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1
2248-2297

  • از عطایش بحر و کان در زلزله ** سوی جودش قافله بر قافله‌‌
  • His gifts caused sea and mine to quake (tremble with shame): caravan on caravan (were hastening) towards his liberality.

  • قبله‌‌ی حاجت در و دروازه‌‌اش ** رفته در عالم به جود آوازه‌‌اش‌‌
  • His gate and portal was the point to which Need turned: the fame of his munificence had gone (far and wide) into the world.

  • هم عجم هم روم هم ترک و عرب ** مانده از جود و سخایش در عجب‌‌ 2250
  • Persians and Greeks, Turcomans and Arabs, were lost in amazement at his liberality and generosity.

  • آب حیوان بود و دریای کرم ** زنده گشته هم عرب زو هم عجم‌‌
  • He was the Water of Life and the Ocean of Bounty: by him both Arabs and foreigners were revived.

  • قصه‌‌ی اعرابی درویش و ماجرای زن با او به سبب قلت و درویشی‌‌
  • Story of the poor Arab of the desert and his wife's altercation with him because of (their) penury and poverty.

  • یک شب اعرابی زنی مر شوی را ** گفت و از حد برد گفت‌‌وگوی را
  • One night a Bedouin woman said to her husband—and she carried (her) talk beyond bounds—

  • کاین همه فقر و جفا ما می‌‌کشیم ** جمله عالم در خوشی ما ناخوشیم‌‌
  • “We are suffering all this poverty and hardship: all the world are (living) in happiness, we (alone) are unhappy.

  • نان‌‌مان نی نان خورشمان درد و رشک ** کوزه‌‌مان نه آبمان از دیده اشک‌‌
  • We have no bread, our (only) condiment is anguish and envy: we have no jug, our (only) water is the tears (that flow) from our eyes.

  • جامه‌‌ی ما روز تاب آفتاب ** شب نهالین و لحاف از ماهتاب‌‌ 2255
  • Our garment by day is the burning sunshine; at night our bed and coverlet is (made) of the moonbeams.

  • قرص مه را قرص نان پنداشته ** دست سوی آسمان برداشته‌‌
  • We fancy the disk of the moon is a disk (round cake) of bread and lift up our hands towards the sky.

  • ننگ درویشان ز درویشی ما ** روز شب از روزی اندیشی ما
  • The (poorest of the) poor feel shame at our poverty: day is turned to night (darkened) by our anxiety about our daily portion (of food).

  • خویش و بیگانه شده از ما رمان ** بر مثال سامری از مردمان‌‌
  • Kinsfolk and strangers have come to flee from us in like fashion as Sámirí from men.

  • گر بخواهم از کسی یک مشت نسک ** مر مرا گوید خمش کن مرگ و جسک‌‌
  • If I beg a handful of lentils from some one, he says to me, ‘Be silent, O death and plague!’

  • مر عرب را فخر غزو است و عطا ** در عرب تو همچو اندر خط خطا 2260
  • The Arabs take pride in fighting and giving: thou amongst the Arabs art like a fault in writing.”

  • چه غزا ما بی‌‌غزا خود کشته‌‌ایم ** ما به تیغ فقر بی‌‌سر گشته‌‌ایم‌‌
  • What fighting (can we do)? We are killed without fighting, we have been beheaded by the sword of want.

  • چه عطا ما بر گدایی می‌‌تنیم ** مر مگس را در هوا رگ می‌‌زنیم‌‌
  • What gifts (can we make)? We are continually in beggary, we are slitting the vein of (slaughtering) the gnat in the air.

  • گر کسی مهمان رسد گر من منم ** شب بخسبد قصد دلق او کنم‌‌
  • If any guest arrive, if I am I (as sure as I am living) (when) he goes to sleep at night, I will tear the tattered cloak from his body.

  • مغرور شدن مریدان محتاج به مدعیان مزور و ایشان را شیخ و محتشم و واصل پنداشتن و نقل را از نقد فرق نادانستن و بر بسته را از بر رسته‌‌
  • How disciples (novices in Súfism) are beguiled in their need by false impostors and imagine them to be Shaykhs and venerable personages and (saints) united (with God), and do not know the difference between fact (naqd) and fiction (naql) and between what is tied on (artificially) and what has grown up (naturally).

