اصل ما را حق پی بانگ نماز ** داد هدیه آدمی را در جهاز
“God gave our family as a gift to Man to call (him) to the ritual prayer (and) in preparation (for that purpose).
گر بناهنگام سهوی‌مان رود ** در اذان آن مقتل ما می‌شود3335
If a mistake be committed by us in (giving) the call to prayer at the wrong time, it will become the cause of our being killed.
گفت ناهنگام حی عل فلاح ** خون ما را می‌کند خوار و مباح
To say at the wrong time ‘Come to welfare’ will make our blood of no account and licit (liable to be shed with impunity).”
آنک معصوم آمد و پاک از غلط ** آن خروس جان وحی آمد فقط
’Tis only the (spiritual) cock, the Soul of (Divine) inspiration, that is protected (by God from sin) and purged of error.
آن غلامش مرد پیش مشتری ** شد زیان مشتری آن یکسری
His (the master's) slave died in the house of the purchaser: that was the purchaser's loss entirely.
او گریزانید مالش را ولیک ** خون خود را ریخت اندر یاب نیک
He saved his money, but he shed his own blood. Understand (this) well!
یک زیان دفع زیانها می‌شدی ** جسم و مال ماست جانها را فدا3340
One loss would have prevented (many) losses: our bodies and money are the ransom for our souls.
پیش شاهان در سیاست‌گستری ** می‌دهی تو مال و سر را می‌خری
In the presence of kings, in (the hour of their) dispensing punishment, you offer money and purchase your head (life):
اعجمی چون گشته‌ای اندر قضا ** می‌گریزانی ز داور مال را
How (then) have you become, in (the case of Divine) destiny, (like) a churl— withholding your money from the (Supreme) Judge?
خبر کردن خروس از مرگ خواجه
How the cock foretold the death of the Khwája.
لیک فردا خواهد او مردن یقین ** گاو خواهد کشت وارث در حنین
“But to-morrow he will certainly die: his heir, in mourning (for him), will slaughter a cow.
صاحب خانه بخواهد مرد رفت ** روز فردا نک رسیدت لوت زفت
The owner of the house will die (and) depart (from this world): lo, to-morrow a great deal of food will reach you.
پاره‌های نان و لالنگ و طعام ** در میان کوی یابد خاص و عام3345
High and low will get pieces of bread and dainty morsels and viands in the midst of the street.
گاو قربانی و نانهای تنک ** بر سگان و سایلان ریزد سبک
(The flesh of) the sacrificed cow and thin loaves of bread will be scattered quickly over the dogs and the beggars.”
مرگ اسپ و استر و مرگ غلام ** بد قضا گردان این مغرور خام
The death of the horse and mule and the death of the slave were bringing round the doom of this foolish deluded man.
از زیان مال و درد آن گریخت ** مال افزون کرد و خون خویش ریخت
He fled (escaped) from the loss of wealth and from grief thereat: he increased his wealth and shed his own blood.
این ریاضتهای درویشان چراست ** کان بلا بر تن بقای جانهاست
These austerities of dervishes—what are they for? (The reason is) that that tribulation (imposed) on the body is (in effect) the everlasting life of spirits.
تا بقای خود نیابد سالکی ** چون کند تن را سقیم و هالکی3350
Unless a (mystic) traveller gains the everlasting life of his (spiritual) self, how should he make his body a sick and perishing (thing)?
دست کی جنبد به ایثار و عمل ** تا نبیند داده را جانش بدل
How should he move his hand to (acts of) altruism and (devotional) work unless he sees (the salvation of) his soul in exchange for what is given (by him)?
آنک بدهد بی امید سودها ** آن خدایست آن خدایست آن خدا
That one who gives without expectation of (any) gains—that one is God, is God, is God,
یا ولی حق که خوی حق گرفت ** نور گشت و تابش مطلق گرفت
Or the friend of God (the saint), who has assumed the nature of God and has become luminous and has received the Absolute Radiance;
کو غنی است و جز او جمله فقیر ** کی فقیری بی عوض گوید که گیر
For He is rich, while all except Him are poor: how should a poor man say “Take” without compensation?
تا نبیند کودکی که سیب هست ** او پیاز گنده را ندهد ز دست3355
Till a child sees that the apple is there, it will not give up from its hand the stinking onion.
این همه بازار بهر این غرض ** بر دکانها شسته بر بوی عوض
All these market-folk, for the sake of this (worldly) object, are seated on the benches (in the shops) in the hope of (receiving) compensation:
صد متاع خوب عرضه می‌کنند ** واندرون دل عوضها می‌تنند
They offer a hundred fine articles of merchandise, and within their hearts they are intent on compensations.
