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.
(If) you hearken not to the counsel of (a) Moses and show disrespect, you dash yourself against a sword of steel.
شرم ناید تیغ را از جان تو ** آن تست این ای برادر آن تو
The sword feels no shame (to restrain it) from (taking) your life: this is your own (fault), O brother, your own (fault).
دعاکردن موسی آن شخص را تا بایمان رود از دنیا
How Moses prayed for that person, that he might depart from the world (die) in the Faith.
موسی آمد در مناجات آن سحر ** کای خدا ایمان ازو مستان مبر
At dawn Moses began (his) orison, saying, “O God, do not take the Faith from him, do not carry it away!
پادشاهی کن برو بخشا که او ** سهو کرد و خیره‌رویی و غلو
Act in royal fashion, forgive him, for he has erred and behaved with impudence and transgressed exceedingly.
گفتمش این علم نه درخورد تست ** دفع پندارید گفتم را و سست3385
I said to him, ‘This knowledge is not meet for thee,’ (but) he deemed my words a thwarting (of his desire) and vain.”
دست را بر اژدها آنکس زند ** که عصا را دستش اژدرها کند
That one lays hands on the dragon (and that one alone) whose hand makes the rod a dragon.
سر غیب آن را سزد آموختن ** که ز گفتن لب تواند دوختن
To learn the secret of the Unseen is fitting for him (alone) who can seal his lips (and refrain) from speech.
درخور دریا نشد جز مرغ آب ** فهم کن والله اعلم بالصواب
None but the water-fowl is proper for the sea. Understand (this)—and God best knoweth the right course.
او به دریا رفت و مرغ‌آبی نبود ** گشت غرقه دست گیرش ای ودود
“He (the obstinate man) went into the sea, and he was not a water-fowl: he sank. Take his hand (succour him), O Loving One!”
اجابت کردن حق تعالی دعای موسی را علیه السلام
How God most High answered favourably the prayer of Moses, on whom be peace.
گفت بخشیدم بدو ایمان نعم ** ور تو خواهی این زمان زنده‌ش کنم3390
He (God) said, “Yes, I bestow the Faith upon him, and if thou wish I will bring him to life at this moment;
بلک جمله مردگان خاک را ** این زمان زنده کنم بهر ترا
Nay, I will at this moment bring to life all the dead in the earth for thy sake.”
گفت موسی این جهان مردنست ** آن جهان انگیز کانجا روشنست
Moses said, “This is the world of dying: raise (them to) that (other) world, for that place is resplendent.
این فناجا چون جهان بود نیست ** بازگشت عاریت بس سود نیست
Inasmuch as this abode of mortality is not the world of (real) Being, the return to a borrowed (impermanent) thing is not much gain.
رحمتی افشان بر ایشان هم کنون ** در نهان‌خانه‌ی لدینا محضرون
Strew a gift of mercy upon them even now in the secret chamber of assembled in Our presence.”
تابدانی که زیان جسم و مال ** سود جان باشد رهاند از وبال3395
(I have related this story) that you may know that loss of the body and of wealth is gain to the spirit and delivers it from bane.
پس ریاضت را به جان شو مشتری ** چون سپردی تن به خدمت جان بری
Therefore be a purchaser of (ascetic) discipline with (all) your soul: you will save your soul when you have given up your body to service (of God).
ور ریاضت آیدت بی اختیار ** سر بنه شکرانه ده ای کامیار
And if the discipline come to you without free choice (on your part), bow your head (in resignation) and give thanks, O successful one.
چون حقت داد آن ریاضت شکر کن ** تو نکردی او کشیدت ز امر کن
Since God has given you that discipline, render thanks: you have not done (it); He has drawn you (to it) by the command, “Be!”
حکایت آن زنی کی فرزندش نمی‌زیست بنالید جواب آمد کی آن عوض ریاضت تست و به جای جهاد مجاهدانست ترا
Story of the woman whose children never lived (long), and how, when she made lamentation (to God), the answer came—“That is instead of thy (unpractised) ascetic discipline and is for thee in lieu of the self-mortification of those who mortify themselves.”
آن زنی هر سال زاییدی پسر ** بیش از شش مه نبودی عمرور
That woman used to bear a son every year, (but) he never lived more than six months;
یاسه مه یا چار مه گشتی تباه ** ناله کرد آن زن که افغان ای اله3400
Either (in) three months or four months he would perish. The woman made lamentation, crying, “Alas, O God,
نه مهم بارست و سه ماهم فرح ** نعمتم زوتر رو از قوس قزح
For nine months I have the burden (of pregnancy), and for three months I have joy: my happiness is fleeter than the rainbow.”
پیش مردان خدا کردی نفیر ** زین شکایت آن زن از درد نذیر
That woman, because of the terrifying anguish (which she suffered), used to make this plaintive outcry before the men of God.
بیست فرزند این‌چنین در گور رفت ** آتشی در جانشان افتاد تفت
In this wise twenty children (of hers) went into the grave: a fire (of destruction) fell swiftly upon their lives,
تا شبی بنمود او را جنتی ** باقیی سبزی خوشی بی ضنتی
Till, one night, there was shown to her (the vision of) a garden everlasting, verdant, delectable, and ungrudged.
باغ گفتم نعمت بی‌کیف را ** کاصل نعمتهاست و مجمع باغها3405
I have called the Unconditioned Bounty a garden, since it is the source of (all) bounties and the assembly of (all) gardens;
ورنه لا عین رات چه جای باغ ** گفت نور غیب را یزدان چراغ
Otherwise, (it is that which) no eye hath beheld: what place is there for (how is it proper to speak of) a garden? (Yet the term “garden” may be applied to it): God hath called the Light of the Unseen “a lamp.”
مثل نبود آن مثال آن بود ** تا برد بوی آنک او حیران بود
’Tis not a comparison, ’tis a parable thereof, (which is used) in order that he who is bewildered may get a scent (of the reality).
حاصل آن زن دید آن را مست شد ** زان تجلی آن ضعیف از دست شد
In short, the woman saw that (Bounty) and became intoxicated: at that revelation the weak (creature) fell into an ecstasy.