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دفتر پنجم - بخش ۵۸ - مریدی در آمد به خدمت شیخ و ازین شیخ پیر سن نمی‌خواهم بلک پیرعقل و معرفت و اگرچه عیسیست علیه‌السلام در گهواره و یحیی است علیه‌السلام در مکتب کودکان مریدی شیخ را گریان دید او نیز موافقت کرد و گریست چون فارغ شد و به در آمد مریدی دیگر کی از حال شیخ واقف‌تر بود از سر غیرت در عقب او تیز بیرون آمد گفتش ای برادر من ترا گفته باشم الله الله تا نیندیشی و نگویی کی شیخ می‌گریست و من نیز می‌گریستم کی سی سال ریاضت بی‌ریا باید کرد و از عقبات و دریاهای پر نهنگ و کوههای بلند پر شیر و پلنگ می‌باید گذشت تا بدان گریهٔ شیخ رسی یا نرسی اگر رسی شکر زویت لی الارض گویی بسیار / Book Five - Section 58 - A disciple entered into the service of the Sheikh; and by this Sheikh, I do not mean an elder in age, but an elder in intellect and knowledge, even though he be Jesus, peace be upon him, in the cradle, or John, peace be upon him, in the children's school. The disciple saw the Sheikh weeping, so he also conformed and wept. When he finished and came out, another disciple, who was more aware of the Sheikh's state, quickly came out after him out of protective jealousy and said to him, 'O my brother, I tell you, by God, by God, lest you think and say, "The Sheikh was weeping and I was weeping too," for one must practice thirty years of sincere self-discipline, and pass through obstacles, seas full of crocodiles, and high mountains full of lions and leopards, before you can reach the level of that Sheikh's weeping or not. And if you do reach it, you will express immense gratitude to the earth.'

