ناگهان آواز سگ‌بچگان شنید ** سگ‌بچه اندر شکم بد ناپدید
Suddenly he heard the cry of puppies: the puppies were in the womb, invisible.
بس عجب آمد ورا آن بانگها ** سگ‌بچه اندر شکم چون زد ندا
The yelps astonished him exceedingly: (he wondered) how the puppies called out in the womb.
سگ‌بچه اندر شکم ناله کنان ** هیچ‌کس دیدست این اندر جهان
Puppies howling in the womb—“has any one,” (he thought), “ever seen this in the world?”
چون بجست از واقعه آمد به خویش ** حیرت او دم به دم می‌گشت بیش
When he sprang up from his dream and came to himself, his perplexity was increasing at every moment.
در چله کس نی که گردد عقده حل ** جز که درگاه خدا عز و جل 1450
During the chila there was none by whom the knot should be untied except the Presence of God Almighty and Glorious.
گفت یا رب زین شکال و گفت و گو ** در چله وا مانده‌ام از ذکر تو
He said, “O Lord, on account of this difficulty and debate I am deprived of recollection (dhikr) of Thee during the chila.
پر من بگشای تا پران شوم ** در حدیقه‌ی ذکر و سیبستان شوم
Loose my wings, that I may soar and enter the garden of recollection and the apple-orchard (of gnosis).”
آمدش آواز هاتف در زمان ** که آن مثالی دان ز لاف جاهلان
At once (in reply) there came to him a mysterious voice, saying, “Know that it is an emblem of the idle talk of the ignorant,
کز حجاب و پرده بیرون نامده ** چشم بسته بیهده گویان شده
Who, without having come forth from the veil and curtain, (being) blindfold have begun to speak in vain.”
بانگ سگ اندر شکم باشد زیان ** نه شکارانگیز و نه شب پاسبان 1455
The yelp of the dog in the womb is (useless) loss: (in such a case) he is neither a starter of hunted animals nor a keeper of watch by night.
گرگ نادیده که منع او بود ** دزد نادیده که دفع او شود
He has not seen the wolf, so as to prevent him; he has not seen the robber, so as to repel him.
از حریصی وز هوای سروری ** در نظر کند و بلافیدن جری
He (a man of this sort), because of covetousness and desire for eminence, is dull as regards (spiritual) vision and bold in prating.
از هوای مشتری و گرم‌دار ** بی بصیرت پا نهاده در فشار
From desire for the purchaser and warm admirer, (being) devoid of insight, he begins to talk nonsense.
ماه نادیده نشانها می‌دهد ** روستایی را بدان کژ می‌نهد
Without having seen the Moon, he gives indications: thereby he perverts (misleads) the (ignorant) countryman.
از برای مشتری در وصف ماه ** صد نشان نادیده گوید بهر جاه 1460
On account of the purchaser he gives a hundred indications describing the Moon which he has never seen, for the sake of (gaining) power.
مشتری کو سود دارد خود یکیست ** لیک ایشان را درو ریب و شکیست
There is in truth one Purchaser who is profitable, but concerning Him they (these impostors) have a (great) suspicion and doubt.
از هوای مشتری بی‌شکوه ** مشتری را باد دادند این گروه
In their desire for the inglorious purchaser, these people have thrown the (real) Purchaser to the winds.
مشتری ماست الله اشتری ** از غم هر مشتری هین برتر آ
He is our Purchaser—God hath purchased: hark, rise above anxiety for any (other) purchaser.
مشتریی جو که جویان توست ** عالم آغاز و پایان توست
Seek the Purchaser who is seeking thee, One who knows thy beginning and end.
هین مکش هر مشتری را تو به دست ** عشق‌بازی با دو معشوقه بدست 1465
Beware, do not try to win every purchaser: ’tis bad to make love to two sweethearts.
زو نیابی سود و مایه گر خرد ** نبودش خود قیمت عقل و خرد
Thou wilt not get interest or capital from him, if he purchase (thee): in sooth he has not the price for (thy) reason and intellect.
