که برو آنجا که اول منزلست ** حق آن نعمت گروگان دلست
Saying, “Begone to the place that is thy first lodging: obligation for that kindness is the heart's pledge (which it must redeem).”
می‌گزندش که برو بر جای خویش ** حق آن نعمت فرو مگذار بیش
They will bite him, saying, “Begone to thy place, do not any more leave (unpaid) the obligation for that kindness.”
از در دل و اهل دل آب حیات ** چند نوشیدی و وا شد چشمهات
From the door of the spirit and spiritual men how long didst thou drink the water of life, and thine eyes were opened!
بس غذای سکر و وجد و بی‌خودی ** از در اهل دلان بر جان زدی
Much food from the door of the spiritual, (in the form) of (mystical) intoxication and ecstasy and selflessness, didst thou cast upon thy soul.
باز این در را رها کردی ز حرص ** گرد هر دکان همی‌گردی ز حرص295
Afterwards, through greed, thou didst abandon that door, and (now), through greed, thou art going round about every shop.
بر در آن منعمان چرب‌دیگ ** می‌دوی بهر ثرید مردریگ
For the sake of worthless tharíd thou art running to the doors of those (worldly) patrons whose pots are (full of) fat.
چربش اینجا دان که جان فربه شود ** کار نااومید اینجا به شود
Know that here (where the saints abide) the (meaning of) “fat” is that the soul becomes fat (flourishing), and (know that) here the plight of the desperate is made good.
جمع آمدن اهل آفت هر صباحی بر در صومعه‌ی عیسی علیه السلام جهت طلب شفا به دعای او
How the smitten would assemble every morning at the door of the (monastic) cell of Jesus, on whom be peace, craving to be healed through his prayer.
صومعه‌ی عیسیست خوان اهل دل ** هان و هان ای مبتلا این در مهل
The table of the spiritual is (like) the cell of Jesus: O afflicted one, beware, beware! Do not forsake this door!
جمع گشتندی ز هر اطراف خلق ** از ضریر و لنگ و شل و اهل دلق
From all sides the people would gather—blind and lame and palsied and clothed in rags—
بر در آن صومعه‌ی عیسی صباح ** تا بدم اوشان رهاند از جناح300
At the door of the cell of Jesus in the morning, that he by his breath might deliver them from tribulation.
او چو فارغ گشتی از اوراد خویش ** چاشتگه بیرون شدی آن خوب‌کیش
As soon as he finished his litanies, that man of goodly religion (Jesus) would go forth at morning tide,
جوق جوقی مبتلا دیدی نزار ** شسته بر در در امید و انتظار
And would see troops of afflicted feeble folk seated at the door in hope and expectancy.
گفتی ای اصحاب آفت از خدا ** حاجت این جملگانتان شد روا
(Then) he would say, “O ye that are smitten, the wants of all you here present have been granted by God.
هین روان گردید بی رنج و عنا ** سوی غفاری و اکرام خدا
Hark, set off and go without pain or trouble towards the forgiveness and kindness of God.”
جملگان چون اشتران بسته‌پای ** که گشایی زانوی ایشان برای305
All, like tethered camels whose knees you unbind with foresight,
خوش دوان و شادمانه سوی خان ** از دعای او شدندی پا دوان
At his prayer would begin to run on their feet, hastening gladly and joyously to their homes.
(So too) thou hast experienced many maladies in thyself, and hast gained health from these kings of religion (the saints).
چند آن لنگی تو رهوار شد ** چند جانت بی غم و آزار شد
How oft hath thy limping been turned into a smooth (easy) gait, how oft hath thy soul been made void of grief and pain!
ای مغفل رشته‌ای بر پای بند ** تا ز خود هم گم نگردی ای لوند
O heedless one, tie a string to thy foot, that thou mayst not become lost to (unconscious of) thyself even, O sluggard!
ناسپاسی و فراموشی تو ** یاد ناورد آن عسل‌نوشی تو310
Thy ingratitude and forgetfulness did not call to mind thy (former) drinking of honey.
لاجرم آن راه بر تو بسته شد ** چون دل اهل دل از تو خسته شد
Necessarily, that way (by which spiritual blessings were conveyed) became barred to thee, since the hearts of the “men of heart” were made sore by thee.
زودشان در یاب و استغفار کن ** همچو ابری گریه‌های زار کن
Quickly overtake them and ask pardon of God; weep lamentably like a cloud,
تا گلستانشان سوی تو بشکفد ** میوه‌های پخته بر خود وا کفد
In order that their rose-garden may open its blossoms to thee, and that the ripe fruits may burst and reveal themselves.
