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6
4209-4233

  • O such-and-such, you know not the value of your soul because God bountifully gave it to you for nothing.
  • قدر جان زان می‌ندانی ای فلان  ** که بدادت حق به بخشش رایگان 

  • His ready money went and his furniture and houses went: he was left (alone) like owls in the deserts. 4210
  • نقد رفت و کاله رفته و خانه‌ها  ** ماند چون چغدان در آن ویرانه‌ها 

  • He cried, “O Lord, Thou gavest (me) provision: the provision is gone: either give (me) some provision or send death.”
  • گفت یا رب برگ دادی رفت برگ  ** یا بده برگی و یا بفرست مرگ 

  • When he became empty, he began to call unto God: he started the tune of “O Lord!” and “O Lord, protect me!”
  • چون تهی شد یاد حق آغاز کرد  ** یا رب و یا رب اجرنی ساز کرد 

  • Since the Prophet has said that the true believer is (like) a lute (mizhar), (which) makes music (only) at the time when it is empty—
  • چون پیمبر گفته مومن مزهرست  ** در زمان خالیی ناله گرست 

  • (For) as soon as it is filled, the minstrel lays it down—do not become full, for sweet is the touch of His hand.
  • چون شود پر مطربش بنهد ز دست  ** پر مشو که آسیب دست او خوشست 

  • Become empty and stay happily between (His) two fingers, for “where” is intoxicated with the wine of “nowhere.” 4215
  • تی شو و خوش باش بین اصبعین  ** کز می لا این سرمستست این 

  • Frowardness departed (from him) and released the water (tears) from his eye: his tears watered (revived) the crops of devotion.
  • رفت طغیان آب از چشمش گشاد  ** آب چشمش زرع دین را آب داد 

  • The reason why the answer to the true believer's prayer is delayed.
  • سبب تاخیر اجابت دعای مومن 

  • Oh, how many a sincere (worshipper) moans in prayer, so that the smoke of his sincerity ascends to Heaven,
  • ای بسا مخلص که نالد در دعا  ** تا رود دود خلوصش بر سما 

  • And from the lamentation of the sinful the perfume of the censer floats up beyond this lofty roof!
  • تا رود بالای این سقف برین  ** بوی مجمر از انین المذنبین 

  • Then the angels beseech God piteously, saying, “O Thou who answerest every prayer and O Thou whose protection is invoked,
  • پس ملایک با خدا نالند زار  ** کای مجیب هر دعا وی مستجار 

  • A faithful slave (of Thine) is making humble entreaty: he knows none but Thee on whom to rely. 4220
  • بنده‌ی مومن تضرع می‌کند  ** او نمی‌داند به جز تو مستند 

  • Thou bestowest Thy bounty (even) on strangers: every ardent wisher gains his desire from Thee.”
  • تو عطا بیگانگان را می‌دهی  ** از تو دارد آرزو هر مشتهی 

  • God saith, “’Tis not that he is despicable (in My sight); (nay), the very deferment of the bounty is (for the sake of) helping him.
  • حق بفرماید که نه از خواری اوست  ** عین تاخیر عطا یاری اوست 

  • Need caused him to turn towards Me from his (former state of) forgetfulness: it dragged him by the hair into My presence.
  • حاجت آوردش ز غفلت سوی من  ** آن کشیدش مو کشان در کوی من 

  • If I satisfy his need, he will go back and (again) become absorbed in that idle play.
  • گر بر آرم حاجتش او وا رود  ** هم در آن بازیچه مستغرق شود 

  • Although he is (now) crying with (all) his soul, ‘O Thou whose protection is invoked,’ let him (continue to) moan with broken heart and wounded breast! 4225
  • گرچه می‌نالد به جان یا مستجار  ** دل شکسته سینه‌خسته گو بزار 

  • It pleases Me (to hear) his (piteous) voice and his cries of ‘O Lord’ and his secret (prayer),
  • خوش همی‌آید مرا آواز او  ** وآن خدایا گفتن و آن راز او 

  • And how in supplication and pleading (with Me) he would fain beguile Me with every sort (of persuasion).”
  • وانک اندر لابه و در ماجرا  ** می‌فریباند بهر نوعی مرا 

  • Parrots and nightingales are put into cages because they give pleasure by their sweet song;
  • طوطیان و بلبلان را از پسند  ** از خوش آوازی قفس در می‌کنند 

  • (But) how should crows and owls be caged? This has never been recorded in story.
  • زاغ را و چغد را اندر قفس  ** کی کنند این خود نیامد در قصص 

  • When two persons, one of them a decrepit old man and the other a fair-chinned (youth), come to (a baker who is) an admirer of handsome boys, 4230
  • پیش شاهد باز چون آید دو تن  ** آن یکی کمپیر و دیگر خوش‌ذقن 

  • And both ask for bread, he will at once fetch the unleavened bread and bid the old man take it;
  • هر دو نان خواهند او زوتر فطیر  ** آرد و کمپیر را گوید که گیر 

  • But how should he (immediately) give bread to the other, by whose figure and cheeks (countenance) he is pleased? Nay, he will delay him
  • وآن دگر را که خوشستش قد و خد  ** کی دهد نان بل به تاخیر افکند 

  • And say to him, “Sit down a (little) while, ’twill do (thee) no harm; for the new bread is baking in the house”;
  • گویدش بنشین زمانی بی‌گزند  ** که به خانه نان تازه می‌پزند