او نداند قدر هم کاسان بیافت ** کو بکد و رنج و کسبش کم شتاف
Just because he (the heir) got it easily, he does not know its value; for he never made haste to work and toil and earn it.
قدر جان زان می‌ندانی ای فلان ** که بدادت حق به بخشش رایگان
O such-and-such, you know not the value of your soul because God bountifully gave it to you for nothing.
نقد رفت و کاله رفته و خانه‌ها ** ماند چون چغدان در آن ویرانه‌ها 4210
His ready money went and his furniture and houses went: he was left (alone) like owls in the deserts.
گفت یا رب برگ دادی رفت برگ ** یا بده برگی و یا بفرست مرگ
He cried, “O Lord, Thou gavest (me) provision: the provision is gone: either give (me) some provision or send death.”
چون تهی شد یاد حق آغاز کرد ** یا رب و یا رب اجرنی ساز کرد
When he became empty, he began to call unto God: he started the tune of “O Lord!” and “O Lord, protect me!”
چون پیمبر گفته مومن مزهرست ** در زمان خالیی ناله گرست
Since the Prophet has said that the true believer is (like) a lute (mizhar), (which) makes music (only) at the time when it is empty—
چون شود پر مطربش بنهد ز دست ** پر مشو که آسیب دست او خوشست
(For) as soon as it is filled, the minstrel lays it down—do not become full, for sweet is the touch of His hand.
تی شو و خوش باش بین اصبعین ** کز می لا این سرمستست این 4215
Become empty and stay happily between (His) two fingers, for “where” is intoxicated with the wine of “nowhere.”
رفت طغیان آب از چشمش گشاد ** آب چشمش زرع دین را آب داد
Frowardness departed (from him) and released the water (tears) from his eye: his tears watered (revived) the crops of devotion.
سبب تاخیر اجابت دعای مومن
The reason why the answer to the true believer's prayer is delayed.
ای بسا مخلص که نالد در دعا ** تا رود دود خلوصش بر سما
Oh, how many a sincere (worshipper) moans in prayer, so that the smoke of his sincerity ascends to Heaven,
تا رود بالای این سقف برین ** بوی مجمر از انین المذنبین
And from the lamentation of the sinful the perfume of the censer floats up beyond this lofty roof!
پس ملایک با خدا نالند زار ** کای مجیب هر دعا وی مستجار
Then the angels beseech God piteously, saying, “O Thou who answerest every prayer and O Thou whose protection is invoked,
بنده‌ی مومن تضرع می‌کند ** او نمی‌داند به جز تو مستند 4220
A faithful slave (of Thine) is making humble entreaty: he knows none but Thee on whom to rely.
تو عطا بیگانگان را می‌دهی ** از تو دارد آرزو هر مشتهی
Thou bestowest Thy bounty (even) on strangers: every ardent wisher gains his desire from Thee.”
حق بفرماید که نه از خواری اوست ** عین تاخیر عطا یاری اوست
God saith, “’Tis not that he is despicable (in My sight); (nay), the very deferment of the bounty is (for the sake of) helping him.
حاجت آوردش ز غفلت سوی من ** آن کشیدش مو کشان در کوی من
Need caused him to turn towards Me from his (former state of) forgetfulness: it dragged him by the hair into My presence.
گر بر آرم حاجتش او وا رود ** هم در آن بازیچه مستغرق شود
If I satisfy his need, he will go back and (again) become absorbed in that idle play.
گرچه می‌نالد به جان یا مستجار ** دل شکسته سینه‌خسته گو بزار 4225
Although he is (now) crying with (all) his soul, ‘O Thou whose protection is invoked,’ let him (continue to) moan with broken heart and wounded breast!
خوش همی‌آید مرا آواز او ** وآن خدایا گفتن و آن راز او
It pleases Me (to hear) his (piteous) voice and his cries of ‘O Lord’ and his secret (prayer),
وانک اندر لابه و در ماجرا ** می‌فریباند بهر نوعی مرا
And how in supplication and pleading (with Me) he would fain beguile Me with every sort (of persuasion).”
طوطیان و بلبلان را از پسند ** از خوش آوازی قفس در می‌کنند
Parrots and nightingales are put into cages because they give pleasure by their sweet song;
زاغ را و چغد را اندر قفس ** کی کنند این خود نیامد در قصص
(But) how should crows and owls be caged? This has never been recorded in story.
پیش شاهد باز چون آید دو تن ** آن یکی کمپیر و دیگر خوش‌ذقن 4230
When two persons, one of them a decrepit old man and the other a fair-chinned (youth), come to (a baker who is) an admirer of handsome boys,
هر دو نان خواهند او زوتر فطیر ** آرد و کمپیر را گوید که گیر
And both ask for bread, he will at once fetch the unleavened bread and bid the old man take it;
وآن دگر را که خوشستش قد و خد ** کی دهد نان بل به تاخیر افکند
But how should he (immediately) give bread to the other, by whose figure and cheeks (countenance) he is pleased? Nay, he will delay him