انبیا گفتند با خاطر که چند ** می‌دهیم این را و آن را وعظ و پند
The prophets said to their hearts (to themselves), “How long shall we continue giving exhortation and counsel to this one and that one?
چند کوبیم آهن سردی ز غی ** در دمیدن در قفض هین تا بکی
How long shall we misguidedly beat a piece of cold iron? Hark, till when (how long shall we continue) to breathe into a cage?”
جنبش خلق از قضا و وعده است ** تیزی دندان ز سوز معده است
The motion (action) of created beings is (caused) by Divine destiny and appointment: the sharpness of the teeth is (caused) by the burning (hunger pangs) of the stomach.
نفس اول راند بر نفس دوم ** ماهی از سر گنده باشد نه ز دم3080
The First Soul pushed (produced an effect) upon the second soul: a fish stinks from the head, not from the tail.
لیک هم می‌دان و خر می‌ران چو تیر ** چونک بلغ گفت حق شد ناگزیر
But, whilst recognising (this), still speed on like an arrow: since God hath said, “Deliver (the Divine message),” there is no escape (from doing so).
تو نمی‌دانی کزین دو کیستی ** جهد کن چندانک بینی چیستی
You do not know which of these two you are: strive (then) so long (as is necessary) that you may discern what you are.
چون نهی بر پشت کشتی بار را ** بر توکل می‌کنی آن کار را
When you put a cargo on board a ship, you are making that venture on trust,
تو نمی‌دانی که از هر دو کیی ** غرقه‌ای اندر سفر یا ناجیی
(For) you do not know which of the two you are—whether you are (destined to be) drowned on the voyage or saved (from death).
گر بگویی تا ندانم من کیم ** بر نخواهم تاخت در کشتی و یم3085
If you say, “Until I know which I am, I will not hasten on to (embark on) the ship and the ocean;
من درین ره ناجیم یا غرقه‌ام ** کشف گردان کز کدامین فرقه‌ام
On this voyage I am (to be) saved or drowned: reveal (to me) to which party I belong.
من نخواهم رفت این ره با گمان ** بر امید خشک همچون دیگران
I will not start upon this voyage with doubt and in idle hope, like the others”—
هیچ بازرگانیی ناید ز تو ** زانک در غیبست سر این دو رو
(Then) no traffic will be done by you, because the secret of these two aspects (possibilities) is in the Unseen.
تاجر ترسنده‌طبع شیشه‌جان ** در طلب نه سود دارد نه زیان
The merchant of timid disposition and frail spirit neither gains nor loses in his quest;
بل زیان دارد که محرومست و خوار ** نور او یابد که باشد شعله‌خوار3090
Nay, he suffers loss, for he is deprived (of fortune) and despicable: (only) he that is an eater of flames (ardent in search) will find the light.
چونک بر بوکست جمله کارها ** کار دین اولی کزین یابی رها
Inasmuch as all affairs turn upon hope, the affair of religion is most worthy (to inspire hope), for by this means you may win salvation.
نیست دستوری بدینجا قرع باب ** جز امید الله اعلم بالصواب
Here it is not permitted to knock at the door (with importunity); naught but hope (is permissible): God best knoweth the right course.
بیان آنک ایمان مقلد خوفست و رجا
Explaining how the faith of the conventional (worldly) man consists in fear and hope.
داعی هر پیشه اومیدست و بوک ** گرچه گردنشان ز کوشش شد چو دوک
The motive in every trade is hope and chance, even though their necks are (worn thin), like a spindle, from (incessant) toil.
بامدادان چون سوی دکان رود ** بر امید و بوک روزی می‌دود
When he (the trader) goes in the morning to his shop, he is running (thither) in the hope and chance of (earning) a livelihood.
بوک روزی نبودت چون می‌روی ** خوف حرمان هست تو چونی قوی3095
(If) you have not the chance of (earning) a livelihood, why do you go (to your shop)? There is the fear (danger) of disappointment: how (then) are you strong (confident)?
خوف حرمان ازل در کسب لوت ** چون نکردت سست اندر جست و جوت
In (the case of) earning food, how has the fear of eternal (eternally predestined) disappointment not made you feeble in your search?
گویی گرچه خوف حرمان هست پیش ** هست اندر کاهلی این خوف بیش
You will say, “Though the fear of disappointment is before (me), this fear is greater (when I am) in idleness.
هست در کوشش امیدم بیشتر ** دارم اندر کاهلی افزون خطر
(When I am) at work my hope is greater: (when I am) in idleness I have more risk.”
پس چرا در کار دین ای بدگمان ** دامنت می‌گیرد این خوف زیان
Then, O evil-thinking man, why is this fear of loss holding you back in the matter of religion?
