زیرکان که مویها بشکافتند ** علم هیات را به جان دریافتند
The acute men who have split hairs (in profound investigation) and with (all) their soul have (studied and) apprehended the science of astronomy,
علم نارنجات و سحر و فلسفه ** گرچه نشناسند حق المعرفه
And the sciences of sorcery and magic and (natural) philosophy, and, though they do not know (these sciences) with real knowledge,
لیک کوشیدند تا امکان خود ** بر گذشتند از همه اقران خود
Yet have endeavoured (to know them) as far as they possibly can, and have surpassed all their rivals—
عشق غیرت کرد و زیشان در کشید ** شد چنین خورشید زیشان ناپدید 2765
Love was jealous and withdrew from them: such a (manifest) Sun became invisible to them.
نور چشمی کو به روز استاره دید ** آفتابی چون ازو رو در کشید
(I marvel), how did such a Sun withdraw its face from the light of an eye that observed a star in the daytime?
زین گذر کن پند من بپذیر هین ** عاشقان را تو به چشم عشق بین
Abandon this (revilement); hark, accept my counsel: regard the lovers (of God) with the eye of love.
وقت نازک باشد و جان در رصد ** با تو نتوان گفت آن دم عذر خود
(Their) time is precious and their souls are on the watch (for the Beloved): at that moment they cannot excuse themselves to thee.
فهم کن موقوف آن گفتن مباش ** سینه‌های عاشقان را کم خراش
Apprehend (their real state), do not be dependent on their words, do not wound the breasts (hearts) of the lovers.
نه گمانی برده‌ای تو زین نشاط ** حزم را مگذار می‌کن احتیاط 2770
Hast not thou formed a bad opinion of this enthusiasm (of theirs)? (Thou hast done so from prudence): do not abandon prudence, always act with caution;
واجبست و جایزست و مستحیل ** این وسط را گیر در حزم ای دخیل
(But) it (prudence) is either necessary or allowable or absurd: take this middle course in prudence, O interferer.
گریان شدن امیر از نصیحت شیخ و عکس صدق او و ایثار کردن مخزن بعد از آن گستاخی و استعصام شیخ و قبول ناکردن و گفتن کی من بی‌اشارت نیارم تصرفی کردن
How the admonition of the Shaykh and the reflexion of (the impression produced by) his sincerity moved the Amír to weep; and how after (having shown) that irreverence he gave up (to him the contents of) his treasury; and how the Shaykh preserved himself (from temptation) and refused to accept (the gift) and said, “I cannot take any action in the absence of an intimation (from God).”
این بگفت و گریه در شد های های ** اشک غلطان بر رخ او جای جای
He (the Shaykh) said this and began to weep with ecstatic cries, the tears rolling hither and thither down his cheeks.
صدق او هم بر ضمیر میر زد ** عشق هر دم طرفه دیگی می‌پزد
His sincerity touched the Amír's heart: Love is ever cooking a wondrous potful.
صدق عاشق بر جمادی می‌تند ** چه عجب گر بر دل دانا زند
The sincerity of the lover affects (even) an inanimate thing: what wonder if it make an impression on the mind of one possessed of knowledge?
صدق موسی بر عصا و کوه زد ** بلک بر دریای پر اشکوه زد 2775
The sincerity of Moses made an impression on the rod and the mountain; nay, on the majestic sea.
صدق احمد بر جمال ماه زد ** بلک بر خورشید رخشان راه زد
The sincerity of Ahmad (Mohammed) made an impression on the beauty of the moon; nay, it stopped the course of the shining sun.
رو برو آورده هر دو در نفیر ** گشته گریان هم امیر و هم فقیر
With face turned to face in lamentation, both the Amír and the Dervish had fallen to weeping.
ساعتی بسیار چون بگریستند ** گفت میر او را که خیز ای ارجمند
After they had wept much for a while, the Amír said to him, “Arise, O worthy man,
هر چه خواهی از خزانه برگزین ** گرچه استحقاق داری صد چنین
And choose from the Treasury whatever thou wilt, albeit thou deservest a hundred such (treasuries).
خانه آن تست هر چت میل هست ** بر گزین خود هر دو عالم اندکست 2780
The (treasure-) house is thine: choose anything thou desirest, (though) in truth the two worlds are little (in thy estimation).”
