I will demand justice for thee from every heedless one: who gives justice but God, the Dealer of justice?”
داد تو وا خواهم از هر بی‌خبر ** داد کی دهد جز خدای دادگر
It (the heart) says, “ My patience is lost in separation from Thy face, O Lord.405
او همی‌گوید که صبرم شد فنا ** در فراق روی تو یا ربنا
I am (like) Ahmad ( Mohammad) left forsaken in the hands of the Jews, I am (like) Salih fallen into prison (amongst the people) of Thamud.
احمدم در مانده در دست یهود ** صالحم افتاده در حبس ثمود
O Thou that bestowed felicity on the souls of the prophets, either slay me or call me back (to Thee) or come (Thyself).
ای سعادت‌بخش جان انبیا ** یا بکش یا باز خوانم یا بیا
(Even) the infidels cannot endure to be separated from Thee: he (every infidel) is saying, ‘O would that I had been dust!’
با فراقت کافران را نیست تاب ** می‌گود یا لیتنی کنت تراب
This is the state of him (the infidel) who in sooth belongs to that side (is beyond the pale): how (then) should one that belongs to Thee be (patient) without Thee?”
حال او اینست کو خود زان سوست ** چون بود بی تو کسی کان توست
God saith, “Yea, O pure (heart); but hearken (unto Me) and have patience, for patience is better.410
حق همی‌گوید که آری ای نزه ** لیک بشنو صبر آر و صبر به
The dawn is near. Hush, do not wail! I am striving for thee, do not thou strive.”
صبح نزدیکست خامش کم خروش ** من همی‌کوشم پی تو تو مکوش
The rest of the Story of the Khwaja’s going to the village on the invitation of the countryman.
بقیه‌ی داستان رفتن خواجه به دعوت روستایی سوی ده
It (this digression) has passed beyond bounds: return, O valiant friend. The countryman, mark you, took the Khwaja to his house.
شد ز حد هین باز گرد ای یار گرد ** روستایی خواجه را بین خانه برد
Put aside the story of the people of Saba: tell how the Khwaja came to the village.
قصه‌ی اهل سبا یک گوشه نه ** آن بگو کان خواجه چون آمد به ده
The countryman used blandishments in ingratiating himself, until he made the Khwaja’s prudence crazy.
روستایی در تملق شیوه کرد ** تا که حزم خواجه را کالیوه کرد
He ( the Khwaja) was distracted by message upon message, till the clear water of his prudence became turbid.415
از پیام اندر پیام او خیره شد ** تا زلال حزم خواجه تیره شد
On the same side his children in approval (of the country-man’s invitation) were joyously striking up “Let us frolic and play,”
هم ازینجا کودکانش در پسند ** نرتع و نلعب بشادی می‌زدند
Like Joseph, whom by the wondrous (act of Divine) predestination (the words). “Let us frolic and play” carried off from his father’s shadow (protection).
همچو یوسف کش ز تقدیر عجب ** نرتع و نلعب ببرد از ظل آب
That is not (joyful) play; nay, ‘tis play with one’s life, ‘tis cunning and deceit and contrivance of fraud.
آن نه بازی بلک جانبازیست آن ** حیله و مکر و دغاسازیست آن
Whatsoever would fling you asunder from the Friend, do not listen to it, for it holds loss, loss.
هرچه از یارت جدا اندازد آن ** مشنو آن را کان زیان دارد زیان
(Even) if the gain be a hundred hundredfold, do not accept it: do not, for the sake of the gold, break with the dervish (who is) the treasurer (of the Divine bounty)!420
گر بود آن سود صد در صد مگیر ** بهر زر مگسل ز گنجور ای فقیر
Hear how many a rebuke, hot and cold (kindly and severe), God addressed to the Companions of the Prophet,
این شنو که چند یزدان زجر کرد ** گفت اصحاب نبی را گرم و سرد
Because, in a year of distress (famine), at the sound of the drum they (quitted) without tarrying (and) made void the Friday congregation,
زانک بر بانگ دهل در سال تنگ ** جمعه را کردند باطل بی درنگ
“Lest” (so they said) “others should buy cheap and get the advantage over us in respect of those imported goods.”
تا نباید دیگران ارزان خرند ** زان جلب صرفه ز ما ایشان برند
The Prophet was left alone in prayer with two or three poor men firm (in their faith) and full of supplication.
ماند پیغامبر بخلوت در نماز ** با دو سه درویش ثابت پر نیاز