ای که اندر چشمه‌ی شورست جان ** تو چه دانی شط و جیحون و فرات2725
O thou whose abode is in the briny spring, how shouldst thou know the Shatt and the Jayhún and the Euphrates?
ای تو نارسته از این فانی رباط ** تو چه دانی محو و سکر و انبساط
O thou who hast not escaped from this fleeting caravanseray (the material world), how shouldst thou know (the meaning of) “self-extinction” and (mystical) “intoxication” and “expansion”?
ور بدانی نقلت از اب وز جد است ** پیش تو این نامها چون ابجد است
And if thou knowest, ’tis (by rote, like the knowledge) handed down to thee from father and grandfather: to thee these names are like abjad.
ابجد و هوز چه فاش است و پدید ** بر همه طفلان و معنی بس بعید
How plain and evident to all children are abjad and hawwaz, and (yet) the real meaning is far away (hard to reach).
پس سبو برداشت آن مرد عرب ** در سفر شد می‌‌کشیدش روز و شب
Then the Arab man took up the jug and set out to journey, carrying it along (with him) day and night.
بر سبو لرزان بد از آفات دهر ** هم کشیدش از بیابان تا به شهر2730
He was trembling for the jug, in fear of Fortune's mischiefs: all the same, he conveyed it from the desert to the city (Baghdád).
زن مصلا باز کرده از نیاز ** رب سلم ورد کرده در نماز
His wife unrolled the prayer-rug in supplication; she made (the words) Rabbi sallim (Save, O Lord) her litany in prayer,
که نگه دار آب ما را از خسان ** یا رب آن گوهر بدان دریا رسان
Crying, “Keep our water safe from scoundrels! O Lord, let that pearl arrive at that sea!
گر چه شویم آگه است و پر فن است ** لیک گوهر را هزاران دشمن است
Although my husband is shrewd and artful, yet the pearl has thousands of enemies.
خود چه باشد گوهر آب کوثر است ** قطره‌‌ای زین است کاصل گوهر است
Pearl indeed! ’Tis the water of Kawthar: ’tis a drop of this that is the origin of the pearl.”
از دعاهای زن و زاری او ** وز غم مرد و گرانباری او2735
Through the prayers and lamentation of the wife, and through the husband's anxiety and his patience under the heavy burden,
سالم از دزدان و از آسیب سنگ ** برد تا دار الخلافه بی‌‌درنگ
He bore it without delay, safe from robbers and unhurt by stones, to the seat of the Caliphate (the Caliph's palace).
دید درگاهی پر از انعامها ** اهل حاجت گستریده دامها
He saw a bountiful Court, (where) the needy had spread their nets;
دم به دم هر سوی صاحب حاجتی ** یافته ز آن در عطا و خلعتی
Everywhere, moment by moment, some petitioner gained (and carried away) from that Court a donation and robe of honour:
بهر گبر و مومن و زیبا و زشت ** همچو خورشید و مطر نی چون بهشت
’Twas like sun and rain, nay, like Paradise, for infidel and true believer and good folk and bad.
دید قومی در نظر آراسته ** قوم دیگر منتظر برخاسته2740
He beheld some people arrayed (with favour) in the sight (of the Caliph), and others who had risen to their feet (and were) waiting (to receive his commands).
خاص و عامه از سلیمان تا به مور ** زنده گشته چون جهان از نفخ صور
High and low, from Solomon to the ant, they (all) had become quickened with life, like the world at the blast of the trumpet (on the Day of Resurrection).
اهل صورت در جواهر بافته ** اهل معنی بحر معنی یافته
The followers of Form were woven (entangled) in pearls, the followers of Reality had found the Sea of Reality.
آن که بی‌‌همت چه با همت شده ** و آن که با همت چه با نعمت شده
Those without aspiration—how aspiring had they become! and those of high aspiration—to what felicity had they attained!
در بیان آن که چنان که گدا عاشق کرم است و عاشق کریم، کرم کریم هم عاشق گداست اگر گدا را صبر بیش بود کریم بر در او آید و اگر کریم را صبر بیش بود گدا بر در او آید اما صبر گدا کمال گداست و صبر کریم نقصان اوست
Showing that, as the beggar is in love with bounty and in love with the bountiful giver, so the bounty of the bountiful giver is in love with the beggar: if the beggar have the greater patience, the bountiful giver will come to his door; and if the bountiful giver have the greater patience, the beggar will come to his door; but the beggar's patience is a virtue in the beggar, while the patience of the bountiful giver is in him a defect.
بانگ می‌‌آمد که ای طالب بیا ** جود محتاج گدایان چون گدا
A loud call was coming (to his ears): “Come, O seeker! Bounty is in need of beggars: (it is needy) like a beggar.
Bounty is seeking the beggars and the poor, just as fair ones who seek a clear mirror.
روی خوبان ز آینه زیبا شود ** روی احسان از گدا پیدا شود
The face of the fair is made beautiful by the mirror, the face of Beneficence is made visible by the beggar.
پس از این فرمود حق در و الضحی ** بانگ کم زن ای محمد بر گدا
Therefore on this account God said in the Súra Wa’d-Duhá, “O Mohammed, do not shout at (and drive away) the beggar.”
چون گدا آیینه‌‌ی جود است هان ** دم بود بر روی آیینه زیان
Inasmuch as the beggar is the mirror of Bounty, take care! Breath is hurtful to the face of the mirror.
آن یکی جودش گدا آرد پدید ** و آن دگر بخشد گدایان را مزید
In the one case, his (the giver's) bounty makes the beggar manifest (causes him to beg), while in the other case he (the giver), (without being asked), bestows on the beggars more (than they need).