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1
2738-2762

  • 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 برخاسته‌‌ 2740
  • 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.

  • جود می‌‌جوید گدایان و ضعاف ** همچو خوبان کاینه جویند صاف‌‌ 2745
  • 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).

  • پس گدایان آیت جود حق‌‌اند ** و آن که با حقند جود مطلق‌‌اند 2750
  • Beggars, then, are the evidentiary sign of God's bounty, and they that are with God are (united with) the Absolute Bounty;

  • و آن که جز این دوست او خود مرده‌‌ای است ** او بر این در نیست نقش پرده‌‌ای است‌‌
  • And every one except those two (types of beggar) is truly a dead man: he is not at this door (the Divine Court), he is (lifeless as) a picture (embroidered) on a curtain.

  • فرق میان آن که درویش است به خدا و تشنه‌‌ی خدا و میان آن که درویش است از خدا و تشنه‌‌ی غیر است‌‌
  • The difference between one that is poor for (desirous of) God and thirsting for Him and one that is poor of (destitute of) God and thirsting for what is other than He.

  • نقش درویش است او نی اهل نان ** نقش سگ را تو مینداز استخوان‌‌
  • He (that seeks other than God) is the (mere) picture of a dervish, he is not worthy of bread (Divine bounty): do not throw a bone to the picture of a dog!

  • فقر لقمه دارد او نی فقر حق ** پیش نقش مرده‌‌ای کم نه طبق‌‌
  • He wants a morsel of food, he does not want God: do not set dishes before a lifeless picture!

  • ماهی خاکی بود درویش نان ** شکل ماهی لیک از دریا رمان‌‌
  • The dervish that wants bread is a land-fish: (he has) the form of a fish, but (he is) fleeing from the sea.

  • مرغ خانه ست او نه سیمرغ هوا ** لوت نوشد او ننوشد از خدا 2755
  • He is a domestic fowl, not the Símurgh of the air: he swallows sweet morsels (of food), he does not eat from God.

  • عاشق حق است او بهر نوال ** نیست جانش عاشق حسن و جمال‌‌
  • He loves God for the sake of gain: his soul is not in love with (God's) excellence and beauty.

  • گر توهم می‌‌کند او عشق ذات ** ذات نبود وهم اسما و صفات‌‌
  • If he conceives that he is in love with the Essence (of God), conception of the (Divine) names and attributes is not the Essence.

  • وهم مخلوق است و مولود آمده ست ** حق نزاییده ست او لم یولد است‌‌
  • Conception is created; it has been begotten: God is not begotten, He is lam yúlad.

  • عاشق تصویر و وهم خویشتن ** کی بود از عاشقان ذو المنن‌‌
  • How should he that is in love with his own imagination and conception be one of them that love the Lord of bounties?

  • عاشق آن وهم اگر صادق بود ** آن مجاز او حقیقت کش شود 2760
  • If the lover of that (false) conception be sincere, that metaphor (unreal judgement) will lead him to the reality.

  • شرح می‌‌خواهد بیان این سخن ** لیک می‌‌ترسم ز افهام کهن‌‌
  • The exposition of this saying demands a commentary, but I am afraid of senile (feeble) minds.

  • فهم‌‌های کهنه‌‌ی کوته نظر ** صد خیال بد در آرد در فکر
  • Senile and short-sighted minds bring a hundred evil fancies into their thoughts.