Original content

یک مریدی اندر آمد پیش پیر
پیر اندر گریه بود و در نفیر

شیخ را چون دید گریان آن مرید
گشت گریان آب از چشمش دوید

گوشور یک بار خندد کر دو بار
چونک لاغ املی کند یاری بیار

بار اول از ره تقلید و سوم
که همی بیند که می خندند قوم

کر بخندد هم چو ایشان آن زمان
بیخبر از حالت خندندگان

باز وا پرسد که خنده بر چه بود
پس دوم کرت بخندد چون شنود

پس مقلد نیز مانند کرست
اندر آن شادی که او را در سرست

پرتو شیخ آمد و منهل ز شیخ
فیض شادی نه از مریدان بل ز شیخ

چون سبد در آب و نوری بر زجاج
گر ز خود دانند آن باشد خداج

چون جدا گردد ز جو داند عنود
که اندرو آن آب خوش از جوی بود

آبگینه هم بداند از غروب
که آن لمع بود از مه تابان خوب

چونک چشمش را گشاید امر قم
پس بخندد چون سحر بار دوم

خنده ش آید هم بر آن خنده خودش
که در آن تقلید بر می آمدش

گوید از چندین ره دور و دراز
کین حقیقت بود و این اسرار و راز

من در آن وادی چگونه خود ز دور
شادیی می کردم از عمیا و شور

من چه می بستم خیال و آن چه بود
درک سستم سست نقشی می نمود

طفل ره را فکرت مردان کجاست
کو خیال او و کو تحقیق راست

فکر طفلان دایه باشد یا که شیر
یا مویز و جوز یا گریه و نفیر

آن مقلد هست چون طفل علیل
گرچه دارد بحث باریک و دلیل

آن تعمق در دلیل و در شکیل
از بصیرت می کند او را گسیل

مایه ای کو سرمه سر ویست
برد و در اشکال گفتن کار بست

ای مقلد از بخارا باز گرد
رو به خواری تا شوی تو شیرمرد

تا بخارای دگر بینی درون
صفدران در محفلش لا یفقهون

پیک اگرچه در زمین چابک تگیست
چون به دریا رفت بسکسته رگیست

او حملناهم بود فی البر و بس
آنک محمولست در بحر اوست کس

بخشش بسیار دارد شه بدو
ای شده در وهم و تصویری گرو

آن مرید ساده از تقلید نیز
گریه ای می کرد وفق آن عزیز

او مقلدوار هم چون مرد کر
گریه می دید و ز موجب بی خبر

چون بسی بگریست خدمت کرد و رفت
از پیش آمد مرید خاص تفت

گفت ای گریان چو ابر بی خبر
بر وفاق گریه شیخ نظر

الله الله الله ای وافی مرید
گرچه در تقلید هستی مستفید

تا نگویی دیدم آن شه می گریست
من چو او بگریستم کـ آن منکریست

گریه ی پرجهل و پرتقلیدوظن
نیست هم چون گریه ی آن مؤتمن

تو قیاس گریه بر گریه مساز
هست زین گریه بدآن راه دراز

هست آن از بعد سی ساله جهاد
عقل آنجا هیچ نتواند فتاد

هست زان سوی خرد صد مرحله
عقل را واقف مدان زان قافله

گریه او نه از غمست و نه از فرح
روح داند گریه عین الملح

گریه او خنده او آن سریست
زانچ وهم عقل باشد آن بریست

آب دیده او چو دیده او بود
دیده نادیده دیده کی شود

آنچ او بیند نتان کردن مساس
نه از قیاس عقل و نه از راه حواس

شب گریزد چونک نور آید ز دور
پس چه داند ظلمت شب حال نور

پشه بگریزد ز باد با دها
پس چه داند پشه ذوق بادها

چون قدیم آید حدث گردد عبث
پس کجا داند قدیمی را حدث

بر حدث چون زد قدم دنگش کند
چونک کردش نیست هم رنگش کند

گر بخواهی تو بیایی صد نظیر
لیک من پروا ندارم ای فقیر

این الم و حم این حروف
چون عصای موسی آمد در وقوف

حرفها ماند بدین حرف از برون
لیک باشد در صفات این زبون

هر که گیرد او عصایی ز امتحان
کی بود چون آن عصا وقت بیان

عیسویست این دم نه هر باد و دمی
که برآید از فرح یا از غمی

این الم است و حم ای پدر
آمدست از حضرت مولی البشر

هر الف لامی چه می ماند بدین
گر تو جان داری بدین چشمش مبین

گرچه ترکیبش حروفست ای همام
می بماند هم به ترکیب عوام

هست ترکیب محمد لحم و پوست
گرچه در ترکیب هر تن جنس اوست

گوشت دارد پوست دارد استخوان
هیچ این ترکیب را باشد همان

که اندر آن ترکیب آمد معجزات
که همه ترکیبها گشتند مات

هم چنان ترکیب حم کتیب
هست بس بالا و دیگرها نشیب

زانک زین ترکیب آید زندگی
هم چو نفخ صور در درماندگی

اژدها گردد شکافد بحر را
چون عصا حم از داد خدا

ظاهرش ماند به ظاهرها ولیک
قرص نان از قرص مه دورست نیک

گریه او خنده او نطق او
نیست از وی هست محض خلق هو

چونک ظاهرها گرفتند احمقان
وآن دقایق شد ازیشان بس نهان

لاجرم محجوب گشتند از غرض
که دقیقه فوت شد در معترض

English translation

A disciple entered before the elder (pir); the elder was in weeping and lamentation. When that disciple saw the Sheikh weeping, he became a weeper, and tears ran from his eyes. The hearer laughs once, the deaf man twice, when a companion utters a jest. The first time out of imitation, and the second when he sees that the people are laughing. The deaf man laughs like them at that time, unaware of the state of those who laugh. Then he asks again: 'What was the laughter about?' and then he laughs a second time when he hears. So the imitator too is like the deaf man in that joy which is in his head. The reflection is from the Sheikh and the source is from the Sheikh; the bounty of joy is not from the disciples, but from the Sheikh. Like a basket in water and light upon glass; if they think it is from themselves, that is a defect. When the obstinate one is separated from the stream, he knows that the sweet water within him was from the stream. The glass also knows from the setting of the moon that those gleams were from the beautiful shining moon. When the command 'Arise!' opens his eyes, then he laughs like the dawn for the second time. He will also laugh at his own laughter, which in that imitation was rising from him. He says: 'After such a long and distant way, this was the reality, and this was the secret