth ! I know that these are His mysteries,
because it is His work to kill without sword.
ناكم و نوك زا رترب ىديد هچ نآ
ناج ميديشخب و دوب ناج زا هب هك
ىتس ىنابر ريش تعاجش رد
ىتسيك دناد هك دوخ تورم رد
هيت هب ىياسوم ربا تورم رد
هيبش ىب نان و ناوخ ىو زا دمآك
دهج هب ار ناك دهد مدنگ اهربا
دهش وچ مدرم دنك نيريش و هتخپ
داشگ رب تمحر رپ ىسوم ربا
دادب تمحز ىب نيريش و هتخپ
مرك ناراوخ هتخپ ىارب زا
ملع ملاع رد تشارفا شتمحر
اطع نآ و هفيظو نآ لاس لهچ ات
اجر لها نآ زا زور كي دشن مك
دنتساخ ىسيسخ زا ناشيا مه ات
دنتساوخ سخ و هرت و اندنگ
مارك زا دنتسه هك دمحا تما
ماعط نآ ىقاب تسه تمايق ات
دش شاف ىبر دنع تيبا نوچ
دش شاز تيانك ىقسي و معطي
ريذپ رد ار نيا ليوات ىب چيه
ريش و دهش نوچ ولگ رد ديآ رد ات
اطع داد او تسا ليوات هك نآ ز
اطخ ار تقيقح نآ دنيب هك نوچ
تسوا لقع فعض ز نديد اطخ نآ
تسوپ وزج لقع و تسا زغم لك لقع
ار رابخا هن نك ليوات ار شيوخ
ار رازلگ ىن ىوگ دب ار زغم
ىا هديد و لقع هلمج هك ىلع ىا
ىا هديد هچ نآ زا وگاو ىا همش
درك كاچ ار ام ناج تملح غيت
درك كاپ ار ام كاخ تملع بآ
تسوه رارسا نيا هك مناد وگ زاب
تسوا راك نتشك ريشمش ىب هك نآ ز
He that works without tools and without limbs,
He that bestows these proftable gifs,
هحراج ىب و تلآ ىب عناص
هحبار ىاه هيده نيا بهاو
Causes the intelligence to taste myriads of wines in such wise
that eyes and ears are unaware.
Tell it forth, O falcon of the empyrean that fnds goodly prey,
that what you Have seen at this time from the Maker.
Yours eye has learned to perceive the Unseen,
the eyes of bystanders are sealed.”
One man is beholding a moon plainly,
while another sees the world dark,
And another beholds three moons together.
Tese three persons are seated in one place, yes.
Te eyes of all three are open, and the ears of all three are sharp;
fastened on you and in fight from me.
Is this an enchantment of the eye? Is it a marvellous hidden grace?
Te form of the wolf is on you, and on me is the quality of Joseph.
If the worlds are eighteen thousand and more,
these eighteen are not subject (accessible) to every eye.
“Reveal the mystery, O ‘Ali, you who are approved,
O you who are good fate afer evil fate.
Either do you declare that which your reason has found,
or I will tell that which has shone forth on me.
From you it shone forth on me: how should you hide it?
Without tongue you art darting rays of light, like the moon.
But if the moon’s orb comes to speech,
it more quickly leads the night-travellers into the way.
Tey become safe from error and heedlessness:
the voice of the moon prevails over the voice of the ghoul.
Inasmuch as the moon without speech is showing the way,
when it speaks it becomes light upon light.
Since you are the gate of the city of Knowledge,
since you are the beams of the sun of Clemency,
Be open, O Gate, to him that seeks the gate,
so that by means of you the husks may reach the core.
Be open unto everlasting, O Gate of Mercy,
O Entrance-hall to None is like unto Him.”
ار شوه دناشچ ىم نارازه دص
ار شوگ و مشچ ود دوبن ربخ هك
راكش شوخ شرع زاب ىا وگ زاب
راگدرك زا نامز نيا ىديد هچ ات
هتخومآ بيغ كاردا وت مشچ
هتخود رب نارضاح ىاهمشچ
نايع دنيب ىمه ىهام ىكي نآ
ناهج دنيب ىم كيرات ىكي نآ و
مه هب دنيب ىم هام هس ىكي نآ و
معن عضوم كي هتسشنب سك هس نيا
زيت هس ره شوگ و زاب هس ره مشچ
زيرگ رد نم زا و نازيوآ وت رد
تسا ىفخ فطل بجع نيا تسا نيع رحس
تسا ىفسوي نم رب و گرگ شقن وت رب
نوزف و تسا رازه هدجه را ملاع
نوبز هدجه نيا تسين ار رظن ره
ىضترم ىلع ىا اشگب زار
ءاضقلا نسح ءاضقلا ءوس سپ ىا
تس هتفاي تلقع هچ نآ وگاو وت اي
تس هتفات نم رب هچ نآ ميوگب اي
ناهن ىراد نوچ تفات نم رب وت زا
نابز ىب هم نوچ رون ىناشف ىم
هام صرق ديآ تفگ رد رگا كيل
هار هب درآ رتدوز ار ناور بش
لوهذ زا و دنوش نميا طلغ زا
لوغ گناب رب دوش بلاغ هم گناب
امنهر دشاب وچ نتفگ ىب هام
ايض ردنا ايض دش ديوگب نوچ
ار ملع ى هنيدم نآ ىباب وت نوچ
ار ملح باتفآ ىعاعش نوچ
باب ىايوج رب باب ىا شاب زاب
بابل ردنا روشق وت زا دسر ات
دبا ات تمحر باب ىا شاب زاب
دحأ ًاوُ فُ ك ُ هَل ام هاگراب
Every air and mote is indeed a place for vision,
unopened, who says “Tere is a door”?
تسا ىرظنم دوخ ىا هرذ و اوه ره
تسا ىرد اجناك دوگ ىك هداشگان
Unless the Watcher open a door,
this idea never stirs within.
When a door is opened, he becomes amazed,
grows wings, and begins to fy on the idea.
A careless man suddenly found the treasure in the ruin:
afer that, he was hastening to every ruin.
Till you gain the pearl from one dervish,
how should you seek the pearl from another dervish?
Tough opinion run with its own feet for years,
it will not pass beyond the clef of its own nostrils.
Say, are you seeing aught except your nose?
Say, how will you see if you turn up your nose?
How that infdel asked ‘Ali, may God honour his person, saying,
“Since you went victorious over such a man as I am, how did you drop the sword fom your hand?”
He said, “ Speak, O Prince of the Faithful,
that my soul may stir within my body, like the embryo.”
How has the embryo the means during the period when it is ruled?
It comes from the stars towards the sun.
When the time comes for the embryo to receive the spirit,
at that time the sun becomes its helper.
Tis embryo is brought into movement by the sun,
for the sun is quickly endowing it with spirit.
From the other stars this embryo received only an impression,
until the sun shone upon it.