گفت دستوری ندادندم چنین ** که کنم من این دخیلانه دخول
He replied, “I have not been given permission (by God) to pick out anything with my own hand.
من ز خود نتوانم این کردن فضول ** که کنم من این دخیلانه دخول
I cannot of my own accord commit such an intemperance as to intrude in this way like an interloper."
این بهانه کرد و مهره در ربود ** مانع آن بدکان عطا صادق نبود
He made this excuse and took his leave: what prevented (him from complying) was (the fact) that the (Amír's) munificence was not sincere.
نه که صادق بود و پاک از غل و خشم ** شیخ را هر صدق می‌نامد به چشم
Was it not (the case) that it (the munificence) was sincere and unmixed with rancour and wrath? (Yes; but) every (kind of) sincerity did not come into the Shaykh's consideration.
گفت فرمانم چنین دادست اله ** که گدایانه برو نانی بخواه 2785
He said, “God hath so commanded me, saying, ‘Go as a beggar and ask for a piece of bread.’”
اشارت آمدن از غیب به شیخ کی این دو سال به فرمان ما بستدی و بدادی بعد ازین بده و مستان دست در زیر حصیر می‌کن کی آن را چون انبان بوهریره کردیم در حق تو هر چه خواهی بیابی تا یقین شود عالمیان را کی ورای این عالمیست کی خاک به کف گیری زر شود مرده درو آید زنده شود نحس اکبر در وی آید سعد اکبر شود کفر درو آید ایمان گردد زهر درو آید تریاق شود نه داخل این عالمست و نه خارج این عالم نه تحت و نه فوق نه متصل نه منفصل بی‌چون و بی چگونه هر دم ازو هزاران اثر و نمونه ظاهر می‌شود چنانک صنعت دست با صورت دست و غمزه‌ی چشم با صورت چشم و فصاحت زبان با صورت زبان نه داخلست و نه خارج او نه متصل و نه منفصل والعاقل تکفیه الاشارة
How the (following) intimation came to the Shaykh from the Unseen: “During these two years thou hast taken and given by Our command; henceforth give but do not take; always put thy hand under the mat which on thy behalf We have made to be like the wallet of Abú Hurayra, and thou wilt find (there) whatever thou mayst desire.” (The object of such miracles is) that the people of the world may gain certainty that beyond this (world) is a world where, if you take a handful of earth, it will turn to gold; if a dead man enter it he will become living; if the most ill-starred enter it he will become the most fortunate; if infidelity enter therein, it will become faith; if poison enter therein, it will become an antidote (to poison). It (that world) is neither inside of this world nor outside; neither beneath it nor above it; neither joined with it nor separate from it: it is devoid of quality and relation. At every moment thousands of signs and types are displayed by it (in this world). As manual skill to the form of the hand, or glances of the eye to the form of the eye, or eloquence of the tongue to the form of the tongue, (such is the relation of that world to this): it is neither inside of it nor outside, neither joined with it nor separate. And indication is sufficient for a person of intelligence.
تا دو سال این کار کرد آن مرد کار ** بعد از آن امر آمدش از کردگار
For two years that man of (high spiritual) accomplishment carried on this business (of begging); after that (time) the command came to him from the Creator—
بعد ازین می‌ده ولی از کس مخواه ** ما بدادیمت ز غیب این دستگاه
“Henceforth continue to give, but do not beg from any one: We from the Unseen World have bestowed on thee this power.
هر که خواهد از تو از یک تا هزار ** دست در زیر حصیری کن بر آر
Whoever begs of thee (any amount), from one (piece of money) to a thousand, put thy hand beneath a (certain) mat and produce (what he wants).
هین ز گنج رحمت بی‌مر بده ** در کف تو خاک گردد زر بده
Hark, give (it) from the incalculable treasure of (Divine) mercy: in thy hand earth will become gold: give (it)!
هر چه خواهندت بده مندیش از آن ** داد یزدان را تو بیش از بیش دان 2790
Give whatsoever they ask of thee: have no anxiety as to that: know that the bounty of God is more than (every) more.
در عطای ما نه تحشیر و نه کم ** نه پشیمانی نه حسرت زین کرم
In Our bounty there is no retrenchment or reduction; no sorrow or regret for (having shown) this generosity.