  • بهر این گفتند دانایان به فن ** میهمان محسنان باید شدن‌‌
  • For this reason the wise have said with knowledge, ‘One must become the guest of those who confer benefits.’

  • تو مرید و میهمان آن کسی ** کاو ستاند حاصلت را از خسی‌‌ 2265
  • Thou art the disciple and guest of one who, from his vileness, robs thee of all thou hast.

  • نیست چیره چون ترا چیره کند ** نور ندهد مر ترا تیره کند
  • He is not strong: how should he make thee strong? He does not give light, (nay) he makes thee dark.

  • چون و را نوری نبود اندر قران ** نور کی یابند از وی دیگران‌‌
  • Since he had no light (in himself), how in association (with him) should others obtain light from him?

  • همچو اعمش کو کند داروی چشم ** چه کشد در چشمها الا که یشم‌‌
  • (He is) like the half-blind healer of eyes: what should he put in (people's) eyes except jasper?

  • حال ما این است در فقر و عنا ** هیچ مهمانی مبا مغرور ما
  • Such is our state in poverty and affliction: may no guest be beguiled by us!

  • قحط ده سال ار ندیدی در صور ** چشمها بگشا و اندر ما نگر 2270
  • If thou hast never seen a ten years' famine in (visible) forms, open thine eyes and look at us.

  • ظاهر ما چون درون مدعی ** در دلش ظلمت زبانش شعشعی‌‌
  • Our outward appearance is like the inward reality of the impostor: darkness in his heart, his tongue flashy (plausible).

  • از خدا بویی نه او را نی اثر ** دعویش افزون ز شیث و بو البشر
  • He has no scent or trace of God, (but) his pretension is greater than (that of) Seth and the Father of mankind (Adam).

  • دیو ننموده و را هم نقش خویش ** او همی‌‌گوید ز ابدالیم و بیش‌‌
  • The Devil (is so ashamed of him that he) has not shown to him even his portrait, (yet) he (the impostor) is saying, ‘We are of the Abdál and are more (we are superior even to them).’

  • حرف درویشان بدزدیده بسی ** تا گمان آید که هست او خود کسی‌‌
  • He has stolen many an expression used by dervishes, in order that he himself may be thought to be a (holy) personage.

  • خرده گیرد در سخن بر بایزید ** ننگ دارد از درون او یزید 2275
  • In his talk he cavils at Báyazíd, (although) Yazíd would be ashamed of his inward (thoughts and feelings).

  • بی‌‌نوا از نان و خوان آسمان ** پیش او ننداخت حق یک استخوان‌‌
  • (He is) without (any) portion of the bread and viands of Heaven: God did not throw a single bone to him.

  • او ندا کرده که خوان بنهاده‌‌ام ** نایب حقم خلیفه زاده‌‌ام‌‌
  • He has proclaimed, ‘I have laid out the dishes, I am the Vicar of God, I am the son of the (spiritual) Khalífa:

  • الصلا ساده دلان پیچ پیچ ** تا خورید از خوان جودم سیر هیچ‌‌
  • Welcome (to the feast), O simple-hearted ones, tormented (with hunger), that from my bounteous table ye may eat your fill’—of nothing.

  • سالها بر وعده‌‌ی فردا کسان ** گرد آن در گشته فردا نارسان‌‌
  • Some persons, (relying) on the promise of ‘To-morrow,’ have wandered for years around that door, (but) ‘To-morrow’ never comes.

  • دیر باید تا که سر آدمی ** آشکارا گردد از بیش و کمی‌‌ 2280
  • It needs a long time for the inmost conscience of a man to become evident, more and less (both in great and small matters),

  • زیر دیوار بدن گنج است یا ** خانه‌‌ی مار است و مور و اژدها
  • (So that we may know whether) beneath the wall of his body there is treasure, or whether there is the house of snake and ant and dragon.

  • چون که پیدا گشت کاو چیزی نبود ** عمر طالب رفت آگاهی چه سود
  • When it became clear that he was naught (worthless), (by that time) the life of the seeker (disciple) had passed: what use (was) the knowledge (to him)?