By which way did it become connected in the womb
with the beauteous sun?
By the hidden way that is remote from our sense-perception.
Te sun in heaven has many ways:
Te way whereby gold receives nourishment,
and the way whereby the stone is made a jacinth,
نابديد ار ىزد دياشگنب ات
نامگ نيا دبنجن زگره نورد رد
دوش ناريح ىزد دش هداشگ نوچ
دوش نارپ عمط و ديموا غرم
تفاي جنگ ناريو هب هگان ىلفاغ
تفاتش ىم سپ نآ زا ناريو ره ىوس
رهگ وت ىباين ىشيورد ز ات
رگد ىشيورد ز ىيوج رهگ ىك
شيوخ ىاپ اب دود نظ رگ اهلاس
شيوخ ىاهينيب فاكشا ز درذگن
وب بيغ زا تديان ىنيب هب ات
وگب ىنيب ىم چيه ىنيب ريغ
ريشمش ىدش رفظم ىنم نوچ رب هك ملسلا هيلع ىلع نينمؤملا ريما زا رفاك نآ ندرك لاؤس
ىتخادنا نوچ تسد زا ار
ىلع اب تذل و ىتسم رس زا ىلو ناملسم ون نآ تفگب سپ
نينمؤملا ريما اي امرفب هك
نينج نوچ رد نتب ناج دبنجب ات
ىتدم ار نينج ره رتخا تفه
ىتمدخ تبون هب ناج ىا دننك ىم
نينج دريگ ناج هك ديآ تقو هك نوچ
نيعم ددرگ نامز نآ شباتفآ
باتفآ ز ديآ شبنج رد نينج نيا
باتش دشخب ىمه ناج شباتفاك
تفاين ىشقن زجب مجنا رگد زا
تفاتن رب شباتفآ ات نينج نيا
وا تفاي قلعت هر نيمادك زا
ور بوخ باتفآ اب محر رد
تسام سح زا رود هك ناهنپ هر زا
تساههار سب ار خرچ باتفآ
وا زا توق دبايب رز هك ىهر نآ
وا زا توقاي دش گنس هك ىهر نآ و
And the way whereby it makes the ruby red,
and the way whereby it gives the lightning-fash to the horse-shoe,
ار لعل دزاس خرس هك ىهر نآ
ار لعن دشخب قرب هك ىهر نآ و
And the way whereby it ripens the fruit,
and the way whereby it gives heart to one distraught.
“Say it forth, O falcon with shining wings
who has learned with the King and with his fore-arm.
Say it forth, O royal falcon that catches the Anqa,
O you that vanquishes an army by yourself, not with an army.
You alone are the community; you are one and a hundred thousand.
Say it forth, O you to whose falcon your slave has fallen a prey.
Wherefore this mercy in the place of vengeance?
Whose way is it to give the hand to a dragon?”
How the Prince of the Faithful made answer
what was the reason of his dropping the sword fom his hand on that occasion.
He said, “I am wielding the sword for God’s sake,
I am the servant of God, I am not under the command of the body.
I am the Lion of God, I am not the lion of passion:
my deed bears witness to my religion.
In war I am you did not throw when you threw:
I am as the sword, and the wielder is the Sun.
I have removed the baggage of self out of the way;
I have deemed other than God to be non-existence.
I am a shadow, the Sun is my lord;
I am the chamberlain, I am not the curtain to Him.
I am flled with the pearls of union, like a sword:
in battle I make living, not slain.
Blood does not cover the sheen of my sword:
how should the wind sweep away my clouds?
I am not a straw, I am a mountain of forbearance and patience and justice:
how should the ferce wind carry of the mountain?”
Tat which is removed from its place by a wind is rubbish,
for indeed the contrary winds are many.
ار هويم دزاس هتخپ هك ىهر نآ
ار هويلاك دهد لد هك ىهر نآ و
هتخورفا رپ زاب ىا وگ زاب
هتخومآ شدعاس اب و هش اب
هاش ريگ اقنع زاب ىا وگ زاب
هاپس اب ىن دوخ هب نكشا هاپس ىا
رازه دص و ىكي ىدحو تما
راكش ار تزاب هدنب ىا وگ زاب
تسيچ ز تمحر نيا رهق لحم رد
تسيك هار نداد تسد ار اهدژا
تلاح نآ رد دوب هچ تسد زا ريشمش ندنكفا ببس هك نينمؤملا ريما نتفگ باوج
منز ىم قح ىپ زا غيت نم تفگ
منت رومأم هن مقح ى هدنب
اوه ريش متسين مقح ريش
اوگ دشاب نم نيد رب نم لعف
بارح رد متيمر ذإ تيمر ام
باتفآ هدننز نآ و مغيت وچ نم
متشادرب هر ز نم ار دوخ تخر
متشاگنا مدع نم ار قح ريغ
باتفآ ميادخدك نم ما هياس
باجح ار وا متسين نم مبجاح
لاصو ىاهرهگ رپ مغيت وچ نم
لاتق رد هتشك هن منادرگ هدنز
ارم غيت رهوگ دشوپن نوخ
ارم غيم درب ىك اج زا داب
داد و ربص و ملح ز مهوك مين هك
داب دنت ديابر رد ىك ار هوك
تسا ىسخ اج زا دور ىداب زا هك نآ
تسا ىسب دوخ قفاومان داب هك نآ ز
Te wind of anger and the wind of lust and the wind of greed
swept away him that performed not the prayers.
زآ داب توهش داب و مشخ داب
زامن لها دوبن هك ار وا درب
“I am a mountain, and my being is His building;
and if I become like a straw, my wind is His wind.
My longing is not stirred save by His wind;
my captain is nothing but love of the One.
Anger is king over kings, and to me it is a slave:
even anger I have bound under the bridle.
Te sword of my forbearance has smitten the neck of my anger;
the anger of God has come on me like mercy.
I am plunged in light although my life is ruined;
I have become a garden although I am Bu Turab.
Since other than God has intervened,
it benefts to sheathe my sword,
Tat my name may be he loves for God’s sake,
that my desire may be he hates for God’s sake,
Tat my generosity may be he gives for God’s sake,
that my being may be he withholds for God’s sake.
My stinginess is for God’s sake, my bounty is for God’s sake alone:
I belong entirely to God, I do not belong to any one;
And that which I am doing for God’s sake is not conformity,
it is not fancy and opinion, it is naught but intuition
I have been freed from efort and search;
I have tied my sleeve to the skirt of God.
If I am fying, I behold the place to which I soar;
and if I am circling, I behold the axis on which I revolve;
And if I am dragging a burden, I know whither:
I am the moon, and the Sun is in front of me as the guide.”
Tere is no means of communicating more than this to the people:
in the river there is no room for the Sea.
I speak low according to the measure of understandings:
it is no fault; this is the practice of the Prophet.
