He (Khadir) said, “(God saith), That ‘Allah’ of thine is My ‘Here am I,’ and that supplication and grief and ardour of thine is My messenger (to thee).195
گفت آن الله تو لبیک ماست ** و آن نیاز و درد و سوزت پیک ماست
Thy shifts and attempts to find a means (of gaining access to Me) were (in reality) My drawing (thee towards Me), and released thy feet (from the bonds of worldliness).
حیله‌ها و چاره‌جوییهای تو ** جذب ما بود و گشاد این پای تو
Thy fear and love are the noose to catch My favour: beneath every ‘O Lord’ (of thine) is many a ‘Here am I’ (from Me).”
ترس و عشق تو کمند لطف ماست ** زیر هر یا رب تو لبیکهاست
Far from this prayer is the soul of the fool, because to him it is not permitted to cry “O Lord.”
جان جاهل زین دعا جز دور نیست ** زانک یا رب گفتنش دستور نیست
On his mouth and heart are lock and bolt, to the end that he may not moan unto God in the hour of bale.
بر دهان و بر دلش قفلست و بند ** تا ننالد با خدا وقت گزند
He (God) gave to Pharaoh hundredfold possessions and riches, so that he claimed (Divine) might and majesty.200
داد مر فرعون را صد ملک و مال ** تا بکرد او دعوی عز و جلال
In his whole life that man of evil nature felt no (spiritual) headache, lest he should moan unto God.
در همه عمرش ندید او درد سر ** تا ننالد سوی حق آن بدگهر
God gave him all the empire of this world, (but) He did not give him grief and pain and sorrows.
داد او را جمله ملک این جهان ** حق ندادش درد و رنج و اندهان
Grief is better than the empire of the world, so that you may call unto God in secret.
درد آمد بهتر از ملک جهان ** تا بخوانی مر خدا را در نهان
The call of the griefless is from a frozen heart, the call of the grieving one is from rapture:
خواندن بی درد از افسردگیست ** خواندن با درد از دل‌بردگیست
(’Tis) to withdraw the voice under the lips, to bear in mind (one's) origin and beginning;205
آن کشیدن زیر لب آواز را ** یاد کردن مبدا و آغاز را
(’Tis) the voice become pure and sad, (crying) “O God!” and “O Thou whose help is besought!” and “O Helper!”
آن شده آواز صافی و حزین ** ای خدا وی مستغاث و ای معین
(Even) the moan of a dog for His sake is not void of (Divine) attraction, because every one who desires (Him) is a brigand's captive—
ناله‌ی سگ در رهش بی جذبه نیست ** زانک هر راغب اسیر ره‌زنیست
As (for example) the dog of the Cave, which was freed from (eating) carrion and sat at the table of the (spiritual) emperors:
چون سگ کهفی که از مردار رست ** بر سر خوان شهنشاهان نشست
Until the Resurrection, before the Cave it is drinking in gnostic wise without (any) pot the water of (Divine) mercy.
تا قیامت می‌خورد او پیش غار ** آب رحمت عارفانه بی تغار
Oh, there is many a one in a dog's skin, who hath no name (and fame), yet is not without that cup (of Divine knowledge) in secret.210
ای بسا سگ‌پوست کو را نام نیست ** لیک اندر پرده بی آن جام نیست
Give thy life for this cup, O son: how may victory be (won) without (spiritual) warfare and patience?
جان بده از بهر این جام ای پسر ** بی جهاد و صبر کی باشد ظفر
To show patience for the sake of this is no hardship: show patience, for patience is the key to joy.
صبر کردن بهر این نبود حرج ** صبر کن کالصبر مفتاح الفرج
From this ambush none escaped without some patience and prudence: to prudence, indeed, patience is the foot and hand.
زین کمین بی صبر و حزمی کس نرست ** حزم را خود صبر آمد پا و دست
Exercise prudence in eating (and drinking), for this (food and drink) is poisonous herbage: to exercise prudence is the strength and light of the prophets.
حزم کن از خورد کین زهرین گیاست ** حزم کردن زور و نور انبیاست
He that jumps at every breath of wind is (like) straw, (but) how should the mountain attach any weight to the wind?215
کاه باشد کو به هر بادی جهد ** کوه کی مر باد را وزنی نهد
On every side a ghoul is calling you—“Hark, O brother, (if) you wish (to find) the way, come (hither).
هر طرف غولی همی‌خواند ترا ** کای برادر راه خواهی هین بیا
I will show (you) the way, I will be your kind fellow-traveller, I am the guide (for you) on this intricate path.”
ره نمایم همرهت باشم رفیق ** من قلاووزم درین راه دقیق
She (the ghoul) is not the guide, and she does not know the way. O Joseph, do not go towards that wolfish one!
