ناصحانشان در نصیحت آمدند ** از فسوق و کفر مانع می‌شدند
Their counselors began to admonish (them) and restrain (them) from impiety and ingratitude;
قصد خون ناصحان می‌داشتند ** تخم فسق و کافری می‌کاشتند
(But) they sought to take the lives of their counselors, and sowed the seed of impiety and unthankfulness.
چون قضا آید شود تنگ این جهان ** از قضا حلوا شود رنج دهان380
When the (Divine) decree comes to pass, this (whole) world becomes cramped (so that there is no escape); by the (Divine) decree sweetmeat becomes anguish to the mouth.
گفت اذا جاء القضا ضاق الفضا ** تحجب الابصار اذ جاء القضا
He ( the Prophet) said, “When the Decree comes, the (widest) expanse is narrow; when the Decree comes, the eyes are veiled.”
چشم بسته می‌شود وقت قضا ** تا نبیند چشم کحل چشم را
The eye is bandaged at the time if the Decree, so that the eye does not see the eye’s collyrium.
مکر آن فارس چو انگیزید گرد ** آن غبارت ز استغاثت دور کرد
When the cunning of that Horseman has raised the dust, the dust keeps thee off from calling for aid.
سوی فارس رو مرو سوی غبار ** ورنه بر تو کوبد آن مکر سوار
Go towards the Horseman, go not towards the dust; else the cunning of the Rider will beat upon thee.
گفت حق آن را که این گرگش بخورد ** دید گرد گرگ چون زاری نکرد385
God said, “He whom this wolf devoured, he saw the wolf’s dust; how did not he make piteous moan?”
او نمی‌دانست گرد گرگ را ** با چنین دانش چرا کرد او چرا
Did not he know the wolf’s dust? (Then), with such knowledge, why did he graze?
گوسفندان بوی گرگ با گزند ** می‌بدانند و بهر سو می‌خزند
Sheep know the smell of the harmful wolf and creep away in every direction.
مغز حیوانات بوی شیر را ** می‌بداند ترک می‌گوید چرا
The brain of animals knows the smell of the lion and bids farewell to grazing.
بوی شیر خشم دیدی باز گرد ** با مناجات و حذر انباز گرد
Thou hast smelt the lion of (God’s) wrath. Turn back! Consort with prayer and dread!
وا نگشتند آن گروه از گرد گرگ ** گرگ محنت بعد گرد آمد سترگ390
That multitude (of Saba) did not turn back from the wolf’s dust, and after the dust the wolf of tribulation came on his might.
بر درید آن گوسفندان را بخشم ** که ز چوپان خرد بستند چشم
In wrath he tore to pieces those sheep which shut their eyes to the shepherd, Wisdom.
چند چوپانشان بخواند و نامدند ** خاک غم در چشم چوپان می‌زدند
How oft did the shepherd call them! And they came not: they were throwing the dust of resentment in the eyes of the shepherd,
که برو ما از تو خود چوپان‌تریم ** چون تبع گردیم هر یک سروریم
Saying, “Begone: we ourselves are better shepherds than thou. How should we become (thy) followers? We are chieftains, every one (of us).
طعمه‌ی گرگیم و آن یار نه ** هیزم ناریم و آن عار نه
We are food for the wolf, and we are not for the Friend; we are fuel for the Fire, and we are not for dishonour.”
حمیتی بد جاهلیت در دماغ ** بانگ شومی بر دمنشان کرد زاغ395
A heathen pride was in their brains: the raven croaked disaster over the traces of their habitation.
بهر مظلومان همی‌کندند چاه ** در چه افتادند و می‌گفتند آه
They were digging a pit for the oppressed” they (themselves) fell into the pit, crying “Alas!”
پوستین یوسفان بکشافتند ** آنچ می‌کردند یک یک یافتند
They tore the coats of the Josephs (the prophets and saints), and that which they gave they got, piece by piece.
کیست آن یوسف دل حق‌جوی تو ** چون اسیری بسته اندر کوی تو
Who is that Joseph? Thy God-seeking heart, bound as a captive in thy abode.
جبرئیلی را بر استن بسته‌ای ** پر و بالش را به صد جا خسته‌ای
Thou hast bound a Gabriel on a pillar, thou hast wounded his wings and plumes in a hundred places.
پیش او گوساله بریان آوری ** گه کشی او را به کهدان آوری400
Thou settest before him a roasted calf, thou fetchest (ground) straw and bringest him to the straw-barn,
که بخور اینست ما را لوت و پوت ** نیست او را جز لقاء الله قوت
Saying, “Eat; this is a dainty meal for us,” (although) for him there is no food but meeting God face to face.
زین شکنجه و امتحان آن مبتلا ** می‌کند از تو شکایت با خدا
On account of this torment and tribulation that afflicted (heart) is complaining of thee to God,
Crying, “O God, deliver (me) from this old wolf!” He (God) saith to it, “Lo, the hour is (wellnigh) come: have patience.