“I am free from self-interest : hear the testimony of a freeman,
for the testimony of slaves is not worth two barleycorns.”
In the religious law the testimony of a slave
has no value at litigation and judgment.
تسوا داينب نم ىتسه و مهوك
تسوا داي مد اب هاك نوچ موش رو
نم ليم دبنجن وا داب هب زج
نم ليخ رس دحا قشع زج تسين
ملغ ار ام و هش ناهاش رب مشخ
ماگل ريز ما هتسب مه ار مشخ
تس هدز ممشخ ندرگ مملح غيت
تس هدمآ تمحر وچ نم رب قح مشخ
بارخ دش مفقس هچ رگ مرون قرغ
بارت وب متسه هچ رگ متشگ هضور
ازغ ردنا ىتلع دمآ رد نوچ
ازس ندرك ناهن مديد ار غيت
نم مان ديآ ل بحا ات
نم ماك ديآ ل ضغبا هك ات
نم دوج ديآ ل اطعا هك ات
نم دوب ديآ ل كسما هك ات
سب و ل اطع ل نم لخب
سك نآ نم مين ما ل هلمج
تسين ديلقت منك ىم ل هچ نآ و
تسين ديد زج نامگ و لييخت تسين
ما هتسر ىرحت زا و داهتجا ز
ما هتسب قح نماد رب نيتسآ
راطم منيب ىمه مرپ ىمه رگ
رادم منيب ىمه مدرگ ىمه رو
اجك ات منادب ىراب مشك رو
اوشيپ مشيپ ديشروخ و مهام
تسين ىور نتفگ قلخ اب نيا زا شيب
تسين ىوج ردنا ىياجنگ ار رحب
لوقع ى هزادنا هب ميوگ ىم تسپ
لوسر راك دوب نيا دوبن بيع
ونش رح ىهاوگ مرح ضرغ زا
وج ود دزرا هن ناگدنب ىهاوگ هك
ار هدنب ىهاوگ رم تعيرش رد
اضق و ىوعد تقو ىردق تسين
If thousands of slaves bear witness on your behalf,
the law does not accept their testimony as worth a straw.
هاوگ تدنشاب هدنب نارازه رگ
هاك هب ار ناشيا عرش دجنسن رب
In God’s sight the slave of lust
is worse than menials and slaves brought into servitude,
For the latter becomes free at a single word from his master,
while the former lives sweet but dies sour and bitter.
Te slave of lust has no release at all
except through the grace of God and His special favour.
He has fallen into a pit that has no bottom, and that is his sin:
it is not compulsion and injustice.
He has cast himself into such a pit
that I fnd no rope capable of its bottom.
I will make an end. If this discourse go further,
not only hearts but rocks will bleed.
Tese hearts have not bled, it is not because of hardness,
it is perplexity and preoccupation and ill-fatedness.
Tey will bleed one day when blood is no use to them:
bleed at a time when blood is not rejected.
Inasmuch as the testimony of slaves is not accepted,
the approved witness is he that is not the slave of the ghoul.
We have sent you as a witness came in the Warning,
because he was entirely free from existence.
“Since I am free, how should anger bind me?
Nothing is here but Divine qualities. Come in!
Come in, for the grace of God has made you free,
because His mercy had the precedence over His wrath.
Come in now, for you have escaped from the peril:
you were a stone; the Elixir has made you a jewel.
You have been delivered from unbelief and its thorn-thicket:
blossom like a rose in the cypress-garden of Hu.
You are I and I am you, I am happy with you:
you were Ali—how should I kill Ali?
You have committed a sin better than any act of piety;
you have traversed Heaven in a single moment.”
Very fortunate the sin which the man committed:
do not rose-leaves spring from a thorn?
قح كيدزن رتب توهش ى هدنب
قرتسم ناگدنب و ملغ زا
رح هجاوخ زا دوش ىظفل كي هب نياك
رم تخس دريم و نيريش ديز نآ و
صلخ دوخ درادن توهش ى هدنب
صاخ ماعنا و دزيا لضف هب زج
تسين روغ ار ناك داتفا ىهچ رد
تسين روج و ربج تسوا هانگ نآ و
نم هك ار دوخ وا تخادنا ىهچ رد
نسر مباي ىمن شرعق روخ رد
دوش نوزفا نخس نيا رگ منك سب
دوش نوخ اراخ هك دوب هچ رگج دوخ
تسا ىتخس زن دشن نوخ اهرگج نيا
تسا ىتخب دب و ىلوغشم و تلفغ
تسين دوس شنوخ هك ىزور دوش نوخ
تسين دودرم نوخ هك ىتقو نآ وش نوخ
تسين لوبقم ناگدنب ىهاوگ نوچ
تسين لوغ ى هدنب هك دشاب وا لدع
رذن رد دهاش كانلسرا تشگ
رح نبا رح وا نوك زا دوب هك نآ ز
ارم ددنب ىك مشخ مرح هك نوچ
آ رد قح تافص زج اجنيا تسين
قح لضف تدرك دازاك آ ردنا
قبس شمشخ رب تشاد تمحر هك نآ ز
رطخ زا ىتسر هك نونكا آ ردنا
رهگ تدرك ايميك ىدوب گنس
وا ناتسراخ و رفك زا ىا هتسر
وه ناتسب رد هتفكشب ىلگ نوچ
مشتحم ىا ماوت نم و ىنم وت
مشك نوچ ار ىلع ىدوب ىلع وت
ىتعاط ره زا هب ىدرك تيصعم
ىتعاس رد ىا هدوميپ نامسآ
درم درك ناك تيصعم هتسجخ سب
درو قاروا دمد رب ىراخ ز ىن
Was not the sin of `Umar and his attempt on the Prophet
leading him to the gate of acceptance?
لوسر دصق و رمع هانگ ىن
لوبق هاگرد هب ات شديشك ىم
Was not Pharaoh because of the magic of the magicians
drawing them, and did not fortune come to their aid?
Had it not been for their magic and denial,
which would have brought them to rebellious Pharaoh?
How would they have seen the rod and the miracles?
Disobedience became obedience, O disobedient people
God has smitten the neck of despair,
inasmuch as sin and disobedience have become obedience.
Since He changes evil acts,
He makes it an act of obedience in despite of slanderer.
By this the stoned Devil is driven away
and bursts with envy and is cloven asunder.
He strives to foster a sin (in us)
and by means of that sin bring us into a pit;
When he sees that the sin has become an act of obedience,
there comes round for him an unblest hour.
“Come in! I open the door to you.
You spat and I give you a present.
Such things I am giving to the doer of iniquity:
in what fashion I lay my head before the lef foot.
What then do I bestow on the doer of righteousness?
I bestow treasures and kingdoms everlasting.
How the Prophet, on whom he peace, said in the ear of the stirrup-holder
of the Prince of the Faithful, may God honour his person,
“I tell you, ‘ Ali will be slain by your hand.”
