دید ناگه باز را در دود و گرد ** شه بر او بگریست زار و نوحه کرد330
Suddenly he espied the falcon amidst smoke and dust: the King wept sorely over it and made lament.
گفت هر چند این جز ای کار تست ** که نباشی در وفای ما درست
He said, “Albeit this is the retribution for thy deed, in that thou art not firm in keeping faith with me,
چون کنی از خلد زی دوزخ فرار ** غافل از لا یستوی اصحاب نار
(Yet) how shouldst thou take flight from Paradise to Hell, heedless of (the text) the people of the Fire (and those of Paradise) are not equal?
این سزای آن که از شاه خبیر ** خیره بگریزد به خانهی گنده پیر
This is the fitting reward for one that unconscionably flees from the King who knows (him) well to the house of an old hag.”
باز میمالید پر بر دست شاه ** بیزبان میگفت من کردم گناه
(Meanwhile) the falcon was rubbing its wings against the King's hand: without tongue it was saying, “I have sinned.”
پس کجا زارد کجا نالد لئیم ** گر تو نپذیری بجز نیک ای کریم335
Where then should the vile (sinner) plead piteously, where should he moan, if Thou wilt accept naught but good, O bountiful (King)?
لطف شه جان را جنایت جو کند ** ز آنکه شه هر زشت را نیکو کند
The King's grace makes the soul sin-seeking, because the King makes every foul thing fair.
رو مکن زشتی که نیکیهای ما ** زشت آمد پیش آن زیبای ما
Go, do not commit foulness, for (even) our fair deeds appear foul in the sight of our beauteous (Loved One).
خدمت خود را سزا پنداشتی ** تو لوای جرم از آن افراشتی
You deemed your service worthy: thereby you raised the banner of sin.
چون ترا ذکر و دعا دستور شد ** ز آن دعاکردن دلت مغرور شد
Forasmuch as praise and prayer were vouchsafed to you, through making that prayer your heart became vainglorious.
هم سخن دیدی تو خود را با خدا ** ای بسا کاو زین گمان افتد جدا340
You regarded yourself as speaking (confidentially) with God. Oh, (there is) many a one that becomes separated (from God) by this opinion.
گر چه با تو شه نشیند بر زمین ** خویشتن بشناس و نیکوتر نشین
Although the King sit with you on the ground, know yourself and sit better (with more decorum and reverence).
باز گفت ای شه پشیمان میشوم ** توبه کردم نو مسلمان میشوم
The falcon said, “O King, I am penitent, I am converted, I am embracing Islam anew.
آن که تو مستش کنی و شیر گیر ** گر ز مستی کج رود عذرش پذیر
He whom Thou makest drunken and pot-valiant—if from drunkenness he walk crookedly, do Thou accept his excuse.
گر چه ناخن رفت چون باشی مرا ** بر کنم من پرچم خورشید را
Though my talons are gone, when thou art mine I tear off the forelock of the sun;
ور چه پرم رفت چون بنوازیم ** چرخ بازی گم کند در بازیم345
And though my wings are gone, when Thou art kind to me the heavenly sphere loses its play (ceases to revolve).
گر کمر بخشیم که را بر کنم ** گر دهی کلکی علمها بشکنم
If Thou bestow a belt on me, I will uproot the mountain; if Thou give me a pen, I will break the banners.
آخر از پشه نه کم باشد تنم ** ملک نمرودی به پر بر هم زنم
After all, my body is not inferior to (that of) a gnat: with my wings I confound the kingdom of Nimrod.
در ضعیفی تو مرا بابیل گیر ** هر یکی خصم مرا چون پیل گیر
Suppose me to be (as) the flocks of (small) birds in weakness, suppose every one of my enemies to be as the elephant,
قدر فندق افکنم بندق حریق ** بندقم در فعل صد چون منجنیق
(Yet if) I cast a baked (clay) pellet the size of a hazelnut, my pellet in its effect is like (equal to) a hundred mangonels (ballistas).”
موسی آمد در وغا با یک عصاش ** زد بر آن فرعون و بر شمشیرهاش350
Moses came to battle with his one rod and made an onset against Pharaoh and (all) his swords.
هر رسولی یک تنه کان در زده ست ** بر همه آفاق تنها بر زده ست
Every Prophet who by himself has knocked at that door (and besought God to help him) has alone (single-handed) fought (victoriously) against the whole world.
نوح چون شمشیر در خواهید ازو ** موج طوفان گشت از او شمشیر خو
When Noah begged of Him (God) a sword, through Him (at His command) the waves of the Flood became of sword-like temper.
احمدا خود کیست اسپاه زمین ** ماه بین بر چرخ و بشکافش جبین
O Ahmad (Mohammed), who (what) indeed are the armies of the earth? Behold the moon in heaven (and) split her brow,
تا بداند سعد و نحس بیخبر ** دور تست این دور نه دور قمر
In order that the ignorant astronomer may know that this cycle is thy cycle, not the cycle of the moon.
