How many idols did Ahmad (Mohammed) break in the world, that the (religious) communities might cry “O Lord”!
چند بت بشکست احمد در جهان ** تا که یا رب گوی گشتند امتان
Had it not been for the efforts of Ahmad, you also, like your ancestors, would be worshipping idols.
گر نبودی کوشش احمد تو هم ** میپرستیدی چو اجدادت صنم
This head of yours has been delivered from bowing to idols, in order that you may acknowledge his rightful claim upon the (gratitude of the religious) communities.
این سرت وارست از سجدهی صنم ** تا بدانی حق او را بر امم
If you speak, speak thanks for this deliverance, that he may also deliver you from the idol within.
گر بگویی شکر این رستن بگو ** کز بت باطن همت برهاند او
Since he has delivered your head from idols, do you deliver your heart also by means of that strength (which you have gained from him).370
مر سرت را چون رهانید از بتان ** هم بدان قوت تو دل را وارهان
You have neglected to give thanks for the Religion because you got it for nothing as an inheritance from your father.
سر ز شکر دین از آن بر تافتی ** کز پدر میراث مفتاش یافتی
How should a man who inherits know the value of wealth? A Rustam tore his soul (suffered agonies in acquiring it), (whereas) Zál got it cost-free.
مرد میراثی چه داند قدر مال ** رستمی جان کند و مجان یافت زال
“When I cause (any one) to weep, My mercy is aroused: that wailer drinks of (enjoys) My bounty.
چون بگریانم بجوشد رحمتم ** آن خروشنده بنوشد نعمتم
If I do not wish to give, (then) indeed I do not show him (the desired gift), (but) when I have closed (contracted) his heart (with grief), I open (expand) it (with joy).
گر نخواهم داد خود ننمایمش ** چونش کردم بسته دل بگشایمش
My mercy is dependent on that goodly weeping: when he weeps, waves rise from the sea of (My) mercy.”375
رحمتم موقوف آن خوش گریههاست ** چون گریست از بحر رحمت موج خاست
How by Divine inspiration Shaykh Ahmad son of Khizrúya bought halwá (sweetmeat) for his creditors.
حلوا خریدن شیخ احمد خضرویه قدس الله سره العزیز جهت غریمان به الهام حق
There was a Shaykh who was continually in debt because of the generosity which that illustrious one had (in his nature).
بود شیخی دایما او وامدار ** از جوانمردی که بود آن نامدار
He used to make myriads of debts (by borrowing) from the great, and spend (all the money) upon the poor (dervishes) of the world.
ده هزاران وام کردی از مهان ** خرج کردی بر فقیران جهان
He had also built a monastery (for Súfís) by (running into) debt; he had devoted life and wealth and monastery (to God).
هم به وام او خانقاهی ساخته ** جان و مال و خانقه درباخته
God was paying his debts from every quarter: God made flour out of sand for the Friend's (Abraham's) sake.
وام او را حق ز هر جا میگزارد ** کرد حق بهر خلیل از ریگ آرد
The prophet said that two angels are (always) praying here in the markets, (saying),380
گفت پیغمبر که در بازارها ** دو فرشته میکنند ایدر دعا
“O God, do Thou give the prodigal a boon in return, and O God do Thou give the miserly a bane (in return).”
کای خدا تو منفقان را ده خلف ** ای خدا تو ممسکان را ده تلف
Especially (does this apply to) the prodigal who has freely spent his soul (life) and made his throat a sacrifice to the Creator.
خاصه آن منفق که جان انفاق کرد ** حلق خود قربانی خلاق کرد
He offers his throat, like Ismá‘íl (Ishmael): the knife cannot do anything to (hurt) his throat.
حلق پیش آورد اسماعیلوار ** کارد بر حلقش نیارد کرد کار
On this account, then, the martyrs are living and joyous: do not, infidel-like, look at the body (alone),
پس شهیدان زنده زین رویند و خوش ** تو بدان قالب بمنگر گبروش
Since God hath given them in return the spirit of everlastingness—a spirit safe from grief and pain and misery.385
چون خلف دادستشان جان بقا ** جان ایمن از غم و رنج و شقا
The debtor Shaykh acted in this fashion for years, taking and giving like a steward.
شیخ وامی سالها این کار کرد ** میستد میداد همچون پای مرد
He was sowing seeds till the day of death, that on the day of death he might be a most glorious prince.
تخمها میکاشت تا روز اجل ** تا بود روز اجل میر اجل
When the Shaykh's life reached its end and he saw in his (bodily) existence the signs of death,
چون که عمر شیخ در آخر رسید ** در وجود خود نشان مرگ دید
The creditors were seated together around him, (while) the Shaykh was gently melting on himself, like a candle.
