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.
گفت پیغمبر که در بازارها ** دو فرشته میکنند ایدر دعا380
The prophet said that two angels are (always) praying here in the markets, (saying),
کای خدا تو منفقان را ده خلف ** ای خدا تو ممسکان را ده تلف
“O God, do Thou give the prodigal a boon in return, and O God do Thou give the miserly a bane (in return).”
خاصه آن منفق که جان انفاق کرد ** حلق خود قربانی خلاق کرد
Especially (does this apply to) the prodigal who has freely spent his soul (life) and made his throat a sacrifice to the Creator.
حلق پیش آورد اسماعیلوار ** کارد بر حلقش نیارد کرد کار
He offers his throat, like Ismá‘íl (Ishmael): the knife cannot do anything to (hurt) his throat.
پس شهیدان زنده زین رویند و خوش ** تو بدان قالب بمنگر گبروش
On this account, then, the martyrs are living and joyous: do not, infidel-like, look at the body (alone),
چون خلف دادستشان جان بقا ** جان ایمن از غم و رنج و شقا385
Since God hath given them in return the spirit of everlastingness—a spirit safe from grief and pain and misery.
شیخ وامی سالها این کار کرد ** میستد میداد همچون پای مرد
The debtor Shaykh acted in this fashion for years, taking and giving like a steward.
تخمها میکاشت تا روز اجل ** تا بود روز اجل میر اجل
He was sowing seeds till the day of death, that on the day of death he might be a most glorious prince.
چون که عمر شیخ در آخر رسید ** در وجود خود نشان مرگ دید
When the Shaykh's life reached its end and he saw in his (bodily) existence the signs of death,
وامداران گرد او بنشسته جمع ** شیخ بر خود خوش گدازان همچو شمع
The creditors were seated together around him, (while) the Shaykh was gently melting on himself, like a candle.
وامداران گشته نومید و ترش ** درد دلها یار شد با درد شش390
The creditors had become despairing and sour-faced: the pain in (their) hearts was accompanied by pain in (their) lungs.
شیخ گفت این بد گمانان را نگر ** نیست حق را چار صد دینار زر
“Look at these evil-thinking men,” said the Shaykh. “Hath not God four hundred gold dinars?”