دور تست ایرا که موسای کلیم ** آرزو میبرد زین دورت مقیم355
It is thy cycle, because (even) Moses, he who spoke (with God), was constantly yearning after this cycle of thine.
چون که موسی رونق دور تو دید ** کاندر او صبح تجلی میدمید
When Moses beheld the splendour of thy cycle, in which the dawn of Revelation was arising,
گفت یا رب آن چه دور رحمت است ** بر گذشت از رحمت آن جا رویت است
He said, “O Lord, what cycle of mercy is that? It is beyond mercy: there (in that cycle) is vision (of Thee).
غوطه ده موسای خود را در بحار ** از میان دورهی احمد بر آر
Plunge Thy Moses in the seas (of Time) and bring him up (to the surface) from the midst of the cycle of Ahmad (Mohammed).”
گفت یا موسی بدان بنمودمت ** راه آن خلوت بدان بگشودمت
God said, “O Moses, on that account I have shown (it) to thee; on that account I have opened to thee the way to that (spiritual) communion (with Mohammed),
که تو ز آن دوری درین دور ای کلیم ** پا بکش زیرا دراز است این گلیم360
Because in this (present) cycle, O Kalím, thou art of that cycle (of Mohammed and canst not attain to it): draw back thy foot, for this blanket is (too) long (for thee).
من کریمم نان نمایم بنده را ** تا بگریاند طمع آن زنده را
I am kind, I show My servant bread in order that desire (for it) may cause that living one to weep.
بینی طفلی بمالد مادری ** تا شود بیدار واجوید خوری
A mother rubs the nose of her babe, that it may wake and seek some food—
کاو گرسنه خفته باشد بیخبر ** و آن دو پستان میخلد زو مهر در
For it may have fallen asleep hungry unawares; and those two breasts (of her) are tingling in love for it (her babe).
کنت کنزا رحمة مخفیة ** فابتعثت أمة مهدیة
I was a treasure, a hidden mercy, so I sent forth a rightly guided Imám.”
هر کراماتی که میجویی به جان ** او نمودت تا طمع کردی در آن365
Every (Divine) grace that you are seeking with (all) your soul, He showed it to you that you might desire it.
چند بت بشکست احمد در جهان ** تا که یا رب گوی گشتند امتان
How many idols did Ahmad (Mohammed) break in the world, that the (religious) communities might cry “O Lord”!
گر نبودی کوشش احمد تو هم ** میپرستیدی چو اجدادت صنم
Had it not been for the efforts of Ahmad, you also, like your ancestors, would be worshipping idols.
این سرت وارست از سجدهی صنم ** تا بدانی حق او را بر امم
This head of yours has been delivered from bowing to idols, in order that you may acknowledge his rightful claim upon the (gratitude of the religious) communities.
گر بگویی شکر این رستن بگو ** کز بت باطن همت برهاند او
If you speak, speak thanks for this deliverance, that he may also deliver you from the idol within.
مر سرت را چون رهانید از بتان ** هم بدان قوت تو دل را وارهان370
Since he has delivered your head from idols, do you deliver your heart also by means of that strength (which you have gained from him).
سر ز شکر دین از آن بر تافتی ** کز پدر میراث مفتاش یافتی
You have neglected to give thanks for the Religion because you got it for nothing as an inheritance from your father.
مرد میراثی چه داند قدر مال ** رستمی جان کند و مجان یافت زال
How should a man who inherits know the value of wealth? A Rustam tore his soul (suffered agonies in acquiring it), (whereas) Zál got it cost-free.
چون بگریانم بجوشد رحمتم ** آن خروشنده بنوشد نعمتم
“When I cause (any one) to weep, My mercy is aroused: that wailer drinks of (enjoys) My bounty.
گر نخواهم داد خود ننمایمش ** چونش کردم بسته دل بگشایمش
If I do not wish to give, (then) indeed I do not show him (the desired gift), (but) when I have closed (contracted) his heart (with grief), I open (expand) it (with joy).
رحمتم موقوف آن خوش گریههاست ** چون گریست از بحر رحمت موج خاست375
My mercy is dependent on that goodly weeping: when he weeps, waves rise from the sea of (My) mercy.”
حلوا خریدن شیخ احمد خضرویه قدس الله سره العزیز جهت غریمان به الهام حق
How by Divine inspiration Shaykh Ahmad son of Khizrúya bought halwá (sweetmeat) for his creditors.
بود شیخی دایما او وامدار ** از جوانمردی که بود آن نامدار
There was a Shaykh who was continually in debt because of the generosity which that illustrious one had (in his nature).
ده هزاران وام کردی از مهان ** خرج کردی بر فقیران جهان
He used to make myriads of debts (by borrowing) from the great, and spend (all the money) upon the poor (dervishes) of the world.
هم به وام او خانقاهی ساخته ** جان و مال و خانقه درباخته
He had also built a monastery (for Súfís) by (running into) debt; he had devoted life and wealth and monastery (to God).
وام او را حق ز هر جا میگزارد ** کرد حق بهر خلیل از ریگ آرد
God was paying his debts from every quarter: God made flour out of sand for the Friend's (Abraham's) sake.