راه روزی کسب و رنجست و تعب ** هر کسی را پیشه‌ای داد و طلب1465
The way of (getting) daily bread is work and trouble and fatigue; He (God) hath given every one a handicraft and (the capacity for) seeking (a livelihood):
اطلبوا الارزاق فی اسبابها ** ادخلو الاوطان من ابوابها
‘Seek ye your daily portions in the means thereof: enter your dwellings by their doors.’
شاه و سلطان و رسول حق کنون ** هست داود نبی ذو فنون
At present the King and ruler and messenger of God is the prophet David, one endowed with many accomplishments.
با چنان عزی و نازی کاندروست ** که گزیدستش عنایتهای دوست
Notwithstanding such glory and pride as is in him, forasmuch as the favours of the Friend have chosen him out—
معجزاتش بی شمار و بی عدد ** موج بخشایش مدد اندر مدد
His miracles are countless and innumerable, the waves of his bounty are tide upon tide:
هیچ کس را خود ز آدم تا کنون ** کی بدست آواز صد چون ارغنون1470
When has any one, even from Adam till now, had a hundred (melodious) voices like an organ,
که بهر وعظی بمیراند دویست ** آدمی را صوت خوبش کرد نیست
Which at every preaching causes (people) to die? His beautiful voice made two hundred human beings non-existent.
شیر و آهو جمع گردد آن زمان ** سوی تذکیرش مغفل این از آن
At that time the lion and the deer unite (in turning) towards his exhortation, the one oblivious of the other;
کوه و مرغان هم‌رسایل با دمش ** هردو اندر وقت دعوت محرمش
The mountains and the birds are accompanying his breath (voice), both are his confidants in the hour of his calling (unto God);
این و صد چندین مرورا معجزات ** نور رویش بی جهان و در جهات
These and a hundred times as many miracles are (vouchsafed) to him; the light of his countenance is (both) transcendent and immanent—
با همه تمکین خدا روزی او ** کرده باشد بسته اندر جست و جو1475
Notwithstanding all (this) majesty, God must have made his livelihood to be bound up with seeking and endeavour.
بی زره‌بافی و رنجی روزیش ** می‌نیاید با همه پیروزیش
Without weaving coats of mail and (without) some trouble (on his part), his livelihood is not coming (to him), notwithstanding all his victoriousness.
این چنین مخذول واپس مانده‌ای ** خانه کنده دون و گردون‌رانده‌ای
(Yet) a God-forsaken abandoned one like this, a low scoundrel and outcast from Heaven,
این چنین مدبر همی خواهد که زود ** بی تجارت پر کند دامن ز سود
A backslider of this sort, desires, without trading, at once to fill his skirt (pocket) with gain!
این چنین گیجی بیامد در میان ** که بر آیم بر فلک بی نردبان
Such a crazy fellow has come forward, saying, ‘I will climb up to the sky without a ladder.’”
این همی‌گفتش بتسخر رو بگیر ** که رسیدت روزی و آمد بشیر1480
This one would say to him derisively, “Go and receive (it), for your daily portion has arrived and the messenger has come with the good news”;
و آن همی خندید ما را هم بده ** زانچ یابی هدیه‌ای سالار ده
And that one would laugh, (saying), “Give us too (a share) of what you get as a gift, O headman of the village.”
او ازین تشنیع مردم وین فسوس ** کم نمی‌کرد از دعا و چاپلوس
(But) he was not diminishing his prayers and wheedling entreaties because of this abuse and ridicule from the people,
تا که شد در شهر معروف و شهیر ** کو ز انبان تهی جوید پنیر
So that he became well-known and celebrated in the town as one who seeks (to obtain) cheese from an empty wallet.
شد مثل در خام‌طبعی آن گدا ** او ازین خواهش نمی‌آمد جدا
That beggar became a proverb for foolishness, (but) he would not desist from this petitioning.
دویدن گاو در خانه‌ی آن دعا کننده بالحاح قال النبی صلی الله علیه وسلم ان الله یحب الملحین فی الدعا زیرا عین خواست از حق تعالی و الحاح خواهنده را به است از آنچ می‌خواهد آن را ازو
How a cow ran into the house of him that was praying importunately. The Prophet, may God bless him and grant him peace, has said, “God loves them that are importunate in prayer,” because the actual asking (of anything) from God most High and the importunity (itself) is better for the petitioner than the thing which he is asking of Him.
تا که روزی ناگهان در چاشتگاه ** این دعا می‌کرد با زاری و آه1485
Until suddenly one day, (when) he was uttering this prayer with moaning and sighs at morningtide,
ناگهان در خانه‌اش گاوی دوید ** شاخ زد بشکست دربند و کلید
Suddenly a cow ran into his house; she butted with her horns and broke the bolt and key.
گاو گستاخ اندر آن خانه بجست ** مرد در جست و قوایمهاش بست
The bold cow jumped into the house; the man sprang forward and bound her legs.
پس گلوی گاو ببرید آن زمان ** بی توقف بی تامل بی امان
Then he at once cut the throat of the cow without pause, without consideration, and without mercy.
چون سرش ببرید شد سوی قصاب ** تا اهابش بر کند در دم شتاب
After he had cut off her head, he went to the butcher, in order that he might quickly rip off her hide forthwith.