نیست او را خود بهای نیم نعل ** تو برو عرضه کنی یاقوت و لعل
He has not even the price of half a horseshoe, and thou art offering him (what is precious as) corundum and rubies.
حرص کورت کرد و محرومت کند ** دیو هم‌چون خویش مرجومت کند
Cupidity hath blinded thee and will deprive thee (of blessedness): the Devil will make thee accursed like himself.
هم‌چنانک اصحاب فیل و قوم لوط ** کردشان مرجوم چون خود آن سخوط
Just as that wrathful (fiend) made accursed like himself the Fellows of the Elephant and the people of Lot.
مشتری را صابران در یافتند ** چون سوی هر مشتری نشتافتند 1470
The patient (devout and self-denying) have gained the Purchaser, since they did not hasten towards every purchaser.
آنک گردانید رو زان مشتری ** بخت و اقبال و بقا شد زو بری
He that averted his face from that Purchaser—fortune and felicity and everlasting life are quit of him.
ماند حسرت بر حریصان تا ابد ** هم‌چو حال اهل ضروان در حسد
Grief remains for ever (as a doom) on the covetous, as happened to the people of Zarwán in their envy.
قصه‌ی اهل ضروان و حسد ایشان بر درویشان کی پدر ما از سلیمی اغلب دخل باغ را به مسکینان می‌داد چون انگور بودی عشر دادی و چون مویز و دوشاب شدی عشر دادی و چون حلوا و پالوده کردی عشر دادی و از قصیل عشر دادی و چون در خرمن می‌کوفتی از کفه‌ی آمیخته عشر دادی و چون گندم از کاه جدا شدی عشر دادی و چون آرد کردی عشر دادی و چون خمیر کردی عشر دادی و چون نان کردی عشر دادی لاجرم حق تعالی در آن باغ و کشت برکتی نهاده بود کی همه اصحاب باغها محتاج او بدندی هم به میوه و هم به سیم و او محتاج هیچ کس نی ازیشان فرزندانشان خرج عشر می‌دیدند منکر و آن برکت را نمی‌دیدند هم‌چون آن زن بدبخت که کدو را ندید و خر را دید
Story of the people of Zarwán and their envy of the poor. “Our father,” they said, “from (foolish) sympathy used to give the poor the most part of the produce of his orchard.” When it was grapes, he would give a tithe; and when they were turned into raisins or syrup, he would give a tithe; and whenever he made halwá or pálúda, he would give a tithe; and he would give a tithe of the corn-sheaves, and when he threshed (the corn), he would give a tithe of the unthreshed ears mixed (with straw); and when he separated the wheat from the straw, he would give a tithe, and when he made flour, he would give a tithe; and when he leavened the dough, he would give a tithe; and when he made bread, he would give a tithe. Consequently, God most High had laid such a blessing on his orchard and crops that all the (other) owners of orchards were in need of him, both for fruit and money, while he needed nothing from any of them. His sons saw the repeated payment of tithes, and did not see the blessing, velut illa femina infelix quae veretrum asini vidit, curcurbitam non vidit. [Story of the people of Zarwán…. His sons saw the repeated payment of tithes, and did not see the blessing, just as that unfortunate woman who (only) saw the ass’s penis and did not see the gourd.]
بود مردی صالحی ربانیی ** عقل کامل داشت و پایان دانیی
There was a righteous godly man: he had perfect intelligence and a (great) foresight as to the end.
در ده ضروان به نزدیک یمن ** شهره اندر صدقه و خلق حسن
In the village of Zarwán, near Yemen, (he was) renowned for (his) almsgiving and good disposition.
کعبه‌ی درویش بودی کوی او ** آمدندی مستمندان سوی او 1475
His abode was the Ka‘ba of the poor: the distressed were (always) coming to him.