and mystery. How was I in that valley, from afar, making merry out of blindness and agitation? What fancy was I conceiving, and what was that? My weak perception was displaying a weak image.' Where is the thought of spiritual men in the child of the path? Where is his fancy, and where is the true realization? The thought of children is the nurse or the milk, or raisins and walnuts, or weeping and lamentation. That imitator is like a sick child, even though he has subtle arguments and proofs. That deep immersion in proofs and forms sends him away from spiritual insight. The very substance which is the collyrium for his secret eye, he took and employed in discussing forms. O imitator, return from Bukhara; go to self-abasement so that you may become a brave man. So that you may see another Bukhara within, with champions in its assembly who understand nothing. The messenger, although a swift runner on land, when he goes into the sea, his vein is broken. He is under the rule of 'We carried them on land' and no more; he who is carried in the sea, he is the true man. The King has many bounties for him; O you who have become pledged to fancy and image! That simple disciple, out of imitation too, was weeping in conformity with that dear one. Imitator-like, just like the deaf man, he saw the weeping and was ignorant of the cause. When he had wept much, he paid his respects and went away; then the special disciple came forward quickly. He said: 'O you who weep like an ignorant cloud in conformity with the weeping of the sighted Sheikh, By God, by God, by God, O loyal disciple, though you are benefited in imitation, Lest you say: "I saw that King weeping, and I wept like him," for that is an error! The weeping full of ignorance, imitation, and doubt is not like the weeping of that trustworthy guide. Do not compare weeping to weeping; from this weeping to that one is a long road. That weeping of his is after thirty years of struggle; intellect cannot fall into that place at all. It is a hundred stages beyond intellect; do not consider intellect aware of that caravan. His weeping is neither from grief nor from joy; the spirit knows his weeping is the essence of sweetness. His weeping and his laughter are of the other side; they are free from what the fancy of intellect is. His tears are like his eye; how can the eye that has not seen become like the eye that has seen? That which he sees cannot be touched, neither by the analogy of intellect nor by the way of the senses. The night flees when light comes from afar; so how should the darkness of night know the state of light? The gnat flees from the wind of winds; so how should the gnat know the delight of the winds? When the Eternal comes, the temporal becomes vain; how then should the temporal know the Eternal? When the Eternal steps upon the temporal, it stupefies it; when it has made it non-existent, it makes it of its own color. If you wish, a hundred analogies can come; but I have no care for them, O poor man. These letters, "Alif, Lam, Mim" and "Ha, Mim," are like the staff of Moses in standing. Other letters resemble these letters from the outside, but in their inner qualities they are inferior. Whoever takes a staff for trial, how should it be like that staff at the time of manifestation? This breath is Christ-like, not just any wind or breath that comes out from joy or from grief. This is Alif, Lam, Mim, and Ha, Mim, O father; it has come from the presence of the Lord of mankind. How does every "Alif, Lam, Mim" resemble this? If you have life, do not look at it with this eye. Although its composition consists of letters, O noble one, it also resembles the speech of the common people. The composition of Muhammad is flesh and skin, although every body in composition is of his kind. He has flesh, skin, and bones; yet is there any composition that is the same as this, In which miracles appeared, so that all other compositions were defeated? Likewise, the composition of "Ha, Mim" of the Book is very high, while the others are low. For from this composition comes life, like the blowing of the trumpet in helplessness. Like the staff, "Ha, Mim" becomes a dragon and splits the sea, by the gift of God. Its outward appearance resembles other outward appearances, but the loaf of bread is very far from the disc of the moon. His weeping, his laughter, his speech is not from him, it is purely the creation of Him (God). Since fools grasped only the outward appearances, and those subtle points became very hidden from them, Inevitably they were veiled from the purpose, for the subtle point was missed in the objection.'

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Updated 2026-06-13

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