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5
483-507

  • Afterwards he said to him, “O noble chief, what is this full wallet in your hand?”
  • بعد از آن گفتش کای سالار حر  ** چیست اندر دستت این انبان پر 

  • He replied, “My bread and provender and food left over from last night, (which) I am taking along (with me) to nourish my body.”
  • گفت نان و زاد و لوت دوش من  ** می‌کشانم بهر تقویت بدن 

  • “Why don't you give (some) bread and provender to the dog?” he asked. He replied, “I have not love and liberality to this extent. 485
  • گفت چون ندهی بدان سگ نان و زاد  ** گفت تا این حد ندارم مهر و داد 

  • Bread cannot be obtained (by a traveller) on the road without money, but water from the eyes costs nothing.”
  • دست ناید بی‌درم در راه نان  ** لیک هست آب دو دیده رایگان 

  • He (the beggar) said, “Earth be on your head, O water-skin full of wind! for in your opinion a crust of bread is better than tears.”
  • گفت خاکت بر سر ای پر باد مشک  ** که لب نان پیش تو بهتر ز اشک 

  • Tears are (originally) blood and have been turned by grief into water: idle tears have not the value of earth.
  • اشک خونست و به غم آبی شده  ** می‌نیرزد خاک خون بیهده 

  • He (the Arab) made the whole of himself despicable, like Iblís: a piece of this whole is naught but vile.
  • کل خود را خوار کرد او چون بلیس  ** پاره‌ی این کل نباشد جز خسیس 

  • I am the (devoted) slave of him who will not sell his existence save to that bounteous and munificent Sovereign, 490
  • من غلام آنک نفروشد وجود  ** جز بدان سلطان با افضال و جود 

  • (So that) when he weeps, heaven begins to weep, and when he moans (in supplication), the celestial sphere begins to cry, “O Lord!”
  • چون بگرید آسمان گریان شود  ** چون بنالد چرخ یا رب خوان شود 

  • I am the (devoted) slave of that high-aspiring copper which humbles itself to naught but the Elixir.
  • من غلام آن مس همت‌پرست  ** کو به غیر کیمیا نارد شکست 

  • Lift up in prayer a broken hand: the loving kindness of God flies towards the broken.
  • دست اشکسته برآور در دعا  ** سوی اشکسته پرد فضل خدا 

  • If thou hast need of deliverance from this narrow dungeon (the world), O brother, go without delay (and cast thyself) on the fire.
  • گر رهایی بایدت زین چاه تنگ  ** ای برادر رو بر آذر بی‌درنگ 

  • Regard God's contrivance and abandon thine own contrivance: oh, by His contrivance (all) the contrivance of contrivers is put to shame. 495
  • مکر حق را بین و مکر خود بهل  ** ای ز مکرش مکر مکاران خجل 

  • When thy contrivance is naughted in the contrivance of the Lord, thou wilt open a most marvellous hiding-place,
  • چونک مکرت شد فنای مکر رب  ** برگشایی یک کمینی بوالعجب 

  • Of which hiding-place the least (treasure) is everlasting life (occupied) in ascending and mounting higher.
  • که کمینه‌ی آن کمین باشد بقا  ** تا ابد اندر عروج و ارتقا 

  • Explaining that no evil eye is so deadly to a man as the eye of self-approval, unless his eye shall have been transformed by the Light of God, so that “he hears through Me and sees through Me,” and (unless) his self shall have become selfless.
  • در بیان آنک هیچ چشم بدی آدمی را چنان مهلک نیست کی چشم پسند خویشتن مگر کی چشم او مبدل شده باشد به نور حق که بی یسمع و بی یبصر و خویشتن او بی‌خویشتن شده 

  • Do not regard thy peacock-feathers but regard thy feet, in order that the mischief of the (evil) eye may not waylay thee;
  • پر طاوست مبین و پای بین  ** تا که س العین نگشاید کمین 

  • For (even) a mountain slips (from its foundations) at the eye of the wicked: read and mark in the Qur’án (the words) they cause thee to stumble.
  • که بلغزد کوه از چشم بدان  ** یزلقونک از نبی بر خوان بدان 

  • From (their) looking (at him), Ahmad (Mohammed), (who was) like a mountain, slipped in the middle of the road, without mud and without rain. 500
  • احمد چون کوه لغزید از نظر  ** در میان راه بی‌گل بی‌مطر 

  • He remained in astonishment, saying, “Wherefore is this slipping? I do not think that this occurrence is empty (of meaning),”
  • در عجب درماند کین لغزش ز چیست  ** من نپندارم که این حالت تهیست 

  • Until the Verse (of the Qur’án) came and made him aware that this had happened to him in consequence of the evil eye and enmity (of the unbelievers).
  • تا بیامد آیت و آگاه کرد  ** کان ز چشم بد رسیدت وز نبرد 

  • (God said to the Prophet), “Had it been any one except thee, he would at once have been annihilated: he would have become the prey of the (evil) eye and in thrall to destruction;
  • گر بدی غیر تو در دم لا شدی  ** صید چشم و سخره‌ی افنا شدی 

  • But there came (from Me) a protection, sweeping along (majestically), and thy slipping was (only) for a sign.”
  • لیک آمد عصمتی دامن‌کشان  ** وین که لغزیدی بد از بهر نشان 

  • Take a warning, look on that mountain, and do not expose thy (petty) leaf (to destruction), O thou who art less than a straw. 505
  • عبرتی گیر اندر آن که کن نگاه  ** برگ خود عرضه مکن ای کم ز کاه 

  • Commentary on “And verily those who disbelieve wellnigh cause thee to slip by their (malignant) eyes.”
  • تفسیر و ان یکاد الذین کفروا لیزلقونک بابصارهم الایه 

  • “O Messenger of Allah, some persons in that assembly (of the unbelievers) smite with their (evil) eye the vultures (flying aloft).
  • یا رسول‌الله در آن نادی کسان  ** می‌زنند از چشم بد بر کرکسان 

  • By their looks the head of the lion of the jungle is cloven asunder, so that the lion makes moan.
  • از نظرشان کله‌ی شیر عرین  ** وا شکافد تا کند آن شیر انین