O camel-driver, unload the camels: ’tis the city of Tabríz and the district of the rose-garden.
ساربانا بار بگشا ز اشتران ** شهر تبریزست و کوی گلستان
This garden hath the splendour of Paradise: this Tabríz hath the brilliance of Heaven.
فر فردوسیست این پالیز را ** شعشعه‌ی عرشیست این تبریز را
At every moment of time joy-enkindling odours diffused by the Spirit (are floating down) from above the empyrean upon the inhabitants of Tabríz.”3115
هر زمانی نور روح‌انگیز جان ** از فراز عرش بر تبریزیان
When the poor stranger sought the Inspector's house, the people told him that the loved one had passed away.
چون وثاق محتسب جست آن غریب ** خلق گفتندش که بگذشت آن حبیب
“The day before yesterday,” they said, “he removed from this world: (every) man and woman is pale (with grief) for the calamity that has overtaken him.
او پریر از دار دنیا نقل کرد ** مرد و زن از واقعه‌ی او روی‌زرد
That celestial peacock went to Heaven, when the scent (intimation) of Heaven reached him from invisible messengers.
رفت آن طاوس عرشی سوی عرش ** چون رسید از هاتفانش بوی عرش
Although his shadow was the refuge of people (seeking protection), the Sun rolled it up very quickly.
سایه‌اش گرچه پناه خلق بود ** در نوردید آفتابش زود زود
He pushed off his boat from this beach the day before yesterday: the Khwája had become sated with this house of sorrow.”3120
راند او کشتی ازین ساحل پریر ** گشته بود آن خواجه زین غم‌خانه سیر
The (poor) man shrieked and fell senseless: you would say that he too had given up the ghost (and followed) on the heels (of his friend).
نعره‌ای زد مرد و بیهوش اوفتاد ** گوییا او نیز در پی جان بداد
Then they threw julep and water on his face: his fellow-travellers wept and bewailed his plight.
پس گلاب و آب بر رویش زدند ** همرهان بر حالتش گریان شدند
He remained unconscious till nightfall, and then his soul returned, half-dead, from the Unseen.
تا به شب بی‌خویش بود و بعد از آن ** نیم مرده بازگشت از غیب جان
How the poor stranger was informed of the Inspector's death and begged God to pardon him for having relied upon a created being and having rested his hopes upon the bounty of a created being; and how he remembered the blessings he had received from God, and turned to God and repented of his sin: “then those who disbelieve equal (Him with others).”
باخبر شدن آن غریب از وفات آن محتسب و استغفار او از اعتماد بر مخلوق و تعویل بر عطای مخلوق و یاد نعمتهای حق کردنش و انابت به حق از جرم خود ثم الذین کفروا بربهم یعدلون
When he came to his senses, he said, “O Maker, I am a sinner: I was setting my hopes on (Thy) creatures.
چون به هوش آمد بگفت ای کردگار ** مجرمم بودم به خلق اومیدوار
Though the Khwája had shown great generosity, (yet) that was never a match for Thy bounty.3125
گرچه خواجه بس سخاوت کرده بود ** هیچ آن کفو عطای تو نبود
He gave the cap, but Thou the head filled with intelligence; he gave the coat, but Thou the tall figure and stature (of its wearer).
او کله بخشید و تو سر پر خرد ** او قبا بخشید و تو بالا و قد
He gave me gold, but Thou the hand that counts gold; he gave me the beast for riding, but Thou the mind that rides it.
او زرم داد و تو دست زرشمار ** او ستورم داد و تو عقل سوار
The Khwája gave me the candle, but Thou the cool (bright and cheerful) eye; the Khwája gave me the dessert, but Thou the food-receiving (stomach).
خواجه شمعم دادو تو چشم قریر ** خواجه نقلم داد و تو طعمه‌پذیر
He gave me the stipend, but Thou life and animate existence; his promise was gold, but Thy promise the pure things (of the spirit).
او وظیفه داد و تو عمر و حیات ** وعده‌اش زر وعده‌ی تو طیبات
He gave me a house, but Thou the sky and the earth: in Thy house he and a hundred like him (grow) fat.3130
او وثاقم داد و تو چرخ و زمین ** در وثاقت او و صد چون او سمین
Gold is Thine: he did not create gold. Bread is Thine: bread came to him from Thee.
زر از آن تست زر او نافرید ** نان از آن تست نان از تش رسید
Thou also gavest him generosity and pity, and his joy was increased by (showing) that generosity.
آن سخا و رحم هم تو دادیش ** کز سخاوت می‌فزودی شادیش
I made him my qibla (object of desire): I let the original qibla-Maker fall (into neglect).”
من مرورا قبله‌ی خود ساختم ** قبله‌ساز اصل را انداختم
Where were we when the Judge of Judgement (Day) was sowing reason in the water and clay (of Adam)?—
ما کجا بودیم کان دیان دین ** عقل می‌کارید اندر آب و طین
Since (’twas for us that) He was producing the sky from non-existence and spreading this carpet of earth,3135
چون همی کرد از عدم گردون پدید ** وین بساط خاک را می‌گسترید
And making lamps of the stars, and of the (four) natural properties a lock together with the keys (to open it).
ز اختران می‌ساخت او مصباح‌ها ** وز طبایع قفل با مفتاح‌ها
Oh, how many structures hidden (from sight) and plain to see has He enclosed in this roof (heaven) and this carpet (earth)!
ای بسا بنیادها پنهان و فاش ** مضمر این سقف کرد و این فراش