I am such a man that the honey of my kindness
did not become poison in wrath against my murderer.
Te Prophet said in the ear of my servant
that one day he would sever this head of mine from my neck.
Te Prophet by inspiration informed my friend
that in the end my destruction would be by his hand.
ناشنوعرف نارحاس رحس هب ىن
ناشنوع تلود تشگ و ديشك ىم
دوحج نآ و ناشرحس ىدوبن رگ
دونع نوعرف هب ناشيديشك ىك
تازجعم و اصع ىدنديدب ىك
تاصع موق ىا دش تعاط تيصعم
تسا هدز ندرگ ادخ ار ىديماان
تس هدمآ تعاط دننام هنگ نوچ
تائيس وا دنك ىم لدبم نوچ
تاشو مغر دنك ىم شا ىتعاط
ميجر ناطيش موجرم دوش نيز
مين ود ددرگ دقرطب وا دسح ز و
درورپ ىهانگ ات دشوكب وا
دروآ ىهاچ هب ار ام هنگ نآ ز
ىتعاط دش هنگ ناك دنيبب نوچ
ىتعاس كرابمان ار وا ددرگ
ارت رم مداشگ رد نم آ ردنا
ارت رم مداد هفحت و ىدز فت
مهد ىم اهنينچ ار رگافج رم
مهن ىم رس ناس هچ پچ ىاپ شيپ
نادب وت مشخب هچ ار رگافو سپ
نادواج ىاهكلم و اهجنگ
تسد رب ىلع نتشك هك ملسلا هيلع ىلع نينمؤملا ريما رادباكر شوگ هب ملسلا هيلع ربماغيپ نتفگ
مدرك تربخ ندوب دهاوخ وت
شيوخ ىنوخ رب هك مدرم نانچ نم
شين رهق رد دشن نم فطل شون
مركاچ شوگ هب ربمغيپ تفگ
مرس نيا ندرگ ز ىزور درب واك
تسود ىحو زا لوسر نآ هگآ درك
تسوا تسد رب تبقاع مكله هك
He says; Kill me frst,
in order that this hateful crime may not proceed from me.
ارم نيشيپ شكب ديوگ ىمه وا
اطخ ركنم نيا نم زا دياين ات
I say, since my death is from you,
how can I seek to evade the destiny?’
He falls before me, saying, ‘O generous man,
for God’s sake cut me in two,
Tat this evil end may not come upon me;
and that my soul may not burn for its life.’
I say, go: the Pen is dry;
by that Pen many a landmark is overthrown.
Tere is no hatred of you in my soul,
because I do not regard this as from you.
You are God’s instrument, God’s hand is the agent:
how should I assail and oppose God’s instrument? ‘”
He said, “For what reason, then, is retaliation?”
“It is from God, too,” said ‘Ali, “and that is a hidden mystery.
If He takes ofence at His own act,
He causes gardens to grow from that taking ofence.
He seems to take ofence at His own act,
inasmuch as in vengeance and mercy He is One.
In this city of phenomena He is the Prince;
in the realms He is the Ruler.
If He breaks His own instrument,
He mends that which has become broken.”
Recognise, O noble sir, the indication of, verse We shall cancel or cause
to be forgotten, followed by We shall bring a better.
Every law that He has cancelled—
He has taken away grass and brought roses in exchange
Night cancels the business of day:
behold an inanimateness that enlightens the intellect !
Again, night is cancelled by the light of day,
so that the inanimateness is consumed by that fre-kindling one.
Although that sleep and rest are darkness,
is not the Water of Life within the darkness?
Did not minds become refreshed in that darkness?
Did not a pause become the source of the voice?
تست ز نم گرم وچ ميوگ ىمه نم
تسج هليح مناوت نوچ نم اضق اب
ميرك ىاك مشيپ هب دتفا ىمه وا
مين ود قح ىارب زا نك ارم رم
دب ماجنا نيا نم رب دياين ات
دوخ ناج رب نم ناج دزوسن ات
ملقلا فج ورب ميوگ ىمه نم
ملع ددرگ نوگن رس سب ملق نآ ز
وت ز مناج رد تسين ىضغب چيه
وت ز مناد ىمن نم ار نيا هك نآ ز
قح تسد لعاف وت ىقح تلآ
قد و نعط قح تلآ رب منز نوچ
تسيچ رهب زا صاصق نآ سپ وا تفگ
تسا ىفخ رس نآ و قح زا مه تفگ
ضارتعا وا دوخ لعف رب دنك رگ
ضاير دنايورب دوخ ضارتعا ز
دوخ لعف رب دسر ار وا ضارتعا
دحا وا فطل رد و تسا رهق رد هك نآ ز
تسوا ريم ثداوح رهش نيا ردنا
تسوا ريبدت كلام كلامم رد
دنكشب وا رگا ار دوخ تلآ
دنك وكين ار هتشگ هتسكش نآ
اهسنن وا هيآ خسنن زمر
اهم ناد ىم بقع رد اريخ تأن
درك خوسنم قح هك ار تعيرش ره
درو دروآ ضوع و درب ايگ وا
ار زور لغش خوسنم دنك بش
ار زورفا درخ ىدامج نيب
زور رون زا دش خوسنم بش زاب
زورف شتآ نآ ز تخوس ىدامج ات
تابس و مون نآ دمآ تملظ هچ رگ
تايح بآ تسا تملظ نورد ىن
دش هزات اهدرخ تملظ نآ رد ىن
دش هزاوآ ى هيامرس ىا هتكس
For contraries are manifested by means of contraries:
in the black core He created the everlasting light.
ديدپ دمآ اهدض اهدض ز هك
ديرفآ ىيانشور اديوس رد
Te wars of the Prophet became the pivot of peace:
the peace of this latter age was from those wars.
Tat heart-ravisher cut of hundreds of thousands of heads,
in order that the heads of the world’s people might win security.
Te gardener lops the green bough,
in order that the date-palm may gain stature and goodness.
Te expert digs up the weeds from the garden,
in order that his garden and fruit may look fourishing.
Te physician extracts bad teeth,
in order that the beloved may be saved from pain and sickness.
Many advantages are within defects:
for martyrs there is life in death.
When the throat has been cut that swallowed the daily bread,
receiving the bounty, rejoicing, shall be delicious.
When the throat of an animal is cut duly,
there grows the throat of man, and its excellence is increased.
When a man’s throat is cut, come; consider what the result will be!
Judge of this by the analogy of that
A third throat will be born,
and care of it will be the sherbet of God and His lights.
Te throat that has been cut drinks sherbet,
but the throat that has been delivered from No and has died in Yes.
Make an end, O cowardly short-fngered one!
How long will the life of your spirit be by bread?
Like the willow, you have no fruit,
because you have lost yours honour for the sake of white bread.
If the sensual soul cannot refrain from this bread,
take the elixir and turn your copper into gold.
Wouldst you wash your garment, O so-and-so,
do not avert your face from the bleachers’ quarter.
