Oh, many a one sleeping like dust in the grave is superior in usefulness and open-handedness to a hundred living.
ای بسا در گور خفته خاک‌وار ** به ز صد احیا به نفع و انتشار
He has taken away (from us) his shadow (body), but his dust is overshadowing (blessing and protecting us): hundreds of thousands of the living are in his shadow (under his protection).
سایه برده او و خاکش سایه‌مند ** صد هزاران زنده در سایه‌ی ویند
Story of the man who had an allowance from the Police Inspector of Tabríz and had incurred (large) debts in expectation of that allowance, since he was unaware of his (the Inspector's) death. The gist (of the story is that) his debts were paid, not by any living person, but by the deceased Inspector, (for) as has been said, “He that died and found peace is not dead: the (real) dead one is the man (spiritually) dead among the (materially) living.”
داستان آن مرد کی وظیفه داشت از محتسب تبریز و وامها کرده بود بر امید آن وظیفه و او را خبر نه از وفات او حاصل از هیچ زنده‌ای وام او گزارده نشد الا از محتسب متوفی گزارده شد چنانک گفته‌اند لیس من مات فاستراح بمیت انما المیت میت الاحیاء
A certain dervish, who was in debt, came from the outlying provinces to Tabríz.
آن یکی درویش ز اطراف دیار ** جانب تبریز آمد وامدار
His debts amounted to nine thousand pieces of gold. It happened that in Tabríz was (a man named) Badru’ddín ‘Umar.3015
نه هزارش وام بد از زر مگر ** بود در تبریز بدرالدین عمر
He was the Police Inspector, (but) at heart he was an ocean (of bounty): every hair's tip of him was a dwelling-place (worthy) of Hátim.
محتسب بد او به دل بحر آمده ** هر سر مویش یکی حاتم‌کده
Hátim, had he been (alive), would have become a beggar to him and laid his head (before him) and made himself (as) the dust of his feet.
حاتم ار بودی گدای او شدی ** سر نهادی خاک پای او شدی
If he had given an ocean of limpid water to a thirsty man, such was his generosity that he would be ashamed of (bestowing) that gift;
گر بدادی تشنه را بحری زلال ** در کرم شرمنده بودی زان نوال
And if he had made a mote (as full of splendour as) a place of sunrise, (even) that would (seem) to his lofty aspiration (to) be an unworthy action.
ور بکردی ذره‌ای را مشرقی ** بودی آن در همتش نالایقی
That poor stranger came (to Tabríz) in hope of him, for to poor strangers he was always (like) a kinsman and relative.3020
بر امید او بیامد آن غریب ** کو غریبان را بدی خویش و نسیب
That poor stranger was familiar with his door and had paid innumerable debts from his bounty.
با درش بود آن غریب آموخته ** وام بی‌حد از عطایش توخته
In reliance upon that generous (patron) he ran into debt, for the (poor) man was confident of (receiving) his donations.
هم به پشت آن کریم او وام کرد ** که ببخششهاش واثق بود مرد
He had been made reckless by him (the Inspector) and eager to incur debts in hope of (being enriched by) that munificent sea.
لا ابالی گشته زو و وام‌جو ** بر امید قلزم اکرام‌خو
His creditors looked sour, while he was laughing happily, like the rose, on account of that garden (abode) of generous souls.
وام‌داران روترش او شادکام ** هم‌چو گل خندان از آن روض الکرام
(When) his (the Moslem's) back is warmed by the Sun of the Arabs, what does he care for the moustache (vain bluster) of Bú Lahab?3025
گرم شد پشتش ز خورشید عرب ** چه غمستش از سبال بولهب
When he has a covenant and alliance with the rain-cloud, how should he grudge water to the water-carriers?
چونک دارد عهد و پیوند سحاب ** کی دریغ آید ز سقایانش آب
How should the magicians who were acquainted with God's Hand (Power) bestow (the name of) hands and feet upon these hands and feet?
ساحران واقف از دست خدا ** کی نهند این دست و پا را دست و پا
The fox that is backed by those lions will break the skulls of the leopards with his fist.
روبهی که هست زان شیرانش پشت ** بشکند کله‌ی پلنگان را به مشت
How Ja‘far, may God be well-pleased with him, advanced alone to capture a fortress, and how the king of the fortress consulted (his vizier) as to the means of repelling him, and how the vizier said to the king, “Beware! Surrender (it) and do not be so foolhardy as to hurl thyself upon him; for this man is (Divinely) aided and possesses in his soul a great collectedness (derived) from God,” etc.
آمدن جعفر رضی الله عنه به گرفتن قلعه به تنهایی و مشورت کردن ملک آن قلعه در دفع او و گفتن آن وزیر ملک را کی زنهار تسلیم کن و از جهل تهور مکن کی این مرد میدست و از حق جمعیت عظیم دارد در جان خویش الی آخره
When Ja‘far advanced against a certain fortress, the fortress (seemed) to his dry palate (to be no more than) a single gulp.
چونک جعفر رفت سوی قلعه‌ای ** قلعه پیش کام خشکش جرعه‌ای
Riding alone, he charged up to the fortress, so that they (the garrison) locked the fortress-gate in dread.3030
یک سواره تاخت تا قلعه بکر ** تا در قلعه ببستند از حذر
No one dared to meet him in battle: what stomach have the ship's crew (to contend) with a leviathan?
زهره نه کس را که پیش آید به جنگ ** اهل کشتی را چه زهره با نهنگ
The king turned to his vizier, saying, “What is to be done in this crisis, Counsellor?”
