Sincere Faith in a False Shaykh
From Rumi’s Masnavi (مثنوی معنوی), Book 1, section 111 of 171: Explaining how it may happen (در بیان آن که نادر افتد که مریدی در مدعی مزور اعتقاد به صدق ببندد که او کسی است و بدین). Below, each of its 10 couplets is given in Persian, followed by R. A. Nicholson’s English translation.
Explaining how it may happen, (though) rarely, that a disciple sincerely puts his faith in a false impostor (and believes) that he is a (holy) personage, and by means of this faith attains unto a (spiritual) degree which his Shaykh has never (even) dreamed of, and (then) fire and water do him no hurt, though they hurt his Shaykh; but this occurs very seldom در بیان آن که نادر افتد که مریدی در مدعی مزور اعتقاد به صدق ببندد که او کسی است و بدین اعتقاد به مقامی برسد که شیخش در خواب ندیده باشد و آب و آتش او را گزند نکند و شیخش را گزند کند و لیکن به نادر نادر
لیک نادر طالب آید کز فروغ
در حق او نافع آید آن دروغ
But exceptionally comes (the case of) a disciple to whom, because of his (spiritual) illumination, that falsehood (of the impostor) is beneficial.
او به قصد نیک خود جایی رسد
گر چه جان پنداشت و آن آمد جسد
He, by his goodly purpose, attains unto a (high) degree, although he fancied (the impostor to be) soul, and that (soul) proved to be (only) body.
چون تحری در دل شب قبله را
قبله نی و آن نماز او روا
(It is) like trying to find the qibla in the heart (depth) of night: the qibla is not (found), but his (the seeker’s) prayer is valid.
مدعی را قحط جان اندر سر است
لیک ما را قحط نان بر ظاهر است
The impostor has a dearth of soul within, but we have a dearth of bread without.
ما چرا چون مدعی پنهان کنیم
بهر ناموس مزور جان کنیم
Why should we conceal (our poverty) like the impostor and suffer agony for the sake of false reputation?”
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