هیچ نعمت آرزو ناید دگر ** زین نپردازم به حور و نیشکر
No other blessing will be desired (by me): I will not be diverted from this (delight) by the houris and sugar-cane (of Paradise).’
مانده بود از کسب یک دو حبه‌ام ** دوخته در آستین جبه‌ام
Of my (former) earnings one or two small pieces (of money) had remained with me, sewn in the sleeve of my jubba.
نیت کردن او کی این زر بدهم بدان هیزم‌کش چون من روزی یافتم به کرامات مشایخ و رنجیدن آن هیزم‌کش از ضمیر و نیت او
How he formed an intention, saying, ‘I will give this money to that carrier of firewood, since I have obtained daily provision through the miraculous gifts of the Shaykhs’; and how the carrier of firewood was offended by his secret thought and intention.
آن یکی درویش هیزم می‌کشید ** خسته و مانده ز بیشه در رسید
A poor man was carrying firewood: he approached (me), weary and exhausted, from the forest.
پس بگفتم من ز روزی فارغم ** زین سپس از بهر رزقم نیست غم690
So I said (to myself), ‘I am independent of (earning) daily bread: henceforth I have no anxiety for the daily portion.
میوه‌ی مکروه بر من خوش شدست ** رزق خاصی جسم را آمد به دست
The loathed fruit has become sweet to me: a special provision for my body has come to hand.
چونک من فارغ شدستم از گلو ** حبه‌ای چندست این بدهم بدو
Since I have been freed from the (cravings of the) gullet, here are some small pieces of money: I will give him these.
بدهم این زر را بدین تکلیف‌کش ** تا دو سه روزک شود از قوت خوش
I will give this money to this toil-worn man, that for two or three brief days he may be made happy by food.’
خود ضمیرم را همی‌دانست او ** زانک سمعش داشت نور از شمع هو
He himself was knowing my mind, because his (inward) hearing had illumination from the candle of Hú (God).
بود پیشش سر هر اندیشه‌ای ** چون چراغی در درون شیشه‌ای695
To him the secret of every thought was as a lamp within a glass.
هیچ پنهان می‌نشد از وی ضمیر ** بود بر مضمون دلها او امیر
No mental conception was hidden from him: he was ruler over the contents of (men's) hearts.
پس همی منگید با خود زیر لب ** در جواب فکرتم آن بوالعجب
Therefore that wondrous man was muttering to himself under his breath in answer to my (unspoken) thought,
که چنین اندیشی از بهر ملوک ** کیف تلقی الرزق ان لم یرزقوک
‘Thou thinkest so concerning the (spiritual) kings: how shouldst thou meet (receive) the daily provision unless they provide thee (with it)?’
من نمی‌کردم سخن را فهم لیک ** بر دلم می‌زد عتابش نیک نیک
I was not understanding his words, but his rebuke smote my heart mightily.
سوی من آمد به هیبت هم‌چو شیر ** تنگ هیزم را ز خود بنهاد زیر700
He approached me with awful mien, like a lion, and laid down his bundle of firewood.
پرتو حالی که او هیزم نهاد ** لرزه بر هر هفت عضو من فتاد
(Through) the influence of the ecstatic state in which he laid down the firewood, a trembling fell upon all my seven limbs.
گفت یا رب گر ترا خاصان هی‌اند ** که مبارک‌دعوت و فرخ‌پی‌اند
He said, ‘O Lord, if Thou hast elect ones whose prayers are blessed and whose feet (comings and goings) are auspicious,
لطف تو خواهم که میناگر شود ** این زمان این تنگ هیزم زر شود
I entreat that Thy grace may become an alchemist (may work a transmutation) and that this bundle of firewood may be turned into gold at this moment.’
در زمان دیدم که زر شد هیزمش ** هم‌چو آتش بر زمین می‌تافت خوش
Immediately I saw that his firewood was turned into gold, gleaming brightly on the ground, like fire.
من در آن بی‌خود شدم تا دیرگه ** چونک با خویش آمدم من از وله705
Thereat I became beside myself for a long while. When I came to myself (again) out of (that) bewilderment,
بعد از آن گفت ای خداگر آن کبار ** بس غیورند و گریزان ز اشتهار
He said afterwards, ‘O God, if those great ones (the saints) are very jealous and are fleeing from celebrity,
باز این را بند هیزم ساز زود ** بی‌توقف هم بر آن حالی که بود
At once, without delay, make this (gold) a bundle of firewood again, just as it was (before).’
در زمان هیزم شد آن اغصان زر ** مست شد در کار او عقل و نظر
Immediately those branches of gold turned into firewood: the intellect and the sight were intoxicated (amazed) at his (miraculous) work.
بعد از آن برداشت هیزم را و رفت ** سوی شهر از پیش من او تیز و تفت
After that, he took up the firewood and went from me in hot haste towards the town.
خواستم تا در پی آن شه روم ** پرسم از وی مشکلات و بشنوم710
I wished to follow that (spiritual) king and ask him about (some) difficulties and hear (his answer);
بسته کرد آن هیبت او مر مرا ** پیش خاصان ره نباشد عامه را
(But) the awe (which he inspired) made me (as though I were) bound: the vulgar have no way (admission) to the presence of the elect.”
