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5
2674-2698

  • کین حیات او را چو مرگی می‌نمود  ** کار پیشش بازگونه گشته بود 
  • For this (present) life seemed to him like a (state of) death: in his view the thing had become reversed.

  • موت را از غیب می‌کرد او کدی  ** ان فی موتی حیاتی می‌زدی  2675
  • He was begging death (as a gift) from the Unseen, he was crying, “Verily, my life is in my death.”

  • موت را چون زندگی قابل شده  ** با هلاک جان خود یک دل شده 
  • He had embraced death as (other people embrace) life, he had become in full accord with the destruction of his life.

  • سیف و خنجر چون علی ریحان او  ** نرگس و نسرین عدوی جان او 
  • As (with) ‘Alí, the sword and dagger were his sweet basil, the narcissus and eglantine were his soul's enemies.

  • بانگ آمد رو ز صحرا سوی شهر  ** بانگ طرفه از ورای سر و جهر 
  • A Voice came (to his ear), “Go from the desert to the city”— a wondrous Voice transcending the occult and the manifest.

  • گفت ای دانای رازم مو به مو  ** چه کنم در شهر از خدمت بگو 
  • He cried, “O Thou that knowest my secret, hair by hair, tell me, what service am I to do in the city?”

  • گفت خدمت آنک بهر ذل نفس  ** خویش را سازی تو چون عباس دبس  2680
  • It (the Voice) said, “The service is this, that for the purpose of self abasement thou shouldst make thyself (like) ‘Abbás (the seller) of date-syrup.

  • مدتی از اغنیا زر می‌ستان  ** پس به درویشان مسکین می‌رسان 
  • For a while take money from the rich and then deliver it to the lowly poor.

  • خدمتت اینست تا یک چند گاه  ** گفت سمعا طاعة ای جان‌پناه 
  • This is the service thou must do for some time.” He replied, “To hear is to obey, O Thou who art my soul's refuge.”

  • بس سال و بس جواب و ماجرا  ** بد میان زاهد و رب الوری 
  • Many questions and answers and much conversation passed between the ascetic and the Lord of mankind,

  • که زمین و آسمان پر نور شد  ** در مقالات آن همه مذکور شد 
  • Whereby earth and heaven were filled with (spiritual) light: all that is recorded in the Maqálát;

  • لیک کوته کردم آن گفتار را  ** تا ننوشد هر خسی اسرار را  2685
  • But I will cut short that dialogue, in order that every worthless person may not hear (such) mysteries.

  • آمدن شیخ بعد از چندین سال از بیابان به شهر غزنین و زنبیل گردانیدن به اشارت غیبی و تفرقه کردن آنچ جمع آید بر فقرا هر که را جان عز لبیکست نامه بر نامه پیک بر پیکست چنانک روزن خانه باز باشد آفتاب و ماهتاب و باران و نامه و غیره منقطع نباشد 
  • How after many years the Shaykh came from the desert to the city of Ghazna and carried round the basket (as a beggar) in obedience to the behest from the Unseen and distributed amongst the poor all (the money and food) that was collected. “When any one possesses the spirit of the glory of Labbayka (devoted service), letter on letter and messenger after messenger are (sent to him),” as (when) the window of a house is open, sunbeams and moonbeams and rain and letters and so forth never cease (from coming in).

  • رو به شهر آورد آن فرمان‌پذیر  ** شهر غزنین گشت از رویش منیر 
  • That (Shaykh who was) obedient to the (Divine) command turned his face towards the city; the city of Ghazna became illumined by his face.

  • از فرح خلقی به استقبال رفت  ** او در آمد از ره دزدیده تفت 
  • A (great) multitude joyfully went out to meet him, (but) he entered (the city) in haste and furtively.

  • جمله اعیان و مهان بر خاستند  ** قصرها از بهر او آراستند 
  • All the notables and grandees rose up and made their palaces ready to receive him,

  • گفت من از خودنمایی نامدم  ** جز به خواری و گدایی نامدم 
  • (But) he said, “I do not come from (motives of) self-advertisement: I come not save in humility and beggary.

  • نیستم در عزم قال و قیل من  ** در به در گردم به کف زنبیل من  2690
  • I have no intention of talking and discoursing: I will go about from door to door with a basket in my hand.

  • بنده فرمانم که امرست از خدا  ** که گدا باشم گدا باشم گدا 
  • I am devoted to the (Divine) edict, for ’tis commanded by God that I should be a beggar, a beggar, a beggar.

  • در گدایی لفظ نادر ناورم  ** جز طریق خس گدایان نسپرم 
  • I will not use choice expressions in begging: I will tread the way of none but the vile beggars,

  • تا شوم غرقه‌ی مذلت من تمام  ** تا سقطها بشنوم از خاص و عام 
  • That I may be completely overwhelmed with abasement, and that I may hear abusive words from high and low.

  • امر حق جانست و من آن را تبع  ** او طمع فرمود ذل من طمع 
  • God's command is my (very) soul, and I am its follower: He has commanded me to be covetous, (for) ‘base is he that covets.’

  • چون طمع خواهد ز من سلطان دین  ** خاک بر فرق قناعت بعد ازین  2695
  • Since the Sultan of the Judgement desires covetousness from me, dust on the head of contentment henceforth!

  • او مذلت خواست کی عزت تنم  ** او گدایی خواست کی میری کنم 
  • He has desired covetousness: how should I be ambitious of glory? He has desired beggary: how should I exercise sovereignty?

  • بعد ازین کد و مذلت جان من  ** بیست عباس‌اند در انبان من 
  • Henceforth beggary and abasement are my (very) soul: in my wallet are twenty (consummate beggars like) ‘Abbás.”

  • شیخ بر می‌گشت زنبیلی به دست  ** شیء لله خواجه توفیقیت هست 
  • The Shaykh would go about, with a basket in his hand, (saying, “Give) something, Sir, for God's sake, if He prompt you (to be generous).”