هم ز خوشه عشر دادی بی‌ریا ** هم ز گندم چون شدی از که جدا
He would give, unostentatiously, a tithe both of the ears of corn and of the wheat when it was separated from the chaff.
آرد گشتی عشر دادی هم از آن ** نان شدی عشر دگر دادی ز نان
(If) it was made into flour, he would give a tithe of that too; if it was made into bread, he would give another tithe of the bread.
عشر هر دخلی فرو نگذاشتی ** چارباره دادی زانچ کاشتی
He would never omit (to give) the tithe of any produce: he would give (the tithe) four times on that which he sowed.
بس وصیتها بگفتی هر زمان ** جمع فرزندان خود را آن جوان
That (generous) young man was continually giving many injunctions to all his sons,
الله الله قسم مسکین بعد من ** وا مگیریدش ز حرص خویشتن 1480
Saying, “For God's sake, for God's sake, after I am gone, do not on account of your covetousness withhold the portion of the poor,
تا بماند بر شما کشت و ثمار ** در پناه طاعت حق پایدار
So that the crops and fruit may remain (as a) permanent (blessing bestowed) on you under the safeguard of your obedience to God.”
دخلها و میوه‌ها جمله ز غیب ** حق فرستادست بی‌تخمین و ریب
Without surmise or doubt, (it is) God (who) hath sent all produce and fruits from the Unseen.
در محل دخل اگر خرجی کنی ** درگه سودست سودی بر زنی
If you expend something in the place where the produce comes, ’tis the gateway to profit: you will obtain a (great) profit (thereby).
ترک اغلب دخل را در کشت‌زار ** باز کارد که ویست اصل ثمار
The Turk sows the major part of the produce again in the field, because it (the sown field) is the source of the fruits (crops).
بیشتر کارد خورد زان اندکی ** که ندارد در بروییدن شکی 1485
He sows most of it and consumes (only) a little, for he has no doubt of its growing.
زان بیفشاند به کشتن ترک دست ** که آن غله‌ش هم زان زمین حاصل شدست
The Turk shakes (moves to and fro) his hand in sowing, because that (former) crop of his has been produced from the same soil.
کفشگر هم آنچ افزاید ز نان ** می‌خرد چرم و ادیم و سختیان
Likewise the shoemaker buys hide and leather and morocco (with) the surplus left over from (what he spends on) bread,
که اصول دخلم اینها بوده‌اند ** هم ازینها می‌گشاید رزق بند
Saying, “These have (always) been the sources of my income: from these, accordingly, my means of livelihood are flowing.”
دخل از آنجا آمدستش لاجرم ** هم در آنجا می‌کند داد و کرم
His income has come from that place: consequently he bestows (it) in the same place with liberality and generosity.
این زمین و سختیان پرده‌ست و بس ** اصل روزی از خدا دان هر نفس 1490
This soil (that produces crops) and (this) morocco are only a veil (secondary cause): know that at every moment the (real) source of livelihood is in God.
چون بکاری در زمین اصل کار ** تا بروید هر یکی را صد هزار
When you sow, sow in the soil of the Origin, that for every single (seed) a hundred thousand (blessings) may grow.
گیرم اکنون تخم را گر کاشتی ** در زمینی که سبب پنداشتی
If just now (recently) you have sown seed, (as) I will suppose, in a soil which you thought (would be) a means (of producing crops)—
چون دو سه سال آن نروید چون کنی ** جز که در لابه و دعا کف در زنی
When it (the seed) does not grow during two or three years, how can you do aught but put your hand (to your head) in supplication and prayer?
دست بر سر می‌زنی پیش اله ** دست و سر بر دادن رزقش گواه
You will beat your hand on your head in the presence of God: (your) hand and head bear witness to His giving sustenance;
تا بدانی اصل اصل رزق اوست ** تا همو را جوید آنک رزق‌جوست 1495
So that you may know that He is the Source of the source of (all) sustenance, and that the seeker of sustenance may seek only Him.