By was of illustration, it would be ingratitude to dispute with your benefactor,365
باشد آن کفران نعمت در مثال ** که کنی با محسن خود تو جدال
Saying, “O do not want this kindness, I am annoyed by it: why art thou troubling me?
که نمی‌باید مرا این نیکوی ** من برنجم زین چه رنجم می‌شوی
Do (me) a favour, take away this kindness; I do not desire an eye: blind me at once!”
لطف کن این نیکوی را دور کن ** من نخواهم چشم زودم کور کن
Hence the people of Saba said, “ (O Lord), put a far distance between us: our blemish is better for us, take away our adornment.
پس سبا گفتند باعد بیننا ** شیننا خیر لنا خذ زیننا
We do not desire these palaces and orchards, nor fair women nor that safety and ease (which we now enjoy).
ما نمی‌خواهیم این ایوان و باغ ** نه زنان خوب و نه امن و فراغ
Towns near to each other are bad; the desert, where the wild beasts are, is good.”370
شهرها نزدیک همدیگر بدست ** آن بیابانست خوش کانجا ددست
Man craves winter in summer, and when winter comes, he likes it not,
یطلب الانسان فی الصیف الشتا ** فاذا جاء الشتا انکر ذا
For he is never content with any state (of things), neither with poverty nor with a life of plenty
فهو لا یرضی بحال ابدا ** لا بضیق لا بعیش رغدا
May Man be killed! How ungrateful he is!Whenever he obtains guidance, he spurns it.
قتل الانسان ما اکفره ** کلما نال هدی انکره
The carnal soul is of this sort, hence it ought to be killed : that Exalted One hath said, “Kill yourselves.”
نفس زین سانست زان شد کشتنی ** اقتلوا انفسکم گفت آن سنی
It is a triagonal thorn: however you may place it, it will pierce, and how will you escape from its stab?375
خار سه سویست هر چون کش نهی ** در خلد وز زخم او تو کی جهی
Set the thorn on fire with renunciation of sensual passion, and cling to the righteous friend.
آتش ترک هوا در خار زن ** دست اندر یار نیکوکار زن
When the people of Saba carried (their ingratitude) beyond bounds, saying, “In our opinion, pestilence is better than the zephyr,”
چون ز حد بردند اصحاب سبا ** که بپیش ما وبا به از صبا
Their counselors began to admonish (them) and restrain (them) from impiety and ingratitude;
ناصحانشان در نصیحت آمدند ** از فسوق و کفر مانع می‌شدند
(But) they sought to take the lives of their counselors, and sowed the seed of impiety and unthankfulness.
قصد خون ناصحان می‌داشتند ** تخم فسق و کافری می‌کاشتند
When the (Divine) decree comes to pass, this (whole) world becomes cramped (so that there is no escape); by the (Divine) decree sweetmeat becomes anguish to the mouth.380
چون قضا آید شود تنگ این جهان ** از قضا حلوا شود رنج دهان
He ( the Prophet) said, “When the Decree comes, the (widest) expanse is narrow; when the Decree comes, the eyes are veiled.”
گفت اذا جاء القضا ضاق الفضا ** تحجب الابصار اذ جاء القضا
The eye is bandaged at the time if the Decree, so that the eye does not see the eye’s collyrium.
چشم بسته می‌شود وقت قضا ** تا نبیند چشم کحل چشم را
When the cunning of that Horseman has raised the dust, the dust keeps thee off from calling for aid.
مکر آن فارس چو انگیزید گرد ** آن غبارت ز استغاثت دور کرد
Go towards the Horseman, go not towards the dust; else the cunning of the Rider will beat upon thee.
سوی فارس رو مرو سوی غبار ** ورنه بر تو کوبد آن مکر سوار
God said, “He whom this wolf devoured, he saw the wolf’s dust; how did not he make piteous moan?”385
گفت حق آن را که این گرگش بخورد ** دید گرد گرگ چون زاری نکرد
Did not he know the wolf’s dust? (Then), with such knowledge, why did he graze?
او نمی‌دانست گرد گرگ را ** با چنین دانش چرا کرد او چرا
Sheep know the smell of the harmful wolf and creep away in every direction.
گوسفندان بوی گرگ با گزند ** می‌بدانند و بهر سو می‌خزند
The brain of animals knows the smell of the lion and bids farewell to grazing.
مغز حیوانات بوی شیر را ** می‌بداند ترک می‌گوید چرا
Thou hast smelt the lion of (God’s) wrath. Turn back! Consort with prayer and dread!
بوی شیر خشم دیدی باز گرد ** با مناجات و حذر انباز گرد
That multitude (of Saba) did not turn back from the wolf’s dust, and after the dust the wolf of tribulation came on his might.390
وا نگشتند آن گروه از گرد گرگ ** گرگ محنت بعد گرد آمد سترگ
In wrath he tore to pieces those sheep which shut their eyes to the shepherd, Wisdom.