Although the bread has broken your fast,
cling to Him that binds what is broken, and ascend!
Inasmuch as His hand binds what is broken,
it follows that His breaking is assuredly mending.
دش حلص رادم ربمغيپ گنج
دب گنج نآ ز نامز رخآ نيا حلص
ناتسلد نآ ديرب رس نارازه دص
ناهج لها رس دباي ناما ات
رضم خاش درب ىم نآ ز نابغاب
رب و اهتماق لخن دبايب ات
شيشح نآ اناد غاب زا دنك ىم
شيمرخ هويم و غاب ديامن ات
بيبط نآ ار دب نادند دنك ىم
بيبح ىراميب و درد زا دهر ات
تساهصقن نورد اهتدايز سب
تسانف ردنا تايح ار ناديهش رم
راوخ قزر قلح تشگ هديرب نوچ
راوگ دش نيحرف نوقزري
لدع هب دش هديرب نوچ ناويح قلح
لضف تشگ نوزفا و تسر ناسنا قلح
نيبب نيه دربب نوچ ناسنا قلح
نيا رب نآ سايق نك دياز هچ ات
وا راميت و دياز ثلاث قلح
وا راونا و دشاب قح تبرش
ىلو تبرش دروخ هديربب قلح
ىلب رد هدرم هتسر ل زا قلح
نانب هتوك تمه نود ىا نك سب
نان هب ناج تايح دشاب تا ىك ات
ديب دننام ىا هويم ىرادن نآ ز
ديپس نان ىپ ىدرب وربآك
سح ناج نان نيز ربص درادن رگ
سم وت نادرگ رز و ريگ ار ايميك
نلف ىا ىهاوخ درك ىيوش هماج
نارزاگ ى هلحم زا نادرگم ور
ارت ى هزور رم تسكشب نان هچ رگ
آ رترب و چيپ دنب هتسكش رد
وا تسد دمآ دنب هتسكش نوچ
وا تسكشا نيقي دشاب وفر سپ
If you break it, He will say to you,
“Come, make it whole”; and you are clumsy.
ايب ديوگ ىنكشب ار نآ وت رگ
اپ و تسد ىرادن نك شتسرد وت
Terefore He has the right to break,
for He can mend what has been broken.
He that knows how to sew knows how to tear;
whatsoever He sells, He buys better.
He lays the house in ruins, upside down;
then in one moment He makes it more habitable.
If He severs one head from the body,
He at once raises up hundreds of thousands of heads.
If He had not ordained retaliation upon the guilty,
or if He had riot said, “In retaliation there is a life,”
Who would have the stomach of himself to wield a sword against him
that is a thrall to the decree of God?—
Because every one whose eyes He has opened would know
that the slayer was constrained by predestination.
Any one on whom that predestination became a collar
would strike a sword-blow even at the head of his child.
Go, fear and do not rail at the wicked:
know yours own impotence before the snare of the decree.
How Adam, on whom be peace, marvelled at the perdition of Iblis and showed vanity.
One day Adam looked with contempt and scorn
on Iblis who is damned.
He behaved with self-conceit and became self-approving:
he laughed at the plight of accursed Iblis.
Te jealousy of God cried out—
“O chosen one, you are ignorant of the hidden mysteries.
If He should turn the fur inside out,
He would tear up from root and bottom the mountain;
At that instant He would rend the veil of a hundred Adams
and bring a hundred Devils newly converted to Islam.”
وا هك دشاب وا قح نتسكش سپ
وفر دناد ار هتشگ هتسكش رم
ديرد دناد وا تخود دناد هك نآ
ديرخ رتوكين تخورفب ار هچ ره
ربز و ريز دنك ناريو ار هناخ
رترومعم دنك تعاس كي هب سپ
ندب زا دربب ار رس ىكي رگ
نمز رد درآ رب رس نارازه دص
ةانج رب ىصاصق ىدومرفن رگ
تايح دمآ صاصقلا ىف ىتفگن اي
دوخ ز وا ات ىدب هرهز ار هك دوخ
دنز ىغيت قح مكح ريسا رب
دوشگ ار شمشچ هك ره دناد هك نآ ز
دوب ريدقت ى هرخس هدنشك نآك
ىدمآ رس رب مكح نآ ار هك ره
ىدز ىغيت مه دنزرف رس رب
نادب رب نز مك هنعط و سرتب ور
نادب دوخ زجع مكح ماد شيپ
ندروآ بجع و نيعل سيلبا تللض زا ملسلا هيلع مدآ ندرك بجعت
تس ىقش وك ىسيلب رب مدآ مشچ
تسيرگنب تفايز زا و تراقح زا
نيزگ دوخ دمآ و درك ىنيب شيوخ
نيعل سيلبا راك رب دز هدنخ
ىفص ىاك قح تريغ دز رب گناب
ىفخ رارسا ز ىناد ىمن وت
دنك رگ هنوگژاب ار نيتسوپ
دنك رب نب زا و خيب زا ار هوك
درد رب مد نآ مدآ دص ى هدرپ
دروآ ناملسم ون سيلب دص
Adam said, “I repent of this look;
I will not think so disrespectfully again.”
رظن نيز مدرك هبوت مدآ تفگ
رگد مشيدنن خاتسگ نينچ نيا
O Help of them that call for help, lead us!
Tere is no pride in knowledge or riches.
Do not let a heart stray that You Have guided by Your grace,
and avert the evil which the Pen has written.
Let the evil of Your ordainment pass from our souls:
do not cut us of from those who are well-pleased.
Tere is naught more bitter than separation from You:
without Your protection there is naught but perplexity.
Our goods waylay our goods:
our bodies tear the garment from our souls.
Inasmuch as our hand devours our foot,
how shall any one save his soul without Your security?
And if he save his soul from these awful dangers,
he will have saved a stock of misfortune and fear,
Because the soul, when it is not united with the Beloved,
is blind and blue with itself for ever.
When You will not give him admission—even suppose he has saved his soul,
regard as dead the soul that would live without You.
If You are upbraiding Your slaves, that is suitable to You,
O You whose every wish is fulflled.
And if You say that the sun and moon are scum,
and if You say that the stature of the cypress is double,
And if You call the empyrean and the sky contemptible,
and if You say that the mine and the sea are poor—
Tat is proper in reference to Your perfection:
Yours is the power of perfecting mortalities,
For You are holy from danger and from nonexistence:
You are He that brings the non-existent ones into being and endows.
He that made to grow can burn,
because when He has torn, He can sew.
Every autumn He burns the garden;
He makes to grow again the rose that dyes,
Saying, “ O you who were withered,
come forth, be fresh, once more be fair and of fair renown!”
