Since he alone was the ultimate goal in Love, therefore God singled him out from the (other) prophets,
منتهی در عشق چون او بود فرد ** پس مر او را ز انبیا تخصیص کرد
(Saying), “Had it not been for pure Love's sake, how should I have bestowed an existence on the heavens?
گر نبودی بهر عشق پاک را ** کی وجودی دادمی افلاک را
I have raised up the lofty celestial sphere, that thou mayst apprehend the sublimity of Love.2740
من بدان افراشتم چرخ سنی ** تا علو عشق را فهمی کنی
Other benefits come from the celestial sphere: it is like the egg, (while) these (benefits) are consequential, like the chick.
منفعتهای دیگر آید ز چرخ ** آن چو بیضه تابع آید این چو فرخ
I have made the earth altogether lowly, that thou mayst gain some notion of the lowliness of lovers.
خاک را من خوار کردم یک سری ** تا ز خواری عاشقان بویی بری
We have given greenness and freshness to the earth, that thou mayst become acquainted with the (spiritual) transmutation of the dervish.”
خاک را دادیم سبزی و نوی ** تا ز تبدیل فقیر آگه شوی
These firm-set mountains describe (represent) to thee the state of lovers in steadfastness,
با تو گویند این جبال راسیات ** وصف حال عاشقان اندر ثبات
Although that (state) is a reality, while this (description) is (only) an image, O son, (which is employed) in order that he (who offers it) may bring it nearer to thy understanding.2745
گرچه آن معنیست و این نقش ای پسر ** تا به فهم تو کند نزدیک‌تر
They liken anguish to thorns; it is not that (in reality), but they do so as a means of arousing (thy) attention.
غصه را با خار تشبیهی کنند ** آن نباشد لیک تنبیهی کنند
When they called a hard heart “stony,” that was (really) inappropriate, (but) they made it serve as a similitude.
آن دل قاسی که سنگش خواندند ** نامناسب بد مثالی راندند
The archetype of that (object of comparison) is inconceivable: put the blame on thy conceptual faculty, and do not regard it (the archetype) as negated (nonexistent).
در تصور در نیاید عین آن ** عیب بر تصویر نه نفیش مدان
How the Shaykh, in obedience to the intimation from the Unseen, went with his basket four times in one day to the house of a certain Amír for the purpose of begging; and how the Amír rebuked him for his impudence, and how he excused himself to the Amír.
رفتن این شیخ در خانه‌ی امیری بهر کدیه روزی چهار بار به زنبیل به اشارت غیب و عتاب کردن امیر او را بدان وقاحت و عذر گفتن او امیر را
One day the Shaykh went four times to the palace of an Amír, in order to beg like a dervish,
شیخ روزی چار کرت چون فقیر ** بهر کدیه رفت در قصر امیر
(With) a basket in his hand, crying, “Something for God's sake! The Creator of the soul is seeking a piece of bread.”2750
در کفش زنبیل و شی لله زنان ** خالق جان می‌بجوید تای نان
’Tis preposterous, O son: it makes even Universal Reason giddy-headed (astounded).
نعلهای بازگونه‌ست ای پسر ** عقل کلی را کند هم خیره‌سر
When the Amír saw him, he said to him, “O impudent man, I will tell you something, (but) do not fasten on me the name of niggard.
چون امیرش دید گفتش ای وقیح ** گویمت چیزی منه نامم شحیح
What callousness and effrontery and (insolent) behaviour is this, that you come in (here) four times in one day?
این چه سغری و چه رویست و چه کار ** که به روزی اندر آیی چار بار
Who here is attached to you, Shaykh? Never have I seen a sturdy beggar like you.
کیست اینجا شیخ اندر بند تو ** من ندیدم نر گدا مانند تو
You have brought (all) beggars into contempt and disgrace: what abominable importunity, worthy of ‘Abbás (himself), is this that you have shown!2755
حرمت و آب گدایان برده‌ای ** این چه عباسی زشت آورده‌ای
‘Abbás (the seller) of date-syrup is (merely) your groom: may no freethinker (mulhid) have such an ill-starred soul!”
غاشیه بر دوش تو عباس دبس ** هیچ ملحد را مباد این نفس نحس
He replied, “O Amír, I am devoted to the (Divine) command. Be silent! Thou art not acquainted with my (inward) fire: do not boil (rage) so much!