داد تو وا خواهم از هر بی‌خبر ** داد کی دهد جز خدای دادگر
I will demand justice for thee from every heedless one: who gives justice but God, the Dealer of justice?”
او همی‌گوید که صبرم شد فنا ** در فراق روی تو یا ربنا405
It (the heart) says, “ My patience is lost in separation from Thy face, O Lord.
احمدم در مانده در دست یهود ** صالحم افتاده در حبس ثمود
I am (like) Ahmad ( Mohammad) left forsaken in the hands of the Jews, I am (like) Salih fallen into prison (amongst the people) of Thamud.
ای سعادت‌بخش جان انبیا ** یا بکش یا باز خوانم یا بیا
O Thou that bestowed felicity on the souls of the prophets, either slay me or call me back (to Thee) or come (Thyself).
با فراقت کافران را نیست تاب ** می‌گود یا لیتنی کنت تراب
(Even) the infidels cannot endure to be separated from Thee: he (every infidel) is saying, ‘O would that I had been dust!’
حال او اینست کو خود زان سوست ** چون بود بی تو کسی کان توست
This is the state of him (the infidel) who in sooth belongs to that side (is beyond the pale): how (then) should one that belongs to Thee be (patient) without Thee?”
حق همی‌گوید که آری ای نزه ** لیک بشنو صبر آر و صبر به410
God saith, “Yea, O pure (heart); but hearken (unto Me) and have patience, for patience is better.
صبح نزدیکست خامش کم خروش ** من همی‌کوشم پی تو تو مکوش
The dawn is near. Hush, do not wail! I am striving for thee, do not thou strive.”
بقیه‌ی داستان رفتن خواجه به دعوت روستایی سوی ده
The rest of the Story of the Khwaja’s going to the village on the invitation of the countryman.
شد ز حد هین باز گرد ای یار گرد ** روستایی خواجه را بین خانه برد
It (this digression) has passed beyond bounds: return, O valiant friend. The countryman, mark you, took the Khwaja to his house.
قصه‌ی اهل سبا یک گوشه نه ** آن بگو کان خواجه چون آمد به ده
Put aside the story of the people of Saba: tell how the Khwaja came to the village.
روستایی در تملق شیوه کرد ** تا که حزم خواجه را کالیوه کرد
The countryman used blandishments in ingratiating himself, until he made the Khwaja’s prudence crazy.
از پیام اندر پیام او خیره شد ** تا زلال حزم خواجه تیره شد415
He ( the Khwaja) was distracted by message upon message, till the clear water of his prudence became turbid.
هم ازینجا کودکانش در پسند ** نرتع و نلعب بشادی می‌زدند
On the same side his children in approval (of the country-man’s invitation) were joyously striking up “Let us frolic and play,”
همچو یوسف کش ز تقدیر عجب ** نرتع و نلعب ببرد از ظل آب
Like Joseph, whom by the wondrous (act of Divine) predestination (the words). “Let us frolic and play” carried off from his father’s shadow (protection).
آن نه بازی بلک جانبازیست آن ** حیله و مکر و دغاسازیست آن
That is not (joyful) play; nay, ‘tis play with one’s life, ‘tis cunning and deceit and contrivance of fraud.
هرچه از یارت جدا اندازد آن ** مشنو آن را کان زیان دارد زیان
Whatsoever would fling you asunder from the Friend, do not listen to it, for it holds loss, loss.
گر بود آن سود صد در صد مگیر ** بهر زر مگسل ز گنجور ای فقیر420
(Even) if the gain be a hundred hundredfold, do not accept it: do not, for the sake of the gold, break with the dervish (who is) the treasurer (of the Divine bounty)!
این شنو که چند یزدان زجر کرد ** گفت اصحاب نبی را گرم و سرد
Hear how many a rebuke, hot and cold (kindly and severe), God addressed to the Companions of the Prophet,
زانک بر بانگ دهل در سال تنگ ** جمعه را کردند باطل بی درنگ
Because, in a year of distress (famine), at the sound of the drum they (quitted) without tarrying (and) made void the Friday congregation,
تا نباید دیگران ارزان خرند ** زان جلب صرفه ز ما ایشان برند
“Lest” (so they said) “others should buy cheap and get the advantage over us in respect of those imported goods.”
ماند پیغامبر بخلوت در نماز ** با دو سه درویش ثابت پر نیاز
The Prophet was left alone in prayer with two or three poor men firm (in their faith) and full of supplication.
گفت طبل و لهو و بازرگانیی ** چونتان ببرید از ربانیی425
He (God) said, “How did the drum and the pastime and a trading affair sunder you from a man of God?
قد فضضتم نحو قمح هائما ** ثم خلیتم نبیا قائما
Ye have dispersed (and run) madly towards the wheat, and left a Prophet standing (in prayer).
بهر گندم تخم باطل کاشتید ** و آن رسول حق را بگذاشتید
On account of the wheat ye sowed the seed of vanity and forsook that Messenger of God.