ور کسی را ره شود گو سر فشان ** کان بود از رحمت و از جذبشان
And if the way become (open) to any one, let him offer his head (in utter devotion), for that (admission to their presence) comes from their mercy and their drawing (him towards them).
پس غنیمت دار آن توفیق را ** چون بیابی صحبت صدیق را
Therefore, when you gain companionship with the siddíq (true saint), deem that Divine favour (conferred on you) to be a precious opportunity.
نه چو آن ابله که یابد قرب شاه ** سهل و آسان در فتد آن دم ز راه
(Do) not (be) like the fool who wins the favour of the King, and then lightly and easily falls away from the path (of favour).
چون ز قربانی دهندش بیشتر ** پس بگوید ران گاوست این مگر715
When more of (the King's) favour is bestowed on him, then he says, “Surely this is the thigh of an ox.”
نیست این از ران گاو ای مفتری ** ران گاوت می‌نماید از خری
This does not consist of the thigh of an ox, O deviser of falsehood: to you it appears to be the thigh of an ox because you are an ass.
بذل شاهانه‌ست این بی رشوتی ** بخشش محضست این از رحمتی
This is a royal gift devoid of any corruption: this is pure munificence (springing) from a (great) mercy,
تحریض سلیمان علیه‌السلام مر رسولان را بر تعجیل به هجرت بلقیس بهر ایمان
[How Solomon, on whom be peace, urged the envoys to hasten the emigration of Bilqís (from her kingdom) for the Faith’s sake.]
هم‌چنان که شه سلیمان در نبرد ** جذب خیل و لشکر بلقیس کرد
Even as in (the spiritual) warfare King Solomon drew the cavalry and foot-soldiers of Bilqís (towards him),
که بیایید ای عزیزان زود زود ** که برآمد موجها از بحر جود
Saying, “O honoured men, come quickly, quickly, for the waves have risen from the sea of bounty.
سوی ساحل می‌فشاند بی‌خطر ** جوش موجش هر زمانی صد گهر720
At every moment the surge of its waves is scattering shorewards a hundred pearls without danger (to those who seek them).
الصلا گفتیم ای اهل رشاد ** کین زمان رضوان در جنت گشاد
We cry (you) welcome, O people of righteousness, for now Rizwan hath opened the gate of Paradise.”
پس سلیمان گفت ای پیکان روید ** سوی بلقیس و بدین دین بگروید
Then Solomon said, “O couriers, go to Bilqís and believe in this Religion.
پس بگوییدش بیا اینجا تمام ** زود که ان الله یدعوا بالسلام
Then bid her come hither with all speed, for verily God inviteth to the (abode of) peace.”
هین بیا ای طالب دولت شتاب ** که فتوحست این زمان و فتح باب
Hark, come speedily, O seeker of felicity, for now is (the time for) manifestations (of spiritual grace) and the opening of the door.
ای که تو طالب نه‌ای تو هم بیا ** تا طلب یابی ازین یار وفا725
O thou who art not a seeker, come thou also, that thou mayst gain (the gift of) seeking (felicity) from this faithful Friend.
سبب هجرت ابراهیم ادهم قدس الله سره و ترک ملک خراسان
The cause of the emigration of (Ibráhím son of) Adham, may God sanctify his spirit, and his abandoning the kingdom of Khurásán.
ملک برهم زن تو ادهم‌وار زود ** تا بیابی هم‌چو او ملک خلود
Quickly dash to pieces the kingdom (of this world), like (Ibráhím son of) Adham, that like him thou mayst gain the kingdom of everlasting life.
خفته بود آن شه شبانه بر سریر ** حارسان بر بام اندر دار و گیر
At night that king was asleep on his throne, (while) on the roof (of the palace) the guards were exercising authority.
قصد شه از حارسان آن هم نبود ** که کند زان دفع دزدان و رنود
The king's purpose in (having) the guards was not that he might thereby keep off robbers and ne’er-do-wells.
او همی دانست که آن کو عادلست ** فارغست از واقعه آمن دلست
He knew that the man who is just is free from (fear of) attack and secure in his heart.
عدل باشد پاسبان گامها ** نه به شب چوبک‌زنان بر بامها730
Justice is the guardian of pleasures; not men who beat their rattles on the roofs at night.
لیک بد مقصودش از بانگ رباب ** هم‌چو مشتاقان خیال آن خطاب
But his object in (listening to) the sound of the rebeck was, like (that of) ardent lovers (of God), (to bring into his mind) the phantasy of that (Divine) allocution;
ناله‌ی سرنا و تهدید دهل ** چیزکی ماند بدان ناقور کل
(For) the shrill noise of the clarion and the menace of the drum somewhat resemble that universal trumpet.
پس حکیمان گفته‌اند این لحنها ** از دوار چرخ بگرفتیم ما
Hence philosophers have said that we received these harmonies from the revolution of the (celestial) sphere,
بانگ گردشهای چرخست این که خلق ** می‌سرایندش به طنبور و به حلق
(And that) this (melody) which people sing with pandore and throat is the sound of the revolutions of the sphere;
مومنان گویند که آثار بهشت ** نغز گردانید هر آواز زشت735
(But) the true believers say that the influences of Paradise made every unpleasant sound to be beautiful.
ما همه اجزای آدم بوده‌ایم ** در بهشت آن لحنها بشنوده‌ایم
We all have been parts of Adam, we have heard those melodies in Paradise.