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  • هیچ بازرگانیی ناید ز تو ** زانک در غیبست سر این دو رو
  • (Then) no traffic will be done by you, because the secret of these two aspects (possibilities) is in the Unseen.
  • تاجر ترسنده‌طبع شیشه‌جان ** در طلب نه سود دارد نه زیان
  • The merchant of timid disposition and frail spirit neither gains nor loses in his quest;
  • بل زیان دارد که محرومست و خوار ** نور او یابد که باشد شعله‌خوار 3090
  • Nay, he suffers loss, for he is deprived (of fortune) and despicable: (only) he that is an eater of flames (ardent in search) will find the light.
  • چونک بر بوکست جمله کارها ** کار دین اولی کزین یابی رها
  • Inasmuch as all affairs depend on "maybe," the affair of religion is most worthy (to inspire hope), for by this means you may win salvation.
  • نیست دستوری بدینجا قرع باب ** جز امید الله اعلم بالصواب
  • Here it is not permitted to knock at the door (with importunity); naught but hope (is permissible): God best knoweth the right course.
  • بیان آنک ایمان مقلد خوفست و رجا
  • Explaining how the faith of the conventional (worldly) man consists in fear and hope.
  • داعی هر پیشه اومیدست و بوک ** گرچه گردنشان ز کوشش شد چو دوک
  • The motive in every trade is hope and chance, even though their necks are (worn thin), like a spindle, from (incessant) toil.
  • بامدادان چون سوی دکان رود ** بر امید و بوک روزی می‌دود
  • When he (the trader) goes in the morning to his shop, he is running (thither) in the hope and chance of (earning) a livelihood.
  • بوک روزی نبودت چون می‌روی ** خوف حرمان هست تو چونی قوی 3095
  • (If) you have not the chance of (earning) a livelihood, why do you go (to your shop)? There is the fear (danger) of disappointment: how (then) are you strong (confident)?
  • خوف حرمان ازل در کسب لوت ** چون نکردت سست اندر جست و جوت
  • In (the case of) earning food, how has the fear of eternal (eternally predestined) disappointment not made you feeble in your search?
  • گویی گرچه خوف حرمان هست پیش ** هست اندر کاهلی این خوف بیش
  • You will say, “Though the fear of disappointment is before (me), this fear is greater (when I am) in idleness.
  • هست در کوشش امیدم بیشتر ** دارم اندر کاهلی افزون خطر
  • (When I am) at work my hope is greater: (when I am) in idleness I have more risk.”
  • پس چرا در کار دین ای بدگمان ** دامنت می‌گیرد این خوف زیان
  • Then, O evil-thinking man, why is this fear of loss holding you back in the matter of religion?
  • یا ندیدی کاهل این بازار ما ** در چه سودند انبیا و اولیا 3100
  • Or have not you seen in what a gainful trade the people of this bazaar of ours, the prophets and the saints, are (engaged),
  • زین دکان رفتن چه کانشان رو نمود ** اندرین بازار چون بستند سود
  • And what mines (of treasure) have appeared to them from this going to the (spiritual) shop, and how they have gotten gain in this market?
  • آتش آن را رام چون خلخال شد ** بحر آن را رام شد حمال شد
  • To that one the fire became submissive, like an anklet; to that one the sea became submissive and carried him on its shoulders;
  • آهن آن را رام شد چون موم شد ** باد آن را بنده و محکوم شد
  • To that one the iron became submissive and wax-like; to that one the wind became a slave and subject.
  • بیان آنک رسول علیه السلام فرمود ان لله تعالی اولیاء اخفیاء
  • Setting forth how the Prophet, on whom be peace, said, “Verily, God most High hath friends who are concealed.”
  • قوم دیگر سخت پنهان می‌روند ** شهره‌ی خلقان ظاهر کی شوند
  • Another party go (to and fro) exceedingly hidden: how should they become well-known to the people of externals?
  • این همه دارند و چشم هیچ کس ** بر نیفتد بر کیاشان یک نفس 3105
  • They possess all this (spiritual dominion), and (yet) no one's eye falls upon their sovereignty for one moment.
  • هم کرامتشان هم ایشان در حرم ** نامشان را نشنوند ابدال هم
  • Both their miracles and they (themselves) are in the (Divine) sanctuary: even the Abdál do not hear their names.
  • یا نمی‌دانی کرمهای خدا ** کو ترا می‌خواند آن سو که بیا
  • Or art thou ignorant of the bounties of God who is calling thee to come yonder?
  • شش جهت عالم همه اکرام اوست ** هر طرف که بنگری اعلام اوست
  • The whole world of six directions is (filled with) His bounty: wheresoever thou lookest, it is making Him (His bounty) known.
  • چون کریمی گویدت آتش در آ ** اندر آ زود و مگو سوزد مرا
  • When a generous man bids thee come into the fire, come in quickly and do not say, “It will burn me.”