اندها نيثيغتسملا ثايغ اي
ىنغلا و مولعلاب راختفا ل
مركلاب تيده ابلق غزت ل
ملقلا طخ ىذلا ءوسلا فرصا و
اضقلا ءوس ام ناج زا نارذگب
افص ناوخا ز ار ام ربم او
تسين چيه وت تقرف زا رت خلت
تسين چيپ اچيپ ريغ تهانپ ىب
نز هار ار ام تخر مه ام تخر
نك هماج ار ام ناج رم ام مسج
دروخ ىم ار ام ىاپ نوچ ام تسد
درب نوچ ناج ىسك وت ناما ىب
ميظع ىاهرطخ نيز ناج درب رو
ميب و رابدا ى هيام دشاب هدرب
دوبن ناناج لصاو نوچ ناج هك نآ ز
دوبك و تسا روك شيوخ اب دبا ات
ريگ هدرب دوخ ناج هار ىهدن وت نوچ
ريگ هدرم دشاب هدنز وت ىب هك ناج
ناگدنب رب ىنز ىم هنعط وت رگ
نارماك ىا دسر ىم نآ ارت رم
افج ىيوگ ار رهم و هام وت رو
اتود ىيوگ ار ورس دق وت رو
ريقح ىناوخ ار شرع و خرچ وت رو
ريقف ىيوگ ار رحب و ناك وت رو
تساور وت لامك اب تبسن هب نآ
تسارت رم اهانف لامكا كلم
ىتسين ز و رطخ زا ىكاپ وت هك
ىتسينعم و دجوم ار ناتسين
نتخوس دناد دينايور هك نآ
نتخود دناد ديردب نوچ هك نآ ز
ار غاب رم نازخ ره دزوسب ىم
ار غابص لگ دنايور زاب
وش هزات آ نورب هديزوسب ىاك
وش هزاوآ بوخ و بوخ رگيد راب
Te eye of the narcissus became blind: He restored it;
the throat of the reed was cut: He himself fostered it again.
تخاسب شزاب دش روك سگرن مشچ
تخاون دوخ شزاب و ديربب ىن قلح
Since we are made and are not makers,
we are not but humble and content.
We all are of the Nafs and busy with me-mine:
if You call us not, we all are Devils.
We have been delivered from Satan,
because You Have redeemed our souls from blindness.
You are the Guide of every one that has life:
who is the blind man without staf and guide?
Excepting You, whatever is sweet or unsweet
is man-destroying and the essence of fre.
Any one to whom fre is a refuge and support
becomes both a Magian and a Zoroaster.
Everything except Allah is vain:
truly the grace of Allah is a cloud pouring abundantly and continually.
Returning to the story of the Prince of the Faithful, ‘Ali—may God honour his person!—
and how generously he behaved to his murderer.
Go back to ‘Ali and his murderer,
and the kindness he showed to the murderer, and his superiority.
He said, “Day and night I see the murderer with my eyes;
I have no anger against him,
Because death has become sweet as manna to me:
my death has laid fast hold of resurrection.”
Te death of deathlessness is lawful to us,
the provision of unprovidedness is a bounty to us.
It is death outwardly but life inwardly:
apparently it is a cutting-of, in secret it is permanence.
To the embryo in the womb birth is a going:
in the world it blossoms anew.
“Since I have intense love and longing for death,
the prohibition do not cast yourselves is for me,
ميتسين عناص و ميعونصم وچ ام
ميتسين عناق هك زج و نوبز زج
مينز ىم ىسفن و ىسفن همه ام
مينمرها همه ام ىناوخن رگ
ام ميتسديهر نمرها ز نآ ز
ىمع زا ار ام ناج ىديرخ هك
تسا ىگدنز هك ار هك ره شك اصع وت
تسيچ روك شك اصع ىب و اصع ىب
تسا شوخان و تسا شوخ هچ ره وت ريغ
تسا شتآ نيع و تسا زوس ىمدآ
دش تشپ و هانپ شتآ ار هك ره
دش تشدرز مه و تشگ ىسوجم مه
لطاب ّ لا لخ ام ء يش لك
لطاه ميغ ّ لا لضف نإ
شيوخ ىنوخ اب وا ندرك تحماسم و ملسلا هيلع ىلع نينمؤملا ريما تياكح هب نتشگ زاب
شا ىنوخ و ىلع ىوس ور زاب
شا ىنوزفا و ىنوخ اب مرك نآ و
مشچ هب منيب ىم ىمه ار نمشد تفگ
مشخ چيه مرادن ىو رب بش و زور
تس هدمآ شوخ نم وچمه مگرم هكنآ ز
تس هدز ردنا گنچ ثعب رد نم گرم
للح ار ام دوب ىگرم ىب گرم
لاون ار ام دوب ىگرب ىب گرب
ىگدنز نطاب هب و گرم شرهاظ
ىگدنياپ ناهن رتبا شرهاظ
تسا نتفر ار نينج نداز محر رد
تسا نتفكشب ون ز ار وا ناهج رد
تساوه و قشع لجا ىوس ارم نوچ
تسارم ْ مُ كيِ دْ يَأِ ب اوُ قْ لُت ل ىهن
Because the sweet berry is prohibited;
how should it become necessary to prohibit the sour one?
دوب نيريش ى هناد زا ىهن هكنآ ز
دوش ىك تجاح ىهن دوخ ار خلت
Te berry that has a sour kernel and rind—
its very sourness and disagreeableness are a prohibition of it.
To me the berry of dying has become sweet:
no, they are living has come on my account.
Slay me, my trusty friends, slay me, vile as I am:
truly, in my being slain is my life for evermore.
Truly, in my death is my life, O youth—
how long shall I be parted from my home? Until when?
If there were not in my staving my separation,
He would not have said, ‘Truly, we are returning to Him.’”
Te returning one is he that comes back to his city,
and from the revolution of Time approaches the Unity.
How the stirrup-holder of ‘Ali, may God honour his person, came, saying,
“For God’s sake, kill me and deliver me fom this doom.”
“He came back, saving, ‘O ‘Ali, kill me quickly,
that I may not see that bitter moment and hour.
Shed my blood, I make it lawful to you,
so that my eye may not behold that resurrection ‘.
I said, if every atom should become a murderer and,
dagger in hand, go to attack you,
None could cut from you the tip of a single hair,
since the Pen has written against you such a line.
But do not grieve: I am intercessor for you:
I am the spirit’s master, I am not the body’s slave.
Tis body bath no value in my sight:
without my body I am the noble, the son of the noble.
Dagger and sword have become my sweet basil:
my death has become my banquet and narcissus-plot.’”
He that hamstrings his body in this fashion,
how should he covet the Princedom and the Caliphate?