  • در بیان آن که نادر افتد که مریدی در مدعی مزور اعتقاد به صدق ببندد که او کسی است و بدین اعتقاد به مقامی برسد که شیخش در خواب ندیده باشد و آب و آتش او را گزند نکند و شیخش را گزند کند و لیکن به نادر نادر
  • Explaining how it may happen, (though) rarely, that a disciple sincerely puts his faith in a false impostor (and believes) that he is a (holy) personage, and by means of this faith attains unto a (spiritual) degree which his Shaykh has never (even) dreamed of, and (then) fire and water do him no hurt, though they hurt his Shaykh; but this occurs very seldom.

  • لیک نادر طالب آید کز فروغ ** در حق او نافع آید آن دروغ‌‌
  • But exceptionally comes (the case of) a disciple to whom, because of his (spiritual) illumination, that falsehood (of the impostor) is beneficial.

  • او به قصد نیک خود جایی رسد ** گر چه جان پنداشت و آن آمد جسد
  • He, by his goodly purpose, attains unto a (high) degree, although he fancied (the impostor to be) soul, and that (soul) proved to be (only) body.

  • چون تحری در دل شب قبله را ** قبله نی و آن نماز او روا 2285
  • (It is) like trying to find the qibla in the heart (depth) of night: the qibla is not (found), but his (the seeker's) prayer is valid.

  • مدعی را قحط جان اندر سر است ** لیک ما را قحط نان بر ظاهر است‌‌
  • The impostor has a dearth of soul within, but we have a dearth of bread without.

  • ما چرا چون مدعی پنهان کنیم ** بهر ناموس مزور جان کنیم‌‌
  • Why should we conceal (our poverty) like the impostor and suffer agony for the sake of false reputation?”

  • صبر فرمودن اعرابی زن خود را و فضیلت صبر و فقر بیان کردن با زن‌‌
  • How the Bedouin bade his wife be patient and declared to her the excellence of poverty.

  • شوی گفتش چند جویی دخل و کشت ** خود چه ماند از عمر افزون‌‌تر گذشت‌‌
  • Her husband said to her, “How long wilt thou seek income and seed-produce? What indeed is left of (our) life? Most (of it) is past.

  • عاقل اندر بیش و نقصان ننگرد ** ز آن که هر دو همچو سیلی بگذرد
  • The sensible man does not look at increase or deficiency, because both (these) will pass by like a torrent.

  • خواه صاف و خواه سیل تیره رو ** چون نمی‌‌پاید دمی از وی مگو 2290
  • Whether it (life) be pure (clear and untroubled) or whether it be a turbid flood, do not speak of it, since it is not enduring for a moment.

  • اندر این عالم هزاران جانور ** می‌‌زید خوش عیش بی‌‌زیر و زبر
  • In this world thousands of animals are living happily, without up and down (anxiety).

  • شکر می‌‌گوید خدا را فاخته ** بر درخت و برگ شب ناساخته‌‌
  • The dove on the tree is uttering thanks to God, though her food for the night is not (yet) ready.

  • حمد می‌‌گوید خدا را عندلیب ** کاعتماد رزق بر تست ای مجیب‌‌
  • The nightingale is singing glory to God (and saying), ‘I rely on Thee for my daily bread, O Thou who answerest (prayer).’

  • باز دست شاه را کرده نوید ** از همه مردار ببریده امید
  • The falcon has made the king's hand his joy (the place in which he takes delight), and has given up hope of (has become indifferent to) all carrion.

  • همچنین از پشه‌‌گیری تا به پیل ** شد عیال الله و حق نعم المعیل‌‌ 2295
  • Similarly you may take (every animal) from the gnat to the elephant: they all have become God's family (dependent on Him for their nourishment), and what an excellent nourisher is God!

  • این همه غمها که اندر سینه‌‌هاست ** از بخار و گرد بود و باد ماست‌‌
  • All these griefs that are within our breasts arise from the vapour and dust of our existence and wind (vain desire).

  • این غمان بیخ کن چون داس ماست ** این چنین شد و آن چنان وسواس ماست‌‌
  • These uprooting griefs are as a scythe to us: (to think that) this is such and such or that that is such and such is a temptation (of the Devil) to us.