وامداران گرد او بنشسته جمع ** شیخ بر خود خوش گدازان همچو شمع
The creditors had become despairing and sour-faced: the pain in (their) hearts was accompanied by pain in (their) lungs.390
وامداران گشته نومید و ترش ** درد دلها یار شد با درد شش
“Look at these evil-thinking men,” said the Shaykh. “Hath not God four hundred gold dinars?”
شیخ گفت این بد گمانان را نگر ** نیست حق را چار صد دینار زر
A boy outside shouted “Halwá!” and bragged of (the excellence of) the halwá in hope of (getting) some dángs.
The Shaykh with (a nod of) his head directed the famulus to go and buy the whole of the halwá,
شیخ اشارت کرد خادم را به سر ** که برو آن جمله حلوا را بخر
(Saying to himself), “so that the creditors, when they eat the halwá, for a (short) while may not look bitterly on me.”
تا غریمان چون که آن حلوا خورند ** یک زمانی تلخ در من ننگرند
The famulus at once went out through the doorway to buy with gold the halwá entire.395
در زمان خادم برون آمد به در ** تا خرد او جمله حلوا ز ان پسر
He said to the boy, “How much is the halwá in the lump?” The boy said, “Half a dinar and some small change.”
گفت او را جملهی حلوا به چند ** گفت کودک نیم دیناری و اند
“Nay,” he replied; “don't ask too much from Súfís: I will give you half a dinar. Say no more.”
گفت نه از صوفیان افزون مجو ** نیم دینارت دهم دیگر مگو
The boy put the tray before the Shaykh. Behold (now) the mysterious secret thoughts of the Shaykh!
او طبق بنهاد اندر پیش شیخ ** تو ببین اسرار سر اندیش شیخ
He made a sign to the creditors (as though to say), “Look, this gift (of sweetmeat) is a present (to you): eat this gladly, it is lawful (food).”
کرد اشارت با غریمان کین نوال ** نک تبرک خوش خورید این را حلال
When the tray was emptied, the boy took it and said, “Give me the gold, O Sage.”400
چون طبق خالی شد آن کودک ستد ** گفت دینارم بده ای با خرد
The Shaykh said, “From where shall I get the money? I am in debt and going towards non-existence.”
شیخ گفتا از کجا آرم درم ** وام دارم میروم سوی عدم
The boy in (his) grief dashed the tray upon the ground; he raised (his voice in) lamentation and weeping and moaning.
کودک از غم زد طبق را بر زمین ** ناله و گریه بر آورد و حنین
The boy was weeping with loud sobs because of the swindle, (and crying), “Would that both my legs had been broken (ere I came hither)!
میگریست از غبن کودک های های ** کای مرا بشکسته بودی هر دو پای
Would that I had loitered round the bath-stove and had not passed by the door of this monastery!
کاشکی من گرد گلخن گشتمی ** بر در این خانقه نگذشتمی
Lickspittle gluttonous Súfís, dogs at heart and washing their faces like cats!”405
صوفیان طبل خوار لقمه جو ** سگ دلان و همچو گربه روی شو
At the boy's clamour all and sundry gathered there and crowded round the boy.
از غریو کودک آن جا خیر و شر ** گرد آمد گشت بر کودک حشر
He came to the Shaykh and said, “O cruel Shaykh, know for sure that my master will kill me (with blows).
پیش شیخ آمد که ای شیخ درشت ** تو یقین دان که مرا استاد کشت
If I go (back) to him empty-handed, he will kill me: wilt thou give (him) leave (to do that)?”
گر روم من پیش او دست تهی ** او مرا بکشد اجازت میدهی
And those creditors too turned to the Shaykh with disbelief and denial, saying, “What was this anyhow?
و آن غریمان هم به انکار و جحود ** رو به شیخ آورده کاین باری چه بود
Thou hast devoured our property and art carrying off thy iniquities (to the next world): for what reason was this other injustice (put) on the top (of all the rest)?”410
مال ما خوردی مظالم میبری ** از چه بود این ظلم دیگر بر سری
Till afternoon prayers the boy wept; the Shaykh closed his eyes and did not look at him.
تا نماز دیگر آن کودک گریست ** شیخ دیده بست و در وی ننگریست
The Shakyh, unconcerned with abuse and opposition, had withdrawn his moon-like face under the coverlet,
شیخ فارغ از جفا و از خلاف ** در کشیده روی چون مه در لحاف
Pleased with eternity, pleased with death, joyous, unconcerned with revilement and the talk of high or low.
با ازل خوش با اجل خوش شاد کام ** فارغ از تشنیع و گفت خاص و عام
He in whose face the Beloved smiles sweetly, what harm can befall him from the sour looks of (other) people?
آن که جان در روی او خندد چو قند ** از ترش رویی خلقش چه گزند
He on whose eye the Beloved bestows a kiss, how should he grieve at Heaven and its anger?415
آن که جان بوسه دهد بر چشم او ** کی خورد غم از فلک وز خشم او