بر درید آن گوسفندان را بخشم ** که ز چوپان خرد بستند چشم
How oft did the shepherd call them! And they came not: they were throwing the dust of resentment in the eyes of the shepherd,
چند چوپانشان بخواند و نامدند ** خاک غم در چشم چوپان می‌زدند
Saying, “Begone: we ourselves are better shepherds than thou. How should we become (thy) followers? We are chieftains, every one (of us).
که برو ما از تو خود چوپان‌تریم ** چون تبع گردیم هر یک سروریم
We are food for the wolf, and we are not for the Friend; we are fuel for the Fire, and we are not for dishonour.”
طعمه‌ی گرگیم و آن یار نه ** هیزم ناریم و آن عار نه
A heathen pride was in their brains: the raven croaked disaster over the traces of their habitation.395
حمیتی بد جاهلیت در دماغ ** بانگ شومی بر دمنشان کرد زاغ
They were digging a pit for the oppressed” they (themselves) fell into the pit, crying “Alas!”
بهر مظلومان همی‌کندند چاه ** در چه افتادند و می‌گفتند آه
They tore the coats of the Josephs (the prophets and saints), and that which they gave they got, piece by piece.
پوستین یوسفان بکشافتند ** آنچ می‌کردند یک یک یافتند
Who is that Joseph? Thy God-seeking heart, bound as a captive in thy abode.
کیست آن یوسف دل حق‌جوی تو ** چون اسیری بسته اندر کوی تو
Thou hast bound a Gabriel on a pillar, thou hast wounded his wings and plumes in a hundred places.
جبرئیلی را بر استن بسته‌ای ** پر و بالش را به صد جا خسته‌ای
Thou settest before him a roasted calf, thou fetchest (ground) straw and bringest him to the straw-barn,400
پیش او گوساله بریان آوری ** گه کشی او را به کهدان آوری
Saying, “Eat; this is a dainty meal for us,” (although) for him there is no food but meeting God face to face.
که بخور اینست ما را لوت و پوت ** نیست او را جز لقاء الله قوت
On account of this torment and tribulation that afflicted (heart) is complaining of thee to God,
زین شکنجه و امتحان آن مبتلا ** می‌کند از تو شکایت با خدا
Crying, “O God, deliver (me) from this old wolf!” He (God) saith to it, “Lo, the hour is (wellnigh) come: have patience.
I will demand justice for thee from every heedless one: who gives justice but God, the Dealer of justice?”
داد تو وا خواهم از هر بی‌خبر ** داد کی دهد جز خدای دادگر
It (the heart) says, “ My patience is lost in separation from Thy face, O Lord.405
او همی‌گوید که صبرم شد فنا ** در فراق روی تو یا ربنا
I am (like) Ahmad ( Mohammad) left forsaken in the hands of the Jews, I am (like) Salih fallen into prison (amongst the people) of Thamud.
احمدم در مانده در دست یهود ** صالحم افتاده در حبس ثمود
O Thou that bestowed felicity on the souls of the prophets, either slay me or call me back (to Thee) or come (Thyself).
ای سعادت‌بخش جان انبیا ** یا بکش یا باز خوانم یا بیا
(Even) the infidels cannot endure to be separated from Thee: he (every infidel) is saying, ‘O would that I had been dust!’
با فراقت کافران را نیست تاب ** می‌گود یا لیتنی کنت تراب
This is the state of him (the infidel) who in sooth belongs to that side (is beyond the pale): how (then) should one that belongs to Thee be (patient) without Thee?”
حال او اینست کو خود زان سوست ** چون بود بی تو کسی کان توست
God saith, “Yea, O pure (heart); but hearken (unto Me) and have patience, for patience is better.410
حق همی‌گوید که آری ای نزه ** لیک بشنو صبر آر و صبر به
The dawn is near. Hush, do not wail! I am striving for thee, do not thou strive.”
صبح نزدیکست خامش کم خروش ** من همی‌کوشم پی تو تو مکوش
The rest of the Story of the Khwaja’s going to the village on the invitation of the countryman.
بقیه‌ی داستان رفتن خواجه به دعوت روستایی سوی ده
It (this digression) has passed beyond bounds: return, O valiant friend. The countryman, mark you, took the Khwaja to his house.
شد ز حد هین باز گرد ای یار گرد ** روستایی خواجه را بین خانه برد
Put aside the story of the people of Saba: tell how the Khwaja came to the village.
قصه‌ی اهل سبا یک گوشه نه ** آن بگو کان خواجه چون آمد به ده
The countryman used blandishments in ingratiating himself, until he made the Khwaja’s prudence crazy.
روستایی در تملق شیوه کرد ** تا که حزم خواجه را کالیوه کرد