عذر گفتن نظم کننده و مدد خواستن
The Poet's excusing himself and asking help.
ای تقاضاگر درون همچون جنین ** چون تقاضا می‌کنی اتمام این1490
O Thou that makest demands within (me), like the embryo— since Thou art making a demand, make easy
سهل گردان ره نما توفیق ده ** یا تقاضا را بهل بر ما منه
The fulfilment of this (task), show the way, give aidance, or (else) relinquish the demand and do not lay (the burden) upon me!
چون ز مفلس زر تقاضا می‌کنی ** زر ببخشش در سر ای شاه غنی
Since Thou art demanding gold from an insolvent, give him gold in secret, O rich King!
بی تو نظم و قافیه شام و سحر ** زهره کی دارد که آید در نظر
Without Thee, how should poesy and rhyme dare to come into sight at eve or morn?
نظم و تجنیس و قوافی ای علیم ** بنده‌ی امر توند از ترس و بیم
Poesy and homonymy and rhymes, O Knowing One, are the slaves of Thy Command from fear and dread,
چون مسبح کرده‌ای هر چیز را ** ذات بی تمییز و با تمییز را1495
Inasmuch as Thou hast made everything a glorifier (of Thee) —the undiscerning entity and the discerning (alike).
هر یکی تسبیح بر نوعی دگر ** گوید و از حال آن این بی‌خبر
Each glorifies (Thee) in a different fashion, and that one is unaware of the state of this one.
آدمی منکر ز تسبیح جماد ** و آن جماد اندر عبادت اوستاد
Man disbelieves in the glorification uttered by inanimate things, but those inanimate things are masters in (performing) worship.
بلک هفتاد و دو ملت هر یکی ** بی‌خبر از یکدگر واندر شکی
Nay, the two-and-seventy sects, every one, are unaware of (the real state of) each other and in a (great) doubt.
چون دو ناطق را ز حال همدگر ** نیست آگه چون بود دیوار و در
Since two speakers have no knowledge of each other's state, how will (it) be (with) wall and door?
چون من از تسبیح ناطق غافلم ** چون بداند سبحه‌ی صامت دلم1500
Since I am heedless of the glorification uttered by one who speaks, how should my heart know the glorification performed by that which is mute?
هست سنی را یکی تسبیح خاص ** هست جبری را ضد آن در مناص
The Sunní is unaware of the Jabrí's (mode of) glorification; the Jabrí is unaffected by the Sunní's (mode of) glorification.
سنی از تسبیح جبری بی‌خبر ** جبری از تسبیح سنی بی اثر
The Sunní has a particular (mode of) glorification; the Jabrí has the opposite thereof in (taking) refuge (with God).
این همی‌گوید که آن ضالست و گم ** بی‌خبر از حال او وز امر قم
This one (the Jabrí) says, “He (the Sunní) is astray and lost,” (being) unaware of his (real) state and of the (Divine) command, “Arise (and preach)!”
و آن همی گوید که این را چه خبر ** جنگشان افکند یزدان از قدر
And that one (the Sunní) says, “What awareness has this one (the Jabrí)?” God, by fore-ordainment, hath cast them into strife.
گوهر هر یک هویدا می‌کند ** جنس از ناجنس پیدا می‌کند1505
He maketh manifest the real nature of each, He displays the congener by (contrast with) the uncongenial.
قهر را از لطف داند هر کسی ** خواه دانا خواه نادان یا خسی
Every one knows (can distinguish) mercy from vengeance, whether he be wise or ignorant or vile,
لیک لطفی قهر در پنهان شده ** یا که قهری در دل لطف آمده
But a mercy that has become hidden in vengeance, or a vengeance that has sunk into the heart of mercy,
کم کسی داند مگر ربانیی ** کش بود در دل محک جانیی
No one knows except the divine (deified) man in whose heart is a spiritual touchstone.
باقیان زین دو گمانی می‌برند ** سوی لانه‌ی خود به یک پر می‌پرند
The rest hold (only) an opinion of these two (qualities): they fly to their nest with a single wing.
بیان آنک علم را دو پرست و گمان را یک پرست ناقص آمد ظن به پرواز ابترست مثال ظن و یقین در علم
Explaining that Knowledge has two wings, and Opinion (only) one: “Opinion is defective and curtailed in flight”; and a comparison illustrating opinion and certainty in knowledge.
علم را دو پر گمان را یک پرست ** ناقص آمد ظن به پرواز ابترست1510
Knowledge has two wings, Opinion one wing: Opinion is defective and curtailed in flight.
مرغ یک‌پر زود افتد سرنگون ** باز بر پرد دو گامی یا فزون
The one-winged bird soon falls headlong; then again it flies up some two paces or (a little) more.
افت خیزان می‌رود مرغ گمان ** با یکی پر بر امید آشیان
The bird, Opinion, falling and rising, goes on with one wing in hope of (reaching) the nest.
چون ز ظن وا رست علمش رو نمود ** شد دو پر آن مرغ یک‌پر پر گشود
(But) when he has been delivered from Opinion, Knowledge shows its face to him: that one-winged bird becomes two-winged and spreads his wings.
بعد از آن یمشی سویا مستقیم ** نه علی وجهه مکبا او سقیم
After that, he walks erect and straight, not falling flat on his face or ailing.