نه قلاوزست و نه ره داند او ** یوسفا کم رو سوی آن گرگ‌خو
Prudence is this, that you be not beguiled by the fat things and sweets and snares of the World;
حزم این باشد که نفریبد ترا ** چرب و نوش و دامهای این سرا
For she hath neither fat nor sweet: she chants spells of magic and breathes (them) into your ear,220
که نه چربش دارد و نه نوش او ** سحر خواند می‌دمد در گوش او
Saying, “Come in as my guest, O light (of my eyes): the house is yours, and you are mine.”
که بیا مهمان ما ای روشنی ** خانه آن تست و تو آن منی
Prudence is this, that you say (to her), “I have indigestion” or “I am ill, I am a sick man in this charnel-house”;
حزم آن باشد که گویی تخمه‌ام ** یا سقیمم خسته‌ی این دخمه‌ام
Or “My head aches: take away my headache,” or “the son of my maternal uncle has invited me”—
یا سرم دردست درد سر ببر ** یا مرا خواندست آن خالو پسر
For she will give you one (draught of) honey (mixed) with (venomous) stings, so that her honey will plant in you (many) sores.
زانک یک نوشت دهد با نیشها ** که بکارد در تو نوشش ریشها
Whether she give you fifty or sixty (pieces of) gold, she gives you, O fish, (nothing but) flesh on a hook.225
زر اگر پنجاه اگر شصتت دهد ** ماهیا او گوشت در شستت دهد
If she give, when does that deceitful one really give (aught)? The words of the swindler are (like) rotten walnuts.
گر دهد خود کی دهد آن پر حیل ** جوز پوسیدست گفتار دغل
Their rattling robs you of understanding and brain and does not reckon myriads of understandings (even) as one.
ژغژغ آن عقل و مغزت را برد ** صد هزاران عقل را یک نشمرد
(In travelling) your bag and your purse are your friend, (do not care for anything else): if you are Rámín, seek none but your Wísa.
یار تو خرجین تست و کیسه‌ات ** گر تو رامینی مجو جز ویسه‌ات
’Tis your essential self that is your Wísa and beloved, and all these external things are banes to you.
ویسه و معشوق تو هم ذات تست ** وین برونیها همه آفات تست
Prudence is this, that when they (worldlings) invite you, you should not say, “They are enamoured and fond of me.”230
حزم آن باشد که چون دعوت کنند ** تو نگویی مست و خواهان منند
Know that their invitation is (like) the bird's whistle which the fowler gives (while) concealed in (his) place of ambush:
دعوت ایشان صفیر مرغ دان ** که کند صیاد در مکمن نهان
He has put forward a dead bird, (pretending) that this (bird) is making this plaintive noise and cry.
مرغ مرده پیش بنهاده که این ** می‌کند این بانگ و آواز و حنین
The birds think he is one of their kind: they gather round, and he rends their skins—
مرغ پندارد که جنس اوست او ** جمع آید بر دردشان پوست او
Except, no doubt, the bird on which God has bestowed prudence, so that it may not be fooled by that bait and enticement.
جز مگر مرغی که حزمش داد حق ** تا نگردد گیج آن دانه و ملق
Imprudence is assuredly (attended by) repentance. Hear the following story in explanation of this.235
هست بی حزمی پشیمانی یقین ** بشنو این افسانه را در شرح این
How the countryman deceived the townsman and invited him with humble entreaties and great importunity.
فریفتن روستایی شهری را و بدعوت خواندن بلابه و الحاح بسیار
In the past, O brother, there was a townsman (who was) intimate with a countryman.
ای برادر بود اندر ما مضی ** شهریی با روستایی آشنا
Whenever the countryman came to town, he would pitch his tent in the street of the townsman.
روستایی چون سوی شهر آمدی ** خرگه اندر کوی آن شهری زدی
He would be his guest for two or three months, he would be in his shop and at his table,
دو مه و سه ماه مهمانش بدی ** بر دکان او و بر خوانش بدی
And the townsman would provide, free of cost, everything that he wanted during that time.
هر حوایج را که بودش آن زمان ** راست کردی مرد شهری رایگان
(Once) he turned to the townsman and said, “Sire, are you never coming to the country for a holiday?240
رو به شهری کرد و گفت ای خواجه تو ** هیچ می‌نایی سوی ده فرجه‌جو
Bring all your children, (I beg you) in God's name, for this is the time of the rose-garden and the springtide;
الله الله جمله فرزندان بیار ** کین زمان گلشنست و نوبهار
Or come in summer, in the fruit-season, that I may brace my belt to do you service.
یا بتابستان بیا وقت ثمر ** تا ببندم خدمتت را من کمر
Bring your retinue and your children and kinsfolk, and stay in our village three or four months,
خیل و فرزندان و قومت را بیار ** در ده ما باش سه ماه و چهار
For in spring the countryside is pleasant; there are sown fields and lovely anemones.”
که بهاران خطه‌ی ده خوش بود ** کشت‌زار و لاله‌ی دلکش بود