Had I found in myself any greed for bread, I would have ripped my bread craving belly.
بهر نان در خویش حرصی دیدمی ** اشکم نان‌خواه را بدریدمی
During seven years, (inspired) by the ardour of Love that cooks the body, I have eaten (nothing but) vine-leaves in the wilderness,
هفت سال از سوز عشق جسم‌پز ** در بیابان خورده‌ام من برگ رز
So that, from my eating withered and fresh leaves, this bodily colour of mine had turned green.”2760
تا ز برگ خشک و تازه خوردنم ** سبز گشته بود این رنگ تنم
So long as thou art in the veil of the Father of mankind (Adam), do not look slightingly on the lovers (of God).
تا تو باشی در حجاب بوالبشر ** سرسری در عاشقان کمتر نگر
The acute men who have split hairs (in profound investigation) and with (all) their soul have (studied and) apprehended the science of astronomy,
زیرکان که مویها بشکافتند ** علم هیات را به جان دریافتند
And the sciences of sorcery and magic and (natural) philosophy, and, though they do not know (these sciences) with real knowledge,
علم نارنجات و سحر و فلسفه ** گرچه نشناسند حق المعرفه
Yet have endeavoured (to know them) as far as they possibly can, and have surpassed all their rivals—
لیک کوشیدند تا امکان خود ** بر گذشتند از همه اقران خود
Love was jealous and withdrew from them: such a (manifest) Sun became invisible to them.2765
عشق غیرت کرد و زیشان در کشید ** شد چنین خورشید زیشان ناپدید
(I marvel), how did such a Sun withdraw its face from the light of an eye that observed a star in the daytime?
نور چشمی کو به روز استاره دید ** آفتابی چون ازو رو در کشید
Abandon this (revilement); hark, accept my counsel: regard the lovers (of God) with the eye of love.
زین گذر کن پند من بپذیر هین ** عاشقان را تو به چشم عشق بین
(Their) time is precious and their souls are on the watch (for the Beloved): at that moment they cannot excuse themselves to thee.
وقت نازک باشد و جان در رصد ** با تو نتوان گفت آن دم عذر خود
Apprehend (their real state), do not be dependent on their words, do not wound the breasts (hearts) of the lovers.
فهم کن موقوف آن گفتن مباش ** سینه‌های عاشقان را کم خراش
Hast not thou formed a bad opinion of this enthusiasm (of theirs)? (Thou hast done so from prudence): do not abandon prudence, always act with caution;2770
نه گمانی برده‌ای تو زین نشاط ** حزم را مگذار می‌کن احتیاط
(But) it (prudence) is either necessary or allowable or absurd: take this middle course in prudence, O interferer.
واجبست و جایزست و مستحیل ** این وسط را گیر در حزم ای دخیل
How the admonition of the Shaykh and the reflexion of (the impression produced by) his sincerity moved the Amír to weep; and how after (having shown) that irreverence he gave up (to him the contents of) his treasury; and how the Shaykh preserved himself (from temptation) and refused to accept (the gift) and said, “I cannot take any action in the absence of an intimation (from God).”
گریان شدن امیر از نصیحت شیخ و عکس صدق او و ایثار کردن مخزن بعد از آن گستاخی و استعصام شیخ و قبول ناکردن و گفتن کی من بی‌اشارت نیارم تصرفی کردن
He (the Shaykh) said this and began to weep with ecstatic cries, the tears rolling hither and thither down his cheeks.
این بگفت و گریه در شد های های ** اشک غلطان بر رخ او جای جای
His sincerity touched the Amír's heart: Love is ever cooking a wondrous potful.
صدق او هم بر ضمیر میر زد ** عشق هر دم طرفه دیگی می‌پزد
The sincerity of the lover affects (even) an inanimate thing: what wonder if it make an impression on the mind of one possessed of knowledge?
صدق عاشق بر جمادی می‌تند ** چه عجب گر بر دل دانا زند
The sincerity of Moses made an impression on the rod and the mountain; nay, on the majestic sea.2775
صدق موسی بر عصا و کوه زد ** بلک بر دریای پر اشکوه زد
The sincerity of Ahmad (Mohammed) made an impression on the beauty of the moon; nay, it stopped the course of the shining sun.
