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3
475-499

  • حیله می‌کردند کزدم‌نیش چند ** که برند از روزی درویش چند 475
  • Several (noxious) men who stung like scorpions were contriving that they might cut off part of the daily bread of some poor folk.

  • شب همه شب می‌سگالیدند مکر ** روی در رو کرده چندین عمرو و بکر
  • During the night, the whole night, they were devising a plot; many a ‘Amr and Bakr had put their faces together.

  • خفیه می‌گفتند سرها آن بدان ** تا نباید که خدا در یابد آن
  • Those wicked men were speaking their inmost thoughts in secret, lest God should discover it.

  • با گل انداینده اسگالید گل ** دست کاری می‌کند پنهان ز دل
  • Did the clay devise (evil) against the Plasterer? Is the hand doing any work that is hidden from the heart?

  • گفت الا یعلم هواک من خلق ** ان فی نجواک صدقا ام ملق
  • He (God) hath said, “Doth not He who created (thee) know thy desire, (doth not He know) whether in thy secret conversation there is sincerity or cajolery?”

  • گفت یغفل عن ظعین قد غدا ** من یعاین این مثواه غدا 480
  • He hath said, "Shall He be forgetful of a traveller who has set out at morn, One who sees plainly where shall be his lodging to-morrow?"

  • اینما قد هبطا او صعدا ** قد تولاه و احصی عددا
  • Wheresoever he has descended or mounted, He hath taken charge of it and reckoned (it) up by number.

  • گوش را اکنون ز غفلت پاک کن ** استماع هجر آن غمناک کن
  • Now purge your ear of forgetfulness and listen to the separation (forlorn plight) of the sorrowful one.

  • آن زکاتی دان که غمگین را دهی ** گوش را چون پیش دستانش نهی
  • Know that when you set your ear to his tale, that is the alms which you give to the sad;

  • بشنوی غمهای رنجوران دل ** فاقه‌ی جان شریف از آب و گل
  • (For) you will hear the sorrows of the heart-sick—the starvation of the noble spirit by the water and clay (of the body).

  • خانه‌ی پر دود دارد پر فنی ** مر ورا بگشا ز اصغا روزنی 485
  • (Though it is) one filled with knowledge, it hath a house filled with smoke: open a window for it by listening.

  • گوش تو او را چو راه دم شود ** دود تلخ از خانه‌ی او کم شود
  • When your ear becomes a way of breath (relief) for it, the bitter smoke will decrease (and disappear) from its house.

  • غمگساری کن تو با ما ای روی ** گر به سوی رب اعلی می‌روی
  • Show sympathy with us, O well-watered (prosperous) one, if you are faring to wards the most high Lord.

  • این تردد حبس و زندانی بود ** که بنگذارد که جان سویی رود
  • This vacillation is a prison and gaol that will not let the soul go in any direction.

  • این بدین سو آن بدان سو می‌کشد ** هر یکی گویا منم راه رشد
  • This (motive) draws (you) in one direction, and that (motive) in another, each (motive) saying, “I am the right way.”

  • این تردد عقبه‌ی راه حقست ** ای خنک آن را که پایش مطلقست 490
  • This vacillation is a precipice on the Way to God: oh, blest is he whose feet are loosed (from its bonds).

  • بی‌تردد می‌رود در راه راست ** ره نمی‌دانی بجو گامش کجاست
  • He fares on the right way without vacillation: (if) you do not know the way, seek (to find) where his footprints are.

  • گام آهو را بگیر و رو معاف ** تا رسی از گام آهو تا بناف
  • Cleave to the footprints of the deer and advance safely, that from the deer's footprints you may attain to the musk-gland.

  • زین روش بر اوج انور می‌روی ** ای برادر گر بر آذر می‌روی
  • By means of this wayfaring you will ascend to the most luminous zenith, O brother, if you will walk on the fire (of tribulation).

  • نه ز دریا ترس نه از موج و کف ** چون شنیدی تو خطاب لا تخف
  • (There is) no fear of sea or waves or foam, since you have heard the (Divine) allocution, “Be not afraid.”

  • لا تخف دان چونک خوفت داد حق ** نان فرستد چون فرستادت طبق 495
  • Know that it is (a fulfilment of) Be not afraid, when God hath given you the fear (which causes you to refrain from sin): He will send the bread, since He hath sent the tray to you.

  • خوف آن کس راست کو را خوف نیست ** غصه‌ی آن کس را کش اینجا طوف نیست
  • The fear (danger) is for that one who has no fear (of God); the anguish (is) for that one who does not frequent this place (where God is feared).

  • روان شدن خواجه به سوی ده
  • The Khwaja’s departure to the country.

  • خواجه در کار آمد و تجهیز ساخت ** مرغ عزمش سوی ده اشتاب تاخت
  • The Khwaja got to work and made preparations (for the journey): the bird, his resolve (to set out), sped rapidly towards the country.

  • اهل و فرزندان سفر را ساختند ** رخت را بر گاو عزم انداختند
  • His kinsfolk and children made ready for the journey and threw the baggage upon the ox of departure,

  • شادمانان و شتابان سوی ده ** که بری خوردیم از ده مژده ده
  • Rejoicing and hastening towards the country, saying, “We have eaten some fruit (in anticipation) : give (us) the glad news of ( arrival in) the country!