وآنک چون سگ ز اصل کهدانی بود ** کی مرورا حرص سلطانی بود
While he who, like a dog, is by nature attached to the kennel —how should he have the desire for (spiritual) sovereignty?
توبه او جوید که کردست او گناه ** آه او گوید که گم کردست راه
(Only) he that has sinned seeks to repent; (only) he that has lost the (right) way cries “Alas!”
قصه‌ی محبوس شدن آن آهوبچه در آخر خران و طعنه‌ی آن خران ببر آن غریب گاه به جنگ و گاه به تسخر و مبتلی گشتن او به کاه خشک کی غذای او نیست و این صفت بنده‌ی خاص خداست میان اهل دنیا و اهل هوا و شهوت کی الاسلام بدا غریبا و سیعود غریبا فطوبی للغرباء صدق رسول الله
Story of the young gazelle being confined in the donkey-stable, and how the donkey assailed the stranger, now with hostility and now with mockery, and how it was afflicted by (having to eat) dry straw which is not its (proper) food. And this is a description of the chosen servant of God amongst worldlings and those addicted to passion and sensuality; for “Islam (was) strange (when it first) appeared, and will become strange again, and blessed are the strangers.” The Messenger of Allah spake the truth.
آهوی را کرد صیادی شکار ** اندر آخر کردش آن بی‌زینهار
A hunter captured a gazelle: the merciless man put it into a stable.
آخری را پر ز گاوان و خران ** حبس آهو کرد چون استمگران
(Acting) like oppressors, he made a stable full of cows and donkeys the prison of the gazelle.
آهو از وحشت به هر سو می‌گریخت ** او به پیش آن خران شب کاه ریخت 835
The gazelle, wild with terror, was fleeing in every direction: at night he (the hunter) poured (pieces of chopped) straw before the donkeys.
از مجاعت و اشتها هر گاو و خر ** کاه را می‌خورد خوشتر از شکر
(Moved) by hunger and (ravenous) appetite, every cow and donkey was devouring the straw, (as though it were) sweeter than sugar.
گاه آهو می‌رمید از سو به سو ** گه ز دود و گرد که می‌تافت رو
Now the gazelle would run in fright from side to side, now it would turn its face away from the smoke and dust of the straw.
هرکرا با ضد خود بگذاشتند ** آن عقوبت را چو مرگ انگاشتند
Whosoever is left (in company) with his opposite, they (who are wise) have deemed that punishment (terrible) as death,
تا سلیمان گفت که آن هدهد اگر ** هجر را عذری نگوید معتبر
So that Solomon said, “Unless the hoopoe make a respectable excuse for his absence,
بکشمش یا خود دهم او را عذاب ** یک عذاب سخت بیرون از حساب 840
I will kill him or inflict upon him a torment, a torment severe beyond (all) calculation.”
هان کدامست آن عذاب این معتمد ** در قفص بودن به غیر جنس خود
Hark, what is that torment, O trusted (friend)? To be in a cage without thy congener.
زین بدن اندر عذابی ای بشر ** مرغ روحت بسته با جنسی دگر
O Man, thou art in torment on account of this body: the bird, thy spirit, is imprisoned with one of another kind.
روح بازست و طبایع زاغها ** دارد از زاغان و چغدان داغها
The spirit is a falcon, and the (bodily) properties are crows: it has (receives) painful brands from the crows and owls.
او بمانده در میانشان زارزار ** هم‌چو بوبکری به شهر سبزوار
It remains amongst them in sore misery, like an Abú Bakr in the city of Sabzawár.
حکایت محمد خوارزمشاه کی شهر سبزوار کی همه رافضی باشند به جنگ بگرفت اما جان خواستند گفت آنگه امان دهم کی ازین شهر پیش من به هدیه ابوبکر نامی بیارید
Story of Mohammed Khwárizmsháh who took by war (force) the city of Sabzawár, where all (the inhabitants) are Ráfizís (extreme Shí‘ites). (When) they begged him to spare their lives, he said, “I will grant (you) security as soon as ye produce from this city a man named Abú Bakr and present him to me.”
شد محمد الپ الغ خوارزمشاه ** در قتال سبزوار پر پناه 845
Mohammed Alp Ulugh Khwárizmsháh marched to battle against Sabzawár, (the city) full of refuge (for the wicked).
تنگشان آورد لشکرهای او ** اسپهش افتاد در قتل عدو
His troops reduced them (the inhabitants) to straits; his army fell to killing the foe.
سجده آوردند پیشش کالامان ** حلقه‌مان در گوش کن وا بخش جان
They prostrated themselves before him, crying, “Mercy! Make us thy thralls, (but) spare our lives!
هر خراج و صلتی که بایدت ** آن ز ما هر موسمی افزایدت
Whatever thou requirest (in the way of) tribute or presents will come to thee from us with increase (abundantly) at every fixed time (of payment).
جان ما آن توست ای شیرخو ** پیش ما چندی امانت باش گو
Our lives are thine, O lion-natured (prince): let them be on deposit with us for a (little) while.”
گفت نرهانید از من جان خویش ** تا نیاریدم ابوبکری به پیش 850
He replied, “Ye will not save your lives from me unless ye bring an Abú Bakr into my presence.
تا مرا بوبکر نام از شهرتان ** هدیه نارید ای رمیده امتان
Unless ye bring to me as a gift from your city one whose name is Abú Bakr, O people who have fled (from righteousness),
بدرومتان هم‌چو کشت ای قوم دون ** نه خراج استانم و نه هم فسون
I will mow you down like corn, O vile folk: I will accept neither tribute nor blandishments.”
