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?”
A boy outside shouted “Halwá!” and bragged of (the excellence of) the halwá in hope of (getting) some dángs.
شیخ اشارت کرد خادم را به سر ** که برو آن جمله حلوا را بخر
The Shaykh with (a nod of) his head directed the famulus to go and buy the whole of the halwá,
تا غریمان چون که آن حلوا خورند ** یک زمانی تلخ در من ننگرند
(Saying to himself), “so that the creditors, when they eat the halwá, for a (short) while may not look bitterly on me.”
در زمان خادم برون آمد به در ** تا خرد او جمله حلوا ز ان پسر395
The famulus at once went out through the doorway to buy with gold the halwá entire.
گفت او را جملهی حلوا به چند ** گفت کودک نیم دیناری و اند
He said to the boy, “How much is the halwá in the lump?” The boy said, “Half a dinar and some small change.”
گفت نه از صوفیان افزون مجو ** نیم دینارت دهم دیگر مگو
“Nay,” he replied; “don't ask too much from Súfís: I will give you half a dinar. Say no more.”
او طبق بنهاد اندر پیش شیخ ** تو ببین اسرار سر اندیش شیخ
The boy put the tray before the Shaykh. Behold (now) the mysterious secret thoughts of the Shaykh!
کرد اشارت با غریمان کین نوال ** نک تبرک خوش خورید این را حلال
He made a sign to the creditors (as though to say), “Look, this gift (of sweetmeat) is a present (to you): eat this gladly, it is lawful (food).”
چون طبق خالی شد آن کودک ستد ** گفت دینارم بده ای با خرد400
When the tray was emptied, the boy took it and said, “Give me the gold, O Sage.”
شیخ گفتا از کجا آرم درم ** وام دارم میروم سوی عدم
The Shaykh said, “From where shall I get the money? I am in debt and going towards non-existence.”
کودک از غم زد طبق را بر زمین ** ناله و گریه بر آورد و حنین
The boy in (his) grief dashed the tray upon the ground; he raised (his voice in) lamentation and weeping and moaning.
میگریست از غبن کودک های های ** کای مرا بشکسته بودی هر دو پای
The boy was weeping with loud sobs because of the swindle, (and crying), “Would that both my legs had been broken (ere I came hither)!
کاشکی من گرد گلخن گشتمی ** بر در این خانقه نگذشتمی
Would that I had loitered round the bath-stove and had not passed by the door of this monastery!
صوفیان طبل خوار لقمه جو ** سگ دلان و همچو گربه روی شو405
Lickspittle gluttonous Súfís, dogs at heart and washing their faces like cats!”
از غریو کودک آن جا خیر و شر ** گرد آمد گشت بر کودک حشر
At the boy's clamour all and sundry gathered there and crowded round the boy.
پیش شیخ آمد که ای شیخ درشت ** تو یقین دان که مرا استاد کشت
He came to the Shaykh and said, “O cruel Shaykh, know for sure that my master will kill me (with blows).
گر روم من پیش او دست تهی ** او مرا بکشد اجازت میدهی
If I go (back) to him empty-handed, he will kill me: wilt thou give (him) leave (to do that)?”
و آن غریمان هم به انکار و جحود ** رو به شیخ آورده کاین باری چه بود
And those creditors too turned to the Shaykh with disbelief and denial, saying, “What was this anyhow?
مال ما خوردی مظالم میبری ** از چه بود این ظلم دیگر بر سری410
Thou hast devoured our property and art carrying off thy iniquities (to the next world): for what reason was this other injustice (put) on the top (of all the rest)?”
تا نماز دیگر آن کودک گریست ** شیخ دیده بست و در وی ننگریست
Till afternoon prayers the boy wept; the Shaykh closed his eyes and did not look at him.
شیخ فارغ از جفا و از خلاف ** در کشیده روی چون مه در لحاف
The Shakyh, unconcerned with abuse and opposition, had withdrawn his moon-like face under the coverlet,
با ازل خوش با اجل خوش شاد کام ** فارغ از تشنیع و گفت خاص و عام
Pleased with eternity, pleased with death, joyous, unconcerned with revilement and the talk of high or low.
آن که جان در روی او خندد چو قند ** از ترش رویی خلقش چه گزند
He in whose face the Beloved smiles sweetly, what harm can befall him from the sour looks of (other) people?
آن که جان بوسه دهد بر چشم او ** کی خورد غم از فلک وز خشم او415
He on whose eye the Beloved bestows a kiss, how should he grieve at Heaven and its anger?
در شب مهتاب مه را بر سماک ** از سگان و عوعو ایشان چه باک
On a moonlight night what cares the moon in (the mansion of) Simák for dogs and their barking?
سگ وظیفهی خود به جا میآورد ** مه وظیفهی خود به رخ میگسترد
The dog is performing his task; the moon is smoothly fulfilling her task by means of her (bright) countenance.
کارک خود میگزارد هر کسی ** آب نگذارد صفا بهر خسی
Every one is executing his little business: water does not lose purity because of a bit of weed (rubbish).