یا ندیدی کاهل این بازار ما ** در چه سودند انبیا و اولیا3100
Or have not you seen in what a gainful trade the people of this bazaar of ours, the prophets and the saints, are (engaged),
زین دکان رفتن چه کانشان رو نمود ** اندرین بازار چون بستند سود
And what mines (of treasure) have appeared to them from this going to the (spiritual) shop, and how they have gotten gain in this market?
آتش آن را رام چون خلخال شد ** بحر آن را رام شد حمال شد
To that one the fire became submissive, like an anklet; to that one the sea became submissive and carried him on its shoulders;
آهن آن را رام شد چون موم شد ** باد آن را بنده و محکوم شد
To that one the iron became submissive and wax-like; to that one the wind became a slave and subject.
بیان آنک رسول علیه السلام فرمود ان لله تعالی اولیاء اخفیاء
Setting forth how the Prophet, on whom be peace, said, “Verily, God most High hath friends who are concealed.”
قوم دیگر سخت پنهان می‌روند ** شهره‌ی خلقان ظاهر کی شوند
Another party go (to and fro) exceedingly hidden: how should they become well-known to the people of externals?
این همه دارند و چشم هیچ کس ** بر نیفتد بر کیاشان یک نفس3105
They possess all this (spiritual dominion), and (yet) no one's eye falls upon their sovereignty for one moment.
هم کرامتشان هم ایشان در حرم ** نامشان را نشنوند ابدال هم
Both their miracles and they (themselves) are in the (Divine) sanctuary: even the Abdál do not hear their names.
یا نمی‌دانی کرمهای خدا ** کو ترا می‌خواند آن سو که بیا
Or art thou ignorant of the bounties of God who is calling thee to come yonder?
شش جهت عالم همه اکرام اوست ** هر طرف که بنگری اعلام اوست
The whole world of six directions is (filled with) His bounty: wheresoever thou lookest, it is making Him (His bounty) known.
چون کریمی گویدت آتش در آ ** اندر آ زود و مگو سوزد مرا
When a generous man bids thee come into the fire, come in quickly and do not say, “It will burn me.”
حکایت مندیل در تنور پر آتش انداختن انس رضی الله عنه و ناسوختن
The story of Anas, may God be pleased with him: how he cast a napkin into a fiery oven, and it was not burnt.
از انس فرزند مالک آمدست ** که به مهمانی او شخصی شدست3110
It has come (down to us) concerning Anas son of Málik that a certain person became his guest.
او حکایت کرد کز بعد طعام ** دید انس دستارخوان را زردفام
He (that person) related that after the meal Anas saw the table-napkin (was) yellow in hue,
چرکن و آلوده گفت ای خادمه ** اندر افکن در تنورش یک‌دمه
Dirty and stained; and said, “O maid-servant, throw it into the oven at once.”
در تنور پر ز آتش در فکند ** آن زمان دستارخوان را هوشمند
Thereupon the intelligent (maid) threw it into the oven, which was full of fire.
جمله مهمانان در آن حیران شدند ** انتظار دود کندوری بدند
All the guests were astounded thereat: they were in expectation of (seeing) the smoke of the (burning) napkin.
بعد یکساعت بر آورد از تنور ** پاک و اسپید و از آن اوساخ دور3115
After a short time she took it out of the oven, clean and white and purged of that filth.
قوم گفتند ای صحابی عزیز ** چون نسوزید و منقی گشت نیز
The party (of guests) said, “O venerable Companion (of the Prophet), how didn't it burn, and how too did it become cleansed?”
گفت زانک مصطفی دست و دهان ** بس بمالید اندرین دستارخوان
He replied, “Because Mustafá (Mohammed) often rubbed his hands and lips on this napkin.”
ای دل ترسنده از نار و عذاب ** با چنان دست و لبی کن اقتراب
O heart afraid of the fire and torment (of Hell), draw nigh unto such a hand and lip as that!
چون جمادی را چنین تشریف داد ** جان عاشق را چه‌ها خواهد گشاد
Since it (the Prophet's blessing) bestowed such honour upon a lifeless object, what things will it reveal to the soul of the lover!
مر کلوخ کعبه را چون قبله کرد ** خاک مردان باش ای جان در نبرد3120
Inasmuch as he (the Prophet) made the clods of the Ka‘ba the qibla (towards which the Moslems turn), do thou, O soul, be (as) the dust of holy men in (thy) war (against the flesh).
بعد از آن گفتند با آن خادمه ** تو نگویی حال خود با این همه
Afterwards they said to the maid-servant, “Wilt not thou tell (us) thine own feelings about all this?
چون فکندی زود آن از گفت وی ** گیرم او بردست در اسرار پی
Why didst thou (so) quickly cast it (into the oven) at his behest? I suppose he was acquainted with the secrets,
این‌چنین دستارخوان قیمتی ** چون فکندی اندر آتش ای ستی
(But) why didst thou, mistress, throw such a precious napkin into the fire?”