بس جوال زر کشیدندش به راه ** کز چنین شهری ابوبکری مخواه
They offered him many sacks of gold, saying, “Do not demand an Abú Bakr from a city like this.
کی بود بوبکر اندر سبزوار ** یا کلوخ خشک اندر جویبار
How should there be an Abú Bakr in Sabzawár, or a dry sod in the river?”
رو بتابید از زر و گفت ای مغان ** تا نیاریدم ابوبکر ارمغان 855
He averted his face from the gold and said, “O Magians (infidels), unless ye bring me an Abú Bakr as an offering,
هیچ سودی نیست کودک نیستم ** تا به زر و سیم حیران بیستم
’Tis of no avail. I am not a child that I should stand dumbfounded (fascinated) by gold and silver.”
تا نیاری سجده نرهی ای زبون ** گر بپیمایی تو مسجد را به کون
Unless thou prostrate thyself (in humble submission to God), thou wilt not escape (from punishment), O wretch, (even) if thou traverse the (whole) mosque on thy séant.
منهیان انگیختند از چپ و راست ** که اندرین ویرانه بوبکری کجاست
They (the inhabitants of Sabzawár) despatched emissaries, (to inquire) where in this desolate (corrupt) place an Abú Bakr was (to be found).
بعد سه روز و سه شب که اشتافتند ** یک ابوبکری نزاری یافتند
After three days and three nights, during which they made haste (in searching), they found an emaciated Abú Bakr.
ره گذر بود و بمانده از مرض ** در یکی گوشه‌ی خرابه پر حرض 860
He was a wayfarer and, on account of sickness, had remained in the corner of a ruin, in utter exhaustion.
خفته بود او در یکی کنجی خراب ** چون بدیدندش بگفتندش شتاب
He was lying in a ruined nook. When they espied him, they said to him hurriedly,
خیز که سلطان ترا طالب شدست ** کز تو خواهد شهر ما از قتل رست
“Arise! The Sultan has demanded thee: by thee our city will be saved from slaughter.”
گفت اگر پایم بدی یا مقدمی ** خود به راه خود به مقصد رفتمی
He replied, “If I had the foot (power to walk) or any (means of) arrival, I myself would have gone by my own road to my destination.
اندرین دشمن‌کده کی ماندمی ** سوی شهر دوستان می‌راندمی
How should I have remained in this abode of my enemies? I would have pushed on towards the city of my friends.”
تخته‌ی مرده‌کشان بفراشتند ** وان ابوبکر مرا برداشتند 865
They raised the corpse-bearers' board and lifted our Abú Bakr (upon it).
سوی خوارمشاه حمالان کشان ** می‌کشیدندش که تا بیند نشان
The carriers were taking him along to Khwárizmsháh, that he (the Sultan) might behold the token (which he desired).
سبزوارست این جهان و مرد حق ** اندرین جا ضایعست و ممتحق
Sabzawár is this world, and in this place the man of God is wasted and goodfor- naught.
Khwárizmsháh is God Almighty: He demands from this wicked folk the (pure) heart.
گفت لا ینظر الی تصویرکم ** فابتغوا ذا القلب فی‌تدبیر کم
He (the Prophet) said, “He (God) doth not regard your (outward) form: therefore in your devising seek ye the owner of the Heart.”
من ز صاحب‌دل کنم در تو نظر ** نه به نقش سجده و ایثار زر 870
(God says), “I regard thee through the owner of the Heart, not because of the (external) marks of prostration (in prayer) and the giving away of gold (in charities).”
تو دل خود را چو دل پنداشتی ** جست و جوی اهل دل بگذاشتی
Since thou hast deemed thy heart to be the Heart, thou hast abandoned the search after those who possess the Heart—
دل که گر هفصد چو این هفت آسمان ** اندرو آید شود یاوه و نهان
The Heart into which if seven hundred (heavens) like these Seven Heavens should enter, they would be lost and hidden (from view).
این چنین دل ریزه‌ها را دل مگو ** سبزوار اندر ابوبکری بجو
Do not call such fragments of heart as these “the Heart”: do not seek an Abú Bakr in Sabzawár!
صاحب دل آینه‌ی شش‌رو شود ** حق ازو در شش جهت ناظر بود
The owner of the Heart becomes a six-faced mirror: through him God looks upon (all) the six directions.
هر که اندر شش جهت دارد مقر ** نکندش بی‌واسطه‌ی او حق نظر 875
Whosoever hath his dwelling-place in (the world of) six directions God doth not look upon him except through the mediation of him (the owner of the Heart).
گر کند رد از برای او کند ** ور قبول آرد همو باشد سند
If He (God) reject (any one), He does it for his sake; and if He accept (any one), he likewise is the authority.
بی‌ازو ندهد کسی را حق نوال ** شمه‌ای گفتم من از صاحب‌وصال
Without him God does not bestow bounty on any one. I have told (only) one sample of (the sublimity of) the possessor of union (with God).
موهبت را بر کف دستش نهد ** وز کفش آن را به مرحومان دهد
He (God) lays His gift on the palm of his hand, and from his palm dispenses it to those who are the objects of His mercy.
با کفش دریای کل را اتصال ** هست بی‌چون و چگونه و بر کمال
The unitedness of the Universal Sea (of Bounty) with his palm is unqualified and unconditional and perfect.
اتصالی که نگنجد در کلام ** گفتنش تکلیف باشد والسلام 880
A unitedness that is not containable in words—to speak of it were a vain task, so farewell.