یک سلامی نشنوی ای مرد دین ** که نگیرد آخرت آن آستین
O man of the (true) Religion, you will not hear a single salaam (blessing) whereof the end will not pluck your sleeve (and demand something of you).
بی طمع نشنیده‌ام از خاص و عام ** من سلامی ای برادر والسلام
I have never heard a disinterested salaam from high or low, O brother—and (I give) the salaam (to thee)—
جز سلام حق هین آن را بجو ** خانه خانه جا بجا و کو بکو3360
Except the salaam of God. Come, seek that (salaam) from house to house, from place to place, and from street to street!
از دهان آدمی خوش‌مشام ** هم پیام حق شنودم هم سلام
From the mouth of the man who has a good scent (for spiritual things) I heard both the message and the salaam of God;
وین سلام باقیان بر بوی آن ** من همی‌نوشم به دل خوشتر ز جان
And in the hope of that (salaam) I am listening with my heart to the salaams of (all) the rest (as though they were) sweeter than life.
زان سلام او سلام حق شدست ** کتش اندر دودمان خود زدست
His (the saint's) salaam has become the salaam of God because he has set fire to the household of self.
مرده است از خود شده زنده برب ** زان بود اسرار حقش در دو لب
He has died to self and become living through the Lord: hence the mysteries of God are on his lips.
مردن تن در ریاضت زندگیست ** رنج این تن روح را پایندگیست3365
The death of the body in self-discipline is life: the sufferings of this body are (the cause of) everlastingness to the spirit.
گوش بنهاده بد آن مرد خبیث ** می‌شنود او از خروسش آن حدیث
That wicked man had lent ear: he was hearing from his cock the news (of his death).
دویدن آن شخص به سوی موسی به زنهار چون از خروس خبر مرگ خود شنید
How that person ran to Moses for protection when he heard from the cock the announcement of his death.
چون شنید اینها دوان شد تیز و تفت ** بر در موسی کلیم الله رفت
When he heard these things, he started running in hot haste: he went to the door of Moses, with whom God conversed.
رو همی‌مالید در خاک او ز بیم ** که مرا فریاد رس زین ای کلیم
He was rubbing his face in the dust from fear, saying, “Save me from this (doom), O Kalím!”
گفت رو بفروش خود را و بره ** چونک استا گشته‌ای بر جه ز چه
He (Moses) said, “Go, sell thyself and escape! Since thou hast become expert (in avoiding loss), jump out of the pit (of death)!
بر مسلمانان زیان انداز تو ** کیسه و همیانها را کن دوتو3370
Throw the loss upon true believers! Make thy purses and scrips double (in size)!
من درون خشت دیدم این قضا ** که در آیینه عیان شد مر ترا
I beheld in the brick this destiny which to thee became visible (only) in the mirror.
عاقل اول بیند آخر را بدل ** اندر آخر بیند از دانش مقل
The intelligent man sees with his heart the end (final result) at the first (in the beginning); he that is lacking in knowledge sees it (only) at the end.”
باز زاری کرد کای نیکوخصال ** مر مرا در سر مزن در رو ممال
Once more he (the doomed man) made lamentation, saying, “O thou who hast goodly qualities, do not beat me on the head, do not rub into my face (the sin I have committed).
از من آن آمد که بودم ناسزا ** ناسزایم را تو ده حسن الجزا
That (sin) issued from me because I was unworthy: do thou give good recompense to my unworthy (action).”
گفت تیری جست از شست ای پسر ** نیست سنت کید آن واپس به سر3375
He (Moses) said, “An arrow sped from the (archer's) thumb-stall, my lad: ’tis not the rule that it should come back to the source (the place whence it started);
لیک در خواهم ز نیکوداوری ** تا که ایمان آن زمان با خود بری
But I will crave of (God's) good dispensation that thou mayst take the Faith away with thee at that time (of departing from the world).
چونک ایمان برده باشی زنده‌ای ** چونک با ایمان روی پاینده‌ای
When thou hast taken the Faith away (with thee), thou art living: when thou goest with the Faith, thou art enduring (for ever).”
هم در آن دم حال بر خواجه بگشت ** تا دلش شوریده و آوردند طشت
At the same instant the Khwája became indisposed, so that he felt qualms, and they brought the basin.
شورش مرگست نه هیضه‌ی طعام ** قی چه سودت دارد ای بدبخت خام
’Tis the qualms of death, not indigestion: how should vomiting avail thee, O foolish ill-fortuned man?
چار کس بردند تا سوی وثاق ** ساق می‌مالید او بر پشت ساق3380
Four persons carried him to his house: he was rubbing (one) leg on the back of (the other) leg.