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.
صحبت او خیر من لهوست و مال ** بین کرا بگذاشتی چشمی بمال
Companionship with him is better that pastime and riches: (look and ) see whom thou hast forsaken, rub an eye!
خود نشد حرص شما را این یقین ** که منم رزاق و خیر الرازقین
Verily, to your greed did not this become certain, that I am the Provider and the best of them that provide?”
آنک گندم را ز خود روزی دهد ** کی توکلهات را ضایع نهد430
He that giveth sustenance from Himself unto the wheat, how should He let thy acts of trust (in Him) be wasted?
از پی گندم جدا گشتی از آن ** که فرستادست گندم ز آسمان
For the sake of wheat thou hast become parted from Him who hath sent the wheat from Heaven.
دعوت باز بطان را از آب به صحرا
How the falcon invited the ducks to come from the water to the plain.
باز گوید بط را کز آب خیز ** تا ببینی دشتها را قندریز
Says the falcon to the duck, “Arise from the water, that thou mayst see the plains diffusing sweetness,”
بط عاقل گویدش ای باز دور ** آب ما را حصن و امنست و سرور
(But) the wise duck says to him, “Away, O falcon! The water is our stronghold and safety and joy.”
دیو چون باز آمد ای بطان شتاب ** هین به بیرون کم روید از حصن آب
The Devil is like the falcon. O ducks, make haste (to guard yourselves)! Beware, do not come out of your stronghold, the water.
باز را گویند رو رو باز گرد ** از سر ما دست دار ای پای‌مرد435
They (the ducks) say to the falcon, “Begone, begone! Turn back and keep the hand off our heads, O kind friend!
ما بری از دعوتت دعوت ترا ** ما ننوشیم این دم تو کافرا
We are quit of thy invitation: (keep) the invitation for thyself: we will not listen to these words of thine, O infidel!
حصن ما را قند و قندستان ترا ** من نخواهم هدیه‌ات بستان ترا
The stronghold (the water) is (enough) for us: let the sugar and sugar-fields be thine! I do not desire thy gift: take it for thyself!
چونک جان باشد نیاید لوت کم ** چونک لشکر هست کم ناید علم
Whilst there is life (in the body), food will not fail; when there is an army, banners will not fail.”
خواجه‌ی حازم بسی عذر آورید ** بس بهانه کرد با دیو مرید
The prudent Khwája offered many an excuse and made many a pretext to the (countryman who resembled the) obstinate Devil.
گفت این دم کارها دارم مهم ** گر بیایم آن نگردد منتظم440
“At this moment,” said he, “I have serious matters (in hand); if I come (to visit you), they will not be set in order.
شاه کار نازکم فرموده است ** ز انتظارم شاه شب نغنوده است
The King has charged me with a delicate affair, and because of (anxiously) expecting me he has not slept during the night.
من نیارم ترک امر شاه کرد ** من نتانم شد بر شه روی‌زرد
I dare not neglect the King's command, I cannot fall into disgrace with the King.
هر صباح و هر مسا سرهنگ خاص ** می‌رسد از من همی‌جوید مناص
Every morning and evening a special officer arrives and requests of me (desires me to provide) a means of escape (from the difficulty).
تو روا داری که آیم سوی ده ** تا در ابرو افکند سلطان گره
Do you deem it right that I should go into the country, with the result that the King would knit his brows (in wrath)?
بعد از آن درمان خشمش چون کنم ** زنده خود را زین مگر مدفون کنم445
How should I heal (assuage) his anger after that? Surely, by this (offence) I should bury myself alive.”
زین نمط او صد بهانه باز گفت ** حیله‌ها با حکم حق نفتاد جفت
He related a hundred pretexts of this sort, (but his) expedients did not coincide with God's decree.
گر شود ذرات عالم حیله‌پیچ ** با قضای آسمان هیچند هیچ
If (all) the atoms of the world contrive expedients, they are naught, naught, against the ordinance of Heaven.
چون گریزد این زمین از آسمان ** چون کند او خویش را از وی نهان
How shall this earth flee from Heaven, how shall it conceal itself from it?
هرچه آید ز آسمان سوی زمین ** نه مفر دارد نه چاره نه کمین
Whatsoever may come from Heaven to the earth, it (the earth) has no refuge or device or hiding-place.
Is fire from the sun raining upon it, it has laid its face (low) before his fire;
ور همی طوفان کند باران برو ** شهرها را می‌کند ویران برو
And if the rain is making a flood upon it and devastating the cities upon it,
او شده تسلیم او ایوب‌وار ** که اسیرم هرچه می‌خواهی ببار
It (the earth) has become resigned to it (Heaven), like Job, saying, “I am captive: bring (on me) whatever thou wilt.”
ای که جزو این زمینی سر مکش ** چونک بینی حکم یزدان در مکش
O thou who art a part of this earth, do not lift up thy head (in rebellion); when thou seest the decree of God, do not withdraw (from it disobediently).
چون خلقناکم شنودی من تراب ** خاک باشی جست از تو رو متاب
Since thou hast heard “We created thee of dust,” (know that) He (God) hath required thee to be (humble and submissive as) dust: do not avert thy face (from Him).
بین که اندر خاک تخمی کاشتم ** کرد خاکی و منش افراشتم455
(God saith), “Mark how I have sown a seed in the earth: thou art dust of the earth, and I have raised it aloft.