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5
2684-2708

  • Whereby earth and heaven were filled with (spiritual) light: all that is recorded in the Maqálát;
  • که زمین و آسمان پر نور شد  ** در مقالات آن همه مذکور شد 

  • But I will cut short that dialogue, in order that every worthless person may not hear (such) mysteries. 2685
  • لیک کوته کردم آن گفتار را  ** تا ننوشد هر خسی اسرار را 

  • How after many years the Shaykh came from the desert to the city of Ghazna and carried round the basket (as a beggar) in obedience to the behest from the Unseen and distributed amongst the poor all (the money and food) that was collected. “When any one possesses the spirit of the glory of Labbayka (devoted service), letter on letter and messenger after messenger are (sent to him),” as (when) the window of a house is open, sunbeams and moonbeams and rain and letters and so forth never cease (from coming in).
  • آمدن شیخ بعد از چندین سال از بیابان به شهر غزنین و زنبیل گردانیدن به اشارت غیبی و تفرقه کردن آنچ جمع آید بر فقرا هر که را جان عز لبیکست نامه بر نامه پیک بر پیکست چنانک روزن خانه باز باشد آفتاب و ماهتاب و باران و نامه و غیره منقطع نباشد 

  • That (Shaykh who was) obedient to the (Divine) command turned his face towards the city; the city of Ghazna became illumined by his face.
  • رو به شهر آورد آن فرمان‌پذیر  ** شهر غزنین گشت از رویش منیر 

  • A (great) multitude joyfully went out to meet him, (but) he entered (the city) in haste and furtively.
  • از فرح خلقی به استقبال رفت  ** او در آمد از ره دزدیده تفت 

  • All the notables and grandees rose up and made their palaces ready to receive him,
  • جمله اعیان و مهان بر خاستند  ** قصرها از بهر او آراستند 

  • (But) he said, “I do not come from (motives of) self-advertisement: I come not save in humility and beggary.
  • گفت من از خودنمایی نامدم  ** جز به خواری و گدایی نامدم 

  • I have no intention of talking and discoursing: I will go about from door to door with a basket in my hand. 2690
  • نیستم در عزم قال و قیل من  ** در به در گردم به کف زنبیل من 

  • I am devoted to the (Divine) edict, for ’tis commanded by God that I should be a beggar, a beggar, a beggar.
  • بنده فرمانم که امرست از خدا  ** که گدا باشم گدا باشم گدا 

  • I will not use choice expressions in begging: I will tread the way of none but the vile beggars,
  • در گدایی لفظ نادر ناورم  ** جز طریق خس گدایان نسپرم 

  • That I may be completely overwhelmed with abasement, and that I may hear abusive words from high and low.
  • تا شوم غرقه‌ی مذلت من تمام  ** تا سقطها بشنوم از خاص و عام 

  • God's command is my (very) soul, and I am its follower: He has commanded me to be covetous, (for) ‘base is he that covets.’
  • امر حق جانست و من آن را تبع  ** او طمع فرمود ذل من طمع 

  • Since the Sultan of the Judgement desires covetousness from me, dust on the head of contentment henceforth! 2695
  • چون طمع خواهد ز من سلطان دین  ** خاک بر فرق قناعت بعد ازین 

  • He has desired covetousness: how should I be ambitious of glory? He has desired beggary: how should I exercise sovereignty?
  • او مذلت خواست کی عزت تنم  ** او گدایی خواست کی میری کنم 

  • Henceforth beggary and abasement are my (very) soul: in my wallet are twenty (consummate beggars like) ‘Abbás.”
  • بعد ازین کد و مذلت جان من  ** بیست عباس‌اند در انبان من 

  • The Shaykh would go about, with a basket in his hand, (saying, “Give) something, Sir, for God's sake, if He prompt you (to be generous).”
  • شیخ بر می‌گشت زنبیلی به دست  ** شیء لله خواجه توفیقیت هست 

  • His inward experiences were higher than the Footstool and the Throne (of God); his (external) business was (to cry), “Something for God's sake, something for God's sake!”
  • برتر از کرسی و عرش اسرار او  ** شیء لله شیء لله کار او 

  • The prophets, every one, ply this same trade: the people (to whom they are sent) are (really) destitute, (yet) they (the prophets) practise beggary, 2700
  • انبیا هر یک همین فن می‌زنند  ** خلق مفلس کدیه ایشان می‌کنند 

  • Crying, “Lend to God, lend to God,” and persevering contrariously in (the exhortation) “Help God!”
  • اقرضوا الله اقرضوا الله می‌زنند  ** بازگون بر انصروا الله می‌تنند 

  • This Shaykh is going as a suppliant from door to door, (while) in Heaven a hundred doors are opened for the Shaykh,
  • در به در این شیخ می‌آرد نیاز  ** بر فلک صد در برای شیخ باز 

  • Because the beggary that he practised (so) diligently was for the sake of God, not for the sake of his gullet;
  • که آن گدایی که آن به جد می‌کرد او  ** بهر یزدان بود نه از بهر گلو 

  • And even if he had done it for the sake of his gullet, that gullet hath (is endowed with) exorbitance by the Light of God.
  • ور بکردی نیز از بهر گلو  ** آن گلو از نور حق دارد غلو 

  • As regards him, the eating of bread and honey and the drinking of milk is better than the forty days' seclusion and the three days' fast of a hundred dervishes. 2705
  • در حق او خورد نان و شهد و شیر  ** به ز چله وز سه روزه‌ی صد فقیر 

  • He eats Light, do not say he eats bread: he sows anemones (though) in appearance he feeds (on them).
  • نور می‌نوشد مگو نان می‌خورد  ** لاله می‌کارد به صورت می‌چرد 

  • Like the flame that consumes the oil (wax) in a candle, from his eating and drinking there is an increase of light for the company.
  • چون شراری کو خورد روغن ز شمع  ** نور افزاید ز خوردش بهر جمع 

  • God hath said, “Be not immoderate,” in reference to the eating of bread; He hath not said, “Be satisfied,” in reference to the eating of Light.
  • نان‌خوری را گفت حق لاتسرفوا  ** نور خوردن را نگفتست اکتفوا