تسوپ و زغم دشاب خلت هك ىا هناد
تسوا ىهن دوخ شا ىهوركم و ىخلت
تس هدش نيريش ارم ندرم ى هناد
تس هدمآ نم ىپ ءايحا مه لب
امئل يتاقث اي ينولتقا
امياد يتايح يلتق يف نإ
ىتف اي يتايح يتوم يف نإ
ىتم ىتح ينطوم قرافأ مك
نوكسلا اذ يف نكت مل ول يتقرف
نوعجار ِ هْ يَلِإ اّنِإ لقي مل
رهش هب ديآ زاب هك دشاب نآ عجار
رهد قيرفت زا ديآ تدحو ىوس
زا نينمؤملا ريما ىا هك ملسلا هيلع ىلع شيپ ىراب ره رادباكر نداتفا
ناهرب اضق نيا زا و شكب ارم ادخ رهب
شكب مدوز ىلع ىاك دمآ زاب
شرت تقو و مد نآ منيبن ات
زيرب منوخ منك ىم تللح نم
زيختسر نآ نم مشچ دنيبن ات
دوش ىنوخ ىا هرذ ره را متفگ
دور وت دصق هب فك ردنا رجنخ
ديرب دناوتن وت زا وم رس كي
ديشك ىطخ نانچ وت رب ملق نوچ
منم وت عيفش وش مغ ىب كيل
منت كولمم هن محور ى هجاوخ
ىتميق درادن نت نيا نم شيپ
ىتفلا نبا ىتف مشيوخ نت ىب
نم ناحير دش ريشمش و رجنخ
نم نادسگرن و مزب دش نم گرم
دنك ىپ ناس نيدب ار نت وا هك نآ
دنك ىك تفلخ و ىريم صرح
Outwardly he strives afer power and authority,
that he may show to princes the way and judgment
مكح و هاج ردنا دشوك رهاظ هب نآ ز
مكح و هار ديامن ار ناريما ات
Tat he may give another spirit to the Princedom;
that he may give fruit to the palm-tree of the Caliphate.
Explaining that the motive of the Prophet, on whom be peace, in seeking to conquer Mecca
and other than Mecca was not love of worldly dominion, inasmuch as he has said
“Tis world is a carcase,” but that on the contrary it was by the command.
Likewise the Prophet’s struggle to conquer Mecca—
how can he be suspected of love of this world?
He who on the day of trial shut his eyes and heart
to the treasury of the Seven Heavens,
Te horizons of all the Seven Heavens
were full of houris and genies to gaze upon him,
Having arrayed themselves for his sake—
how indeed should he care for anything except the Beloved?
He had become so flled with magnifcation of God
that even those nearest to God would fnd no way there.
“In Us is no room for a prophet sent as an apostle,
nor yet for the Angels or the Spirit. Terefore, understand!”
He said, “We are ma zagh (Our eye did not rove), we are not like crows (zagh);
We are intoxicated with the Dyer, we are not intoxicated with the garden.”
Inasmuch as to the eye of the Prophet
the treasuries of the celestial spheres and intelligences seemed as a straw,
What, then, would Mecca and Syria and Iraq be,
that he should show fght and longing?
Tat thought and opinion is the hypocrite’s,
who judges from the analogy of his own wicked soul.
When you make yellow glass a veil,
you see all the sunlight yellow.
Break those blue and yellow glasses,
in order that you may know the dust and the man.
Te dust has lifed up its head around the horseman:
you have fancied the dust to be the man of God.
رگد ىناج دهد ار ىريما ات
رمث ار تفلخ لخن دهد ات
ىتسود تهجب ار هكم ريغ و ار هكم ملسلا هيلع ربماغيپ نديبلط حتف هك نآ نايب
دوب رما هب هكلب هفيج ايندلا هك تسا هدومرف نوچ دوبن ايند كلم
مه هكم حتف هب ربمغيپ دهج
مهتم ايند بح رد دوب ىك
نامسآ تفه نزخم زا وا هك نآ
ناحتما زور تسب رب لد و مشچ
ناج و روح وا ى هراظن ىپ زا
نامسآ تفه ره قافآ هدش رپ
وا رهب زا هتسارآ نتشيوخ
وك تسود ريغ ىاورپ ار و دوخ
قح للجا زا هتشگ رپ نانچ نآ
قح لآ دباين هر مه وا رد هك
لسرم يبن انيف عسي ل
اولقعاف اضيا حورلا و كلملا و
هن غاز نوچمه ميغاز ام تفگ
هن غاب تسم ميغابص تسم
لوقع و كلفا ىاهنزخم هك نوچ
لوسر مشچ رب دمآ ىسخ نوچ
قارع و ماش و هكم دشاب هچ سپ
قايتشا و دربن وا ديامن هك
دنك دب ريمض ىو رب نامگ نآ
دنك دوخ صرح و لهج زا سايق هك
باقن ىزاس نوچ درز ى هنيگبآ
باتفآ رون هلمج ىنيب درز
ار درز و دوبك ى هشيش نآ نكشب
ار درم و ار درگ ىسانش ات
هتشارفا رس درگ سراف درگ
هتشادنپ قح درم وت ار درگ
Iblis saw the dust, and said,
“How should this ofspring of clay be superior to me of the fery brow?”
نيط عرف نيا تفگ و سيلبا ديد درگ
نيبج شتآ نم رب ديازف نوچ
So long as you are regarding the holy as men,
know that that view is an inheritance from Iblis.
If you are not the child of Iblis, O rebellious one,
then how has the inheritance of that cur come to you?
“I am not a cur, I am the Lion of God, a worshipper of God:
the lion of God is he that has escaped from form.
Te lion of this world seeks a prey and provision;
the lion of the Lord seeks freedom and death.
Inasmuch as in death he sees a hundred existences,
like the moth he burns away existence.”
Desire for death became the badge of the sincere,
for this word was a test for the Jews.
He said in the Qur’an, “O people of the Jews (self-reliant ones?),
death is a treasure and gain to the sincere.
Even as there is desire for proft,
the desire to win death is better than that.
O Jews, for the sake of honour by men of worth,
let this wish be uttered on your tongues.”
Not a single Jew had so much courage,
when Mohammed raised this banner .
He said, “If they should utter this on their tongues,
truly not one Jew would be lef in the world.”
Ten the Jews brought the property and land-tax, saying,
“Do not put us to shame, O Lamp.”
“Tere is no end in sight to this discourse:
give me your hand, since yours eye has seen the Friend.”
How the Prince of the Faithful, ‘Ali—may God honour his person! —said to his antagonist,
“When you did spit in my face, my feshly self was aroused
and I could no longer act with entire sincerity: that hindered me fom slaying you.”
