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6
4206-4230

  • بود یک میراثی مال و عقار  ** جمله را خورد و بماند او عور و زار 
  • There was (once) a man who inherited money and estates: he squandered all and was left destitute and miserable.

  • مال میراثی ندارد خود وفا  ** چون بناکام از گذشته شد جدا 
  • Inherited wealth indeed does not remain constant (to its new owner), since it was parted against its will from the deceased one.

  • او نداند قدر هم کاسان بیافت  ** کو بکد و رنج و کسبش کم شتاف 
  • Just because he (the heir) got it easily, he does not know its value; for he never made haste to work and toil and earn it.

  • قدر جان زان می‌ندانی ای فلان  ** که بدادت حق به بخشش رایگان 
  • O such-and-such, you know not the value of your soul because God bountifully gave it to you for nothing.

  • نقد رفت و کاله رفته و خانه‌ها  ** ماند چون چغدان در آن ویرانه‌ها  4210
  • His ready money went and his furniture and houses went: he was left (alone) like owls in the deserts.

  • گفت یا رب برگ دادی رفت برگ  ** یا بده برگی و یا بفرست مرگ 
  • He cried, “O Lord, Thou gavest (me) provision: the provision is gone: either give (me) some provision or send death.”

  • چون تهی شد یاد حق آغاز کرد  ** یا رب و یا رب اجرنی ساز کرد 
  • When he became empty, he began to call unto God: he started the tune of “O Lord!” and “O Lord, protect me!”

  • چون پیمبر گفته مومن مزهرست  ** در زمان خالیی ناله گرست 
  • Since the Prophet has said that the true believer is (like) a lute (mizhar), (which) makes music (only) at the time when it is empty—

  • چون شود پر مطربش بنهد ز دست  ** پر مشو که آسیب دست او خوشست 
  • (For) as soon as it is filled, the minstrel lays it down—do not become full, for sweet is the touch of His hand.

  • تی شو و خوش باش بین اصبعین  ** کز می لا این سرمستست این  4215
  • Become empty and stay happily between (His) two fingers, for “where” is intoxicated with the wine of “nowhere.”

  • رفت طغیان آب از چشمش گشاد  ** آب چشمش زرع دین را آب داد 
  • Frowardness departed (from him) and released the water (tears) from his eye: his tears watered (revived) the crops of devotion.

  • سبب تاخیر اجابت دعای مومن 
  • The reason why the answer to the true believer's prayer is delayed.

  • ای بسا مخلص که نالد در دعا  ** تا رود دود خلوصش بر سما 
  • Oh, how many a sincere (worshipper) moans in prayer, so that the smoke of his sincerity ascends to Heaven,

  • تا رود بالای این سقف برین  ** بوی مجمر از انین المذنبین 
  • And from the lamentation of the sinful the perfume of the censer floats up beyond this lofty roof!

  • پس ملایک با خدا نالند زار  ** کای مجیب هر دعا وی مستجار 
  • Then the angels beseech God piteously, saying, “O Thou who answerest every prayer and O Thou whose protection is invoked,

  • بنده‌ی مومن تضرع می‌کند  ** او نمی‌داند به جز تو مستند  4220
  • A faithful slave (of Thine) is making humble entreaty: he knows none but Thee on whom to rely.

  • تو عطا بیگانگان را می‌دهی  ** از تو دارد آرزو هر مشتهی 
  • Thou bestowest Thy bounty (even) on strangers: every ardent wisher gains his desire from Thee.”

  • حق بفرماید که نه از خواری اوست  ** عین تاخیر عطا یاری اوست 
  • God saith, “’Tis not that he is despicable (in My sight); (nay), the very deferment of the bounty is (for the sake of) helping him.

  • حاجت آوردش ز غفلت سوی من  ** آن کشیدش مو کشان در کوی من 
  • Need caused him to turn towards Me from his (former state of) forgetfulness: it dragged him by the hair into My presence.

  • گر بر آرم حاجتش او وا رود  ** هم در آن بازیچه مستغرق شود 
  • If I satisfy his need, he will go back and (again) become absorbed in that idle play.

  • گرچه می‌نالد به جان یا مستجار  ** دل شکسته سینه‌خسته گو بزار  4225
  • Although he is (now) crying with (all) his soul, ‘O Thou whose protection is invoked,’ let him (continue to) moan with broken heart and wounded breast!

  • خوش همی‌آید مرا آواز او  ** وآن خدایا گفتن و آن راز او 
  • It pleases Me (to hear) his (piteous) voice and his cries of ‘O Lord’ and his secret (prayer),

  • وانک اندر لابه و در ماجرا  ** می‌فریباند بهر نوعی مرا 
  • And how in supplication and pleading (with Me) he would fain beguile Me with every sort (of persuasion).”

  • طوطیان و بلبلان را از پسند  ** از خوش آوازی قفس در می‌کنند 
  • Parrots and nightingales are put into cages because they give pleasure by their sweet song;

  • زاغ را و چغد را اندر قفس  ** کی کنند این خود نیامد در قصص 
  • (But) how should crows and owls be caged? This has never been recorded in story.

  • پیش شاهد باز چون آید دو تن  ** آن یکی کمپیر و دیگر خوش‌ذقن  4230
  • When two persons, one of them a decrepit old man and the other a fair-chinned (youth), come to (a baker who is) an admirer of handsome boys,