روی آورد آن ملک سوی وزیر ** که چه چاره‌ست اندرین وقت ای مشیر
He replied, “(The only remedy is) that you should bid farewell to pride and cunning, and come to him with sword and shroud.”
گفت آنک ترک گویی کبر و فن ** پیش او آیی به شمشیر و کفن
“Why,” said the king, “is not he a single man (and) alone?” He (the vizier) replied, “Do not look with contempt on the man's loneliness.
گفت آخر نه یکی مردیست فرد ** گفت منگر خوار در فردی مرد
Open your eye: look well at the fortress: it is trembling before him like quicksilver.3035
چشم بگشا قلعه را بنگر نکو ** هم‌چو سیمابست لرزان پیش او
He sits (alone) on the saddle, (but) his nerve is just as unshaken as if an (army of the) East and West were accompanying him.
شسته در زین آن‌چنان محکم‌پیست ** گوییا شرقی و غربی با ویست
Several men rushed forward, like Fidá’ís (desperate assassins), and flung themselves into combat with him.
چند کس هم‌چون فدایی تاختند ** خویشتن را پیش او انداختند
He felled each of them with a blow of his mace (so that they were hurled) headlong at the feet of his steed.
هر یکی را او بگرزی می‌فکند ** سر نگوسار اندر اقدام سمند
God's (creative) action had bestowed on him such a collectedness that he was attacking a (whole) people single-handed.
داده بودش صنع حق جمعیتی ** که همی‌زد یک تنه بر امتی
When mine eye beheld the face of that (spiritual) emperor, (all) plurality vanished from my sight.”3040
چشم من چون دید روی آن قباد ** کثرت اعداد از چشمم فتاد
The stars are many; though the sun is one, (yet) on his appearance their foundation is demolished.
اختران بسیار و خورشید ار یکیست ** پیش او بنیاد ایشان مندکیست
If a thousand mice put forth their heads, the cat feels no fear or apprehension of danger.
گر هزاران موش پیش آرند سر ** گربه را نه ترس باشد نه حذر
How should mice advance (to the attack), O such-and-such? They have no collectedness in their souls.
کی به پیش آیند موشان ای فلان ** نیست جمعیت درون جانشان
The collectedness (that consists) in outward forms is a vain thing: hark, beg from the Creator collectedness of spirit.
هست جمعیت به صورتها فشار ** جمع معنی خواه هین از کردگار
Collectedness is not the result of bodily multitude: know that body, like name, is built on (empty) air.3045
نیست جمعیت ز بسیاری جسم ** جسم را بر باد قایم دان چو اسم
If there were any collectedness in the heart of the mouse, a number of mice would be collected (united) by a feeling of indignation,
در دل موش ار بدی جمعیتی ** جمع گشتی چند موش از حمیتی
And, rushing up like assassins, they would throw themselves on a cat without (giving her) any respite.
بر زدندی چون فدایی حمله‌ای ** خویش را بر گربه‌ی بی‌مهله‌ای
One would tear out her eyes in conflict (with her), while another would rip her ears with its teeth,
آن یکی چشمش بکندی از ضراب ** وان دگر گوشش دریدی هم به ناب
And another make a hole in her side: there would be no way of escape for her from the united party.
وان دگر سوراخ کردی پهلوش ** از جماعت گم شدی بیرون شوش
But the soul of the mouse has no collectedness: at the miaul of a cat (all) its wits fly out of its soul.3050
لیک جمعیت ندارد جان موش ** بجهد از جانش به بانگ گربه هوش
The mouse is paralysed by the wily cat, (even) if the numbers of the mice amount to a hundred thousand.
خشک گردد موش زان گربه‌ی عیار ** گر بود اعداد موشان صد هزار
What cares the butcher for the numerous flock (of sheep)? How can abundance of consciousness prevent (the approach of) slumber?
از رمه‌ی انبه چه غم قصاب را ** انبهی هش چه بندد خواب را
He (God) is the Lord of the kingdom: He gives collectedness to the lion, so that he springs on the herd of onagers.
مالک الملک است جمعیت دهد ** شیر را تا بر گله‌ی گوران جهد
A hundred thousand savage and courageous onagers are as naught before the onset of the lion.
صد هزاران گور ده‌شاخ و دلیر ** چون عدم باشند پیش صول شیر
He is the Lord of the kingdom: He gives to a Joseph the kingdom of Beauty, so that he is (lovely) as the water of white clouds.3055
مالک الملک است بدهد ملک حسن ** یوسفی را تا بود چون ماء مزن
He bestows upon one face the radiance of a star, so that a king becomes the slave of a girl.
در رخی بنهد شعاع اختری ** که شود شاهی غلام دختری
He bestows upon another face His own Light, so that at midnight it sees everything good and evil.
بنهد اندر روی دیگر نور خود ** که ببیند نیم‌شب هر نیک و بد
Joseph and Moses fetched light from God into their cheeks and countenances and into their inmost bosoms.
یوسف و موسی ز حق بردند نور ** در رخ و رخسار و در ذات الصدور
The face of Moses shot forth a flashing beam: he hung a veil in front of his face.
روی موسی بارقی انگیخته ** پیش رو او توبره آویخته
The splendour of his face would have dazzled (men's) eyes as the emerald (blinds) the eyes of the deaf adder.3060
نور رویش آن‌چنان بردی بصر ** که زمرد از دو دیده‌ی مار کر
He besought God that the veil might become a covering for that powerful Light.
او ز حق در خواسته تا توبره ** گردد آن نور قوی را ساتره