اقرضوا الله اقرضوا الله می‌زنند ** بازگون بر انصروا الله می‌تنند
Crying, “Lend to God, lend to God,” and persevering contrariously in (the exhortation) “Help God!”
در به در این شیخ می‌آرد نیاز ** بر فلک صد در برای شیخ باز
This Shaykh is going as a suppliant from door to door, (while) in Heaven a hundred doors are opened for the Shaykh,
که آن گدایی که آن به جد می‌کرد او ** بهر یزدان بود نه از بهر گلو
Because the beggary that he practised (so) diligently was for the sake of God, not for the sake of his gullet;
ور بکردی نیز از بهر گلو ** آن گلو از نور حق دارد غلو
And even if he had done it for the sake of his gullet, that gullet hath (is endowed with) exorbitance by the Light of God.
در حق او خورد نان و شهد و شیر ** به ز چله وز سه روزه‌ی صد فقیر 2705
As regards him, the eating of bread and honey and the drinking of milk is better than the forty days' seclusion and the three days' fast of a hundred dervishes.
نور می‌نوشد مگو نان می‌خورد ** لاله می‌کارد به صورت می‌چرد
He eats Light, do not say he eats bread: he sows anemones (though) in appearance he feeds (on them).
چون شراری کو خورد روغن ز شمع ** نور افزاید ز خوردش بهر جمع
Like the flame that consumes the oil (wax) in a candle, from his eating and drinking there is an increase of light for the company.
نان‌خوری را گفت حق لاتسرفوا ** نور خوردن را نگفتست اکتفوا
God hath said, “Be not immoderate,” in reference to the eating of bread; He hath not said, “Be satisfied,” in reference to the eating of Light.
آن گلوی ابتلا بد وین گلو ** فارغ از اسراف و آمن از غلو
The former was the gullet subject to probation, while this (saintly) gullet was free from immoderation and secure from exorbitance.
امر و فرمان بود نه حرص و طمع ** آن چنان جان حرص را نبود تبع 2710
(In the case of the Shaykh) ’twas (by) the (Divine) command and order, not (from) greed and cupidity: a spirit like that is not a follower of greed.