Te Prince of the Faithful said to that youth,
“In the hour of battle, O knight,
رشب ار نازيزع ىنيب ىم وت ات
رظن نآ تسا سيلب ثاريم هك ناد
دينع ىا ىسيلب دنزرف هن رگ
ديسر نوچ گس نآ ثاريم وت هب سپ
تسرپ قح مقح ريش گس مين نم
تسرب تروص زك تسا نآ قح ريش
گرب و ىراكشا ديوج ايند ريش
گرم و ىدازآ ديوج ىلوم ريش
دوجو دص دنيب گرم ردنا هك نوچ
دوجو دنازوسب هناورپ وچمه
ناقداص قوط گرم ىاوه دش
ناحتما مد نيا دب ار نادوهج هك
دوهي موق ىاك دومرف ىبن رد
دوس و جنگ دشاب گرم ار ناقداص
تسه دوس ىوزرآ هك نانچمه
تسا هب نآ ز ندرب گرم ىوزرآ
ناسك سومان رهب نادوهج ىا
نابز رب انمت نيا دينارذگب
تشادن هرهز ردق نيا ىدوهج كي
تشارف رب ار ملع نيا دمحم نوچ
نابز رب ار نيا دينار رگا تفگ
ناهج رد دنامن دوخ ىدوهي كي
جارخ و دندرب لام نادوهي سپ
جارس ىا ار ام وت اوسر نكم هك
ديدپ ىناياپ تسين ار نخس نيا
ديد تسود تمشچ وچ هد نم اب تسد
ديبنج نم سفن نم ىور رد ىتخادنا ودخ نوچ هك دوخ نيرق اب ملسلا هيلع ىلع نينمؤملا ريما نتفگ
دش نآ وت نتشك عنام ،دنامن لمع صلخا و
ناوج نآ اب نينمؤملا ريما تفگ
ناولهپ ىا دربن ماگنه هب هك
When you didst spit in my face,
my feshly self was aroused and my disposition was corrupted.
نم ىور رد ىتخادنا ودخ نوچ
نم ىوخ دش هبت و ديبنج سفن
Half came to be for God’s sake, and half idle passion:
in God’s afair partnership’ is not allowable.
You are limned by the hand of the Lord:
you are God’s, you are not made by me.
Break God’s image, by God’s command;
cast at the Beloved’s glass, the Beloved’s stone.”
Te fre-worshipper heard this,
and a light appeared in his heart, so that he cut a girdle.
He said, “I was sowing the seed of wrong:
I fancied you otherwise.
You have been the balance with the nature of the One;
no, you have been the tongue of every balance.
You have been my race and stock and kin,
you have been the radiance of the candle of my religion.
I am the slave of that eye-seeking Lamp
from which your lamp received splendour.
I am the surrendered to the surge of that Sea of Light
which brings a pearl like this into view.
Ofer me the profession of the Faith,
for I regard you as the exalted one of the time.”
Near ffy persons of his kindred and tribe
lovingly turned their faces towards the Religion.
By the sword of clemency
he redeemed so many throats of such a multitude from the sword.
Te sword of clemency is sharper than the sword of iron;
no, it is more productive of victory than a hundred armies.
Oh, alas, two mouthfuls were eaten,
and thereby the ferment of thought was frozen up.
A grain of wheat eclipsed the sun of Adam,
as the descending node is eclipse to the brilliance of the full-moon.
Behold the beauty of the heart,
how its moon scatters the Pleiades by a single handful of clay.
اوه ىمين و دش قح رهب مين
اور دوبن قح راك ردنا تكرش
ىتسلوم فك ى هديراگن وت
ىتسين نم ى هدرك ىقح نآ
نكش قح رما هب مه ار قح شقن
نز تسود گنس تسود ى هجاجز رب
ديدپ دش ىرون و دينشب نيا ربگ
ديرب ىرانز هك ات وا لد رد
متشاك ىم افج مخت نم تفگ
متشادنپ رگد ىعون ارت نم
ىا هدوب وخ دحا ىوزارت وت
ىا هدوب وزارت ره ى هنابز لب
ىا هدوب مشيوخ و لصا و رابت وت
ىا هدوب مشيك عمش غورف وت
وج مشچ غارچ نآ ملغ نم
وا زا تفرذپ ىنشور تغارچ هك
رون ىايرد نآ جوم ملغ نم
روهظ رد درآ رب رهوگ نينچ هك
نم هك ار تداهش نم رب نك هضرع
نمز زارفارس مديد ارت رم
وا موق و شيوخ ز سك هجنپ برق
ور دندرك نيد ىوس هناقشاع
ار قلح نيدنچ ملح غيت هب وا
ار قلخ نيدنچ و غيت زا ديرخ او
رتزيت نهآ غيت زا ملح غيت
رتزيگنا رفظ ركشل دص ز لب
دش هدروخ ود ىا همقل اغيرد ىا
دش هدرسفا نآ زا تركف ششوج
فوسك ار مدآ ديشروخ ىمدنگ
فوسخ ار ىردب عاشعش بنذ نوچ
لگ تشم كي زا هك لد فطل تنيا
لسگ نيورپ دوش ىم نوچ وا هام
لوا رتفد ى همتاخ
As the green thistles which a camel eats,
and gains from eating them a hundred benefts and pleasures:
دروخ ىم رتشاك زبس راخ وچمه
درب ىم تذل و عفن دص شروخ نا ز
When the camel from the desert eats those same thistles,
afer their greenness is gone and they have become dry,
Tey rend his palate and cheek—
oh, alas that such a nourishing rose became a sword!
When the bread was spirit, it was the green thistles;
since it became form, it is now dry and gross.
According as you hadst formerly been in the habit of eating it,
O gracious being,
In the same hope you are eating this dry stuf,
afer the spirit has become mingled with clay.
It has become mixed with earth and dry and fesh-cutting:
abstain now from that herbage, O camel!
Te words are coming very earth-soiled; the water has become turbid:
stop up the mouth of the well,
Tat God may again make it pure and sweet,
that He who made it turbid may likewise make it pure.
Patience brings the object of desire, not Haste.
Have patience—and God know best what is right.
تشگ كشخ و تفر شيزبس نآ هك نوچ
تشد ز رتشا دروخ ىم ار نامه نوچ
غيرد ىا شجنل و ماك دنارد ىم
غيت تشگ ىبرم درو نانچ ناك
زبس راخ نآ دوب دوب ىنعم وچ نان
زبگ و تسا كشخ نونك دش تروص هك نوچ
نيا زا شيپ ار وا هك تداع نآ دب وت
نينزان دوجو ىا ىدوب هدروخ
ار كشخ نيا ىروخ ىم وب نامه رب
ىرث اب ىنعم تخيماك نآ زا دعب
رب تشوگ و كشخ و زيمآ كاخ تشگ
رتش ىا زيهرپب نونكا هايگ نآ ز
نخس ديآ ىم دولآ كاخ تخس
نك دنب هچ رس دش هريت بآ
دنك شوخ و فاص زاب شيادخ ات
دنك شفاص مه درك هريت هك وا
باتش هن ار وزرآ درآ ربص
باوصلاب ملعا لا و نك ربص
لوا رتفد ناياپ
When the bread was spirit, it was benefcial;
since it became form, it rouses disbelief.
دوب دوس شدروخ دوب ىنعم وچ نان
دوحج دزيگنا تشگ تروص هك نوچ

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