صدق احمد بر جمال ماه زد ** بلک بر خورشید رخشان راه زد
With face turned to face in lamentation, both the Amír and the Dervish had fallen to weeping.
رو برو آورده هر دو در نفیر ** گشته گریان هم امیر و هم فقیر
After they had wept much for a while, the Amír said to him, “Arise, O worthy man,
ساعتی بسیار چون بگریستند ** گفت میر او را که خیز ای ارجمند
And choose from the Treasury whatever thou wilt, albeit thou deservest a hundred such (treasuries).
هر چه خواهی از خزانه برگزین ** گرچه استحقاق داری صد چنین
The (treasure-) house is thine: choose anything thou desirest, (though) in truth the two worlds are little (in thy estimation).”2780
خانه آن تست هر چت میل هست ** بر گزین خود هر دو عالم اندکست
He replied, “I have not been given permission (by God) to pick out anything with my own hand.
گفت دستوری ندادندم چنین ** که کنم من این دخیلانه دخول
I cannot of my own accord commit such an intemperance as to intrude in this way like an interloper."
من ز خود نتوانم این کردن فضول ** که کنم من این دخیلانه دخول
He made this excuse and took his leave: what prevented (him from complying) was (the fact) that the (Amír's) munificence was not sincere.
این بهانه کرد و مهره در ربود ** مانع آن بدکان عطا صادق نبود
Was it not (the case) that it (the munificence) was sincere and unmixed with rancour and wrath? (Yes; but) every (kind of) sincerity did not come into the Shaykh's consideration.
نه که صادق بود و پاک از غل و خشم ** شیخ را هر صدق می‌نامد به چشم
He said, “God hath so commanded me, saying, ‘Go as a beggar and ask for a piece of bread.’”2785
گفت فرمانم چنین دادست اله ** که گدایانه برو نانی بخواه
How the (following) intimation came to the Shaykh from the Unseen: “During these two years thou hast taken and given by Our command; henceforth give but do not take; always put thy hand under the mat which on thy behalf We have made to be like the wallet of Abú Hurayra, and thou wilt find (there) whatever thou mayst desire.” (The object of such miracles is) that the people of the world may gain certainty that beyond this (world) is a world where, if you take a handful of earth, it will turn to gold; if a dead man enter it he will become living; if the most ill-starred enter it he will become the most fortunate; if infidelity enter therein, it will become faith; if poison enter therein, it will become an antidote (to poison). It (that world) is neither inside of this world nor outside; neither beneath it nor above it; neither joined with it nor separate from it: it is devoid of quality and relation. At every moment thousands of signs and types are displayed by it (in this world). As manual skill to the form of the hand, or glances of the eye to the form of the eye, or eloquence of the tongue to the form of the tongue, (such is the relation of that world to this): it is neither inside of it nor outside, neither joined with it nor separate. And indication is sufficient for a person of intelligence.
اشارت آمدن از غیب به شیخ کی این دو سال به فرمان ما بستدی و بدادی بعد ازین بده و مستان دست در زیر حصیر می‌کن کی آن را چون انبان بوهریره کردیم در حق تو هر چه خواهی بیابی تا یقین شود عالمیان را کی ورای این عالمیست کی خاک به کف گیری زر شود مرده درو آید زنده شود نحس اکبر در وی آید سعد اکبر شود کفر درو آید ایمان گردد زهر درو آید تریاق شود نه داخل این عالمست و نه خارج این عالم نه تحت و نه فوق نه متصل نه منفصل بی‌چون و بی چگونه هر دم ازو هزاران اثر و نمونه ظاهر می‌شود چنانک صنعت دست با صورت دست و غمزه‌ی چشم با صورت چشم و فصاحت زبان با صورت زبان نه داخلست و نه خارج او نه متصل و نه منفصل والعاقل تکفیه الاشارة
For two years that man of (high spiritual) accomplishment carried on this business (of begging); after that (time) the command came to him from the Creator—
تا دو سال این کار کرد آن مرد کار ** بعد از آن امر آمدش از کردگار
“Henceforth continue to give, but do not beg from any one: We from the Unseen World have bestowed on thee this power.
بعد ازین می‌ده ولی از کس مخواه ** ما بدادیمت ز غیب این دستگاه