هم بر آن در گرد کم از سگ مباش ** با سگ کهف ار شدستی خواجه‌تاش
Pace round that same door: do not be less than a dog, if thou hast become (associated as) a fellow-servant with the dog of the Cave,
چون سگان هم مر سگان را ناصح‌اند ** که دل اندر خانه‌ی اول ببند315
Because even dogs admonish dogs, saying, “Fix thy heart on thy first home,
آن در اول که خوردی استخوان ** سخت گیر و حق گزار آن را ممان
Hold fast to the first door where thou didst eat bones, and fulfil thy obligation: do not leave that (debt unpaid).”
می‌گزندش تا ز ادب آنجا رود ** وز مقام اولین مفلح شود
They keep biting him (the strange dog), that from a sense of duty he may go thither and be prospered by his first abode.
می‌گزندش کای سگ طاغی برو ** با ولی نعمتت یاغی مشو
They bite him, saying, “O naughty dog, begone! Do not become an enemy to thy benefactor.
بر همان در همچو حلقه بسته باش ** پاسبان و چابک و برجسته باش
Be attached, like the door-ring, to that same door; keep watch and be nimble and ready to spring.
صورت نقض وفای ما مباش ** بی‌وفایی را مکن بیهوده فاش320
Do not be the type of our breaking faith, do not recklessly make (our) disloyalty notorious.
مر سگان را چون وفا آمد شعار ** رو سگان را ننگ و بدنامی میار
Since fidelity is the badge by which the dogs are known, begone and do not bring opprobrium and ill-fame upon the dogs.”
بی‌وفایی چون سگان را عار بود ** بی‌وفایی چون روا داری نمود
Inasmuch as unfaithfulness has (always) been a disgrace (even) to dogs, how shouldst thou deem it right to show unfaithfulness?
حق تعالی فخر آورد از وفا ** گفت من اوفی بعهد غیرنا
The high God hath boasted of faithfulness: He hath said, “Who but I am most faithful in keeping a promise?”
بی‌وفایی دان وفا با رد حق ** بر حقوق حق ندارد کس سبق
Know that faithfulness (to others when it is accompanied) with rejection of God is unfaithfulness: no one hath precedence over (hath a prior claim to) God's rights.
حق مادر بعد از آن شد کان کریم ** کرد او را از جنین تو غریم325
Thy mother's right (only) arose after that Bounteous One had made her indebted (to Him) for thy embryo.
صورتی کردت درون جسم او ** داد در حملش ورا آرام و خو
He bestowed on thee a form within her body, He gave ease to her during pregnancy and accustomed her (to the burden).
همچو جزو متصل دید او ترا ** متصل را کرد تدبیرش جدا
She deemed thee as a part joined (to herself); His providence separated (from her) that which was joined.
حق هزاران صنعت و فن ساختست ** تا که مادر بر تو مهر انداختست
God hath prepared thousands of artifices and contrivances, so that thy mother hath thrown (her) love upon thee.
پس حق حق سابق از مادر بود ** هر که آن حق را نداند خر بود
Therefore God's right is prior to (that of) the mother: whoever does not recognise that right is an ass.
آنک مادر آفرید و ضرع و شیر ** با پدر کردش قرین آن خود مگیر330
(If thou deny it), do not even admit that He created mother, teat, and milk, and united her with the father!
ای خداوند ای قدیم احسان تو ** آنک دانم وانک نه هم آن تو
O Lord, O Thou whose beneficence is eternal, Thine is both that which I know and that which I know not.
تو بفرمودی که حق را یاد کن ** زانک حق من نمی‌گردد کهن
Thou didst command, saying, “Remember God, because My right shall never grow old.
یاد کن لطفی که کردم آن صبوح ** با شما از حفظ در کشتی نوح
Remember the kindness which I did unto you that morn by protecting (you) in the ship (ark) of Noah.
پیله بابایانتان را آن زمان ** دادم از طوفان و از موجش امان
At that time I gave to the stock of your fathers security from the Flood and from its waves.
آب آتش خو زمین بگرفته بود ** موج او مر اوج که را می‌ربود335
Water, like fire in (its deadly) nature, had covered the earth: its waves were sweeping away the highest peaks of the mountains.
حفظ کردم من نکردم ردتان ** در وجود جد جد جدتان
I protected you, I did not spurn you, in the bodies of the ancestors of the ancestors of your ancestors.
چون شدی سر پشت پایت چون زنم ** کارگاه خویش ضایع چون کنم
Now that you have come to the head, how should I smite the sole of your foot? How should I let My workshop go to waste?
چون فدای بی‌وفایان می‌شوی ** از گمان بد بدان سو می‌روی
How are you becoming devoted to the unfaithful and going in that direction from ill thoughts (of Me)?
من ز سهو و بی‌وفاییها بری ** سوی من آیی گمان بد بری
I am clear of negligence and infidelities, (yet) you come to Me and think evil.
این گمان بد بر آنجا بر که تو ** می‌شوی در پیش همچون خود دوتو340
Think this evil thought against the place where you cringe before one like yourself.