دست زیر بوریا کن ای سند ** از برای روی‌پوش چشم بد
Put thy hand beneath the mat, O trusted man, in order to blindfold (deceive) the evil eye.
پس ز زیر بوریا پر کن تو مشت ** ده به دست سایل بشکسته پشت
Fill thy fist, therefore, from beneath the mat and give (the money) into the hand of the beggar whose back is broken (by poverty).
بعد ازین از اجر نامومنون بده ** هر که خواهد گوهر مکنون بده
Henceforth give from the wage that is not grudged: give the hidden pearl to every one who desires (it).
رو ید الله فوق ایدیهم تو باش ** هم‌چو دست حق گزافی رزق پاش 2795
Go, be thou (what is signified by) the Hand of God is above their hands: do thou, like the Hand of God, scatter the daily bread recklessly.
وام داران را ز عهده وا رهان ** هم‌چو باران سبز کن فرش جهان
Release those in debt from their responsibility: like rain, make the carpet of the world green.”
بود یک سال دگر کارش همین ** که بدادی زر ز کیسه‌ی رب دین
During another year this was his work, that he was always giving gold from the purse of the Lord of the Judgement.
زر شدی خاک سیه اندر کفش ** حاتم طایی گدایی در صفش
The black earth turned into gold in his hand: beside him Hátim of (the tribe) Tayyi’ was a beggar.
دانستن شیخ ضمیر سایل را بی گفتن و دانستن قدر وام وام‌داران بی گفتن کی نشان آن باشد کی اخرج به صفاتی الی خلقی
How the Shaykh knew the unspoken thoughts of those who begged of him and the sums owed by the debtors without their telling him, which is a sign of (his being endowed with Divine attributes, in accordance with the command), “Go forth with My attributes unto My creatures.”
حاجت خود گر نگفتی آن فقیر ** او بدادی و بدانستی ضمیر
If a dervish said nothing about his need, he (the Shaykh) would give (what he required) and would know his secret thought;
آنچ در دل داشتی آن پشت‌خم ** قدر آن دادی بدو نه بیش و کم 2800
He would give that bent-backed one the amount that he had in mind, neither more nor less.
پس بگفتندی چه دانستی که او ** این قدر اندیشه دارد ای عمو
Then they would ask, “How didst thou know, uncle, that he was thinking of this amount?”
او بگفتی خانه‌ی دل خلوتست ** خالی از کدیه مثال جنتست
He would reply: “My heart's house is empty: it is void of beggary, like Paradise.
اندرو جز عشق یزدان کار نیست ** جز خیال وصل او دیار نیست
There is no work (being done) in it except love of God: there is no inhabitant except the idea of union with Him.
خانه را من روفتم از نیک و بد ** خانه‌ام پرست از عشق احد
I have swept the house clean of good and evil: my house is filled with love of the One.
هرچه بینم اندرو غیر خدا ** آن من نبود بود عکس گدا 2805
When I see in it anything other than God, (I know that) it (the thing seen) is not mine but is reflected from the beggar (who is with me at the moment).”
گر در آبی نخل یا عرجون نمود ** جز ز عکس نخله‌ی بیرون نبود
If a date-palm or a raceme of dates has appeared in a piece of water, it is only the reflexion from the tree outside.
در تگ آب ار ببینی صورتی ** عکس بیرون باشد آن نقش ای فتی
If you see a form (of something) at the bottom of the water, that image is reflected from outside, O youth;
لیک تا آب از قذی خالی شدن ** تنقیه شرطست در جوی بدن
But it is necessary to cleanse the canal, (which is) the body, until the water is cleared of scum,
تا نماند تیرگی و خس درو ** تا امین گردد نماید عکس رو
In order that no obscurity and rubbish may remain therein and that it may become trustworthy and that the reflexion of the (inward) aspect (of everything) may appear (in it).
جز گلابه در تنت کو ای مقل ** آب صافی کن ز گل ای خصم دل 2810
Where in your body is aught but muddy water, O you who are (spiritually) destitute? Make the water pure (and free) from mud, O enemy of the heart.
تو بر آنی هر دمی کز خواب و خور ** خاک ریزی اندرین جو بیشتر
By (indulgence in) sleeping and eating and drinking you are ever intent on pouring into this canal more (and more) earth.