  • حکایت مندیل در تنور پر آتش انداختن انس رضی الله عنه و ناسوختن
  • The story of Anas, may God be pleased with him: how he cast a napkin into a fiery oven, and it was not burnt.
  • از انس فرزند مالک آمدست ** که به مهمانی او شخصی شدست 3110
  • It has come (down to us) concerning Anas son of Málik that a certain person became his guest.
  • او حکایت کرد کز بعد طعام ** دید انس دستارخوان را زردفام
  • He (that person) related that after the meal Anas saw the table-napkin (was) yellow in hue,
  • چرکن و آلوده گفت ای خادمه ** اندر افکن در تنورش یک‌دمه
  • Dirty and stained; and said, “O maid-servant, throw it into the oven at once.”
  • در تنور پر ز آتش در فکند ** آن زمان دستارخوان را هوشمند
  • Thereupon the intelligent (maid) threw it into the oven, which was full of fire.
  • جمله مهمانان در آن حیران شدند ** انتظار دود کندوری بدند
  • All the guests were astounded thereat: they were in expectation of (seeing) the smoke of the (burning) napkin.
  • بعد یکساعت بر آورد از تنور ** پاک و اسپید و از آن اوساخ دور 3115
  • After a short time she took it out of the oven, clean and white and purged of that filth.
  • قوم گفتند ای صحابی عزیز ** چون نسوزید و منقی گشت نیز
  • The party (of guests) said, “O venerable Companion (of the Prophet), how didn't it burn, and how too did it become cleansed?”
  • گفت زانک مصطفی دست و دهان ** بس بمالید اندرین دستارخوان
  • He replied, “Because Mustafá (Mohammed) often rubbed his hands and lips on this napkin.”
  • ای دل ترسنده از نار و عذاب ** با چنان دست و لبی کن اقتراب
  • O heart afraid of the fire and torment (of Hell), draw nigh unto such a hand and lip as that!
  • چون جمادی را چنین تشریف داد ** جان عاشق را چه‌ها خواهد گشاد
  • Since it (the Prophet's blessing) bestowed such honour upon a lifeless object, what things will it reveal to the soul of the lover!
  • مر کلوخ کعبه را چون قبله کرد ** خاک مردان باش ای جان در نبرد 3120
  • Inasmuch as he (the Prophet) made the clods of the Ka‘ba the qibla (towards which the Moslems turn), do thou, O soul, be (as) the dust of holy men in (thy) war (against the flesh).
  • بعد از آن گفتند با آن خادمه ** تو نگویی حال خود با این همه
  • Afterwards they said to the maid-servant, “Wilt not thou tell (us) thine own feelings about all this?
  • چون فکندی زود آن از گفت وی ** گیرم او بردست در اسرار پی
  • Why didst thou (so) quickly cast it (into the oven) at his behest? I suppose he was acquainted with the secrets,
  • این‌چنین دستارخوان قیمتی ** چون فکندی اندر آتش ای ستی
  • (But) why didst thou, mistress, throw such a precious napkin into the fire?”
  • گفت دارم بر کریمان اعتماد ** نیستم ز اکرام ایشان ناامید
  • She answered, “I have confidence in the generous: I do not despair of their bounty.
  • میزری چه بود اگر او گویدم ** در رو اندر عین آتش بی ندم 3125
  • What of a piece of cloth? If he bid me (myself) go without regret into the very essence of the fire,
  • اندر افتم از کمال اعتماد ** از عباد الله دارم بس امید
  • I, from perfect confidence (in him), will fall (throw myself) in: I have great hope of them that are devoted to God.
  • سر در اندازم نه این دستارخوان ** ز اعتماد هر کریم رازدان
  • I will throw myself in, not (only) this napkin, because of my confidence in every generous one who knows the mystery.”
  • ای برادر خود برین اکسیر زن ** کم نباید صدق مرد از صدق زن
  • O brother, apply thyself to this elixir: the faith of a man must not be less than the faith of a woman.
  • آن دل مردی که از زن کم بود ** آن دلی باشد که کم ز اشکم بود
  • The heart of the man that is less than a woman is the heart that is less (in worth) than the belly.
  • قصه‌ی فریاد رسیدن رسول علیه السلام کاروان عرب را کی از تشنگی و بی‌آبی در مانده بودند و دل بر مرگ نهاده شتران و خلق زبان برون انداخته
  • Story of the Prophet's, on whom be peace, coming to the aid of a caravan of Arabs who had been brought to sore straits by thirst and lack of water and had set their minds on death: (both) the camels and the people (of the caravan) had let their tongues drop out (of their mouths from exhaustion).
  • اندر آن وادی گروهی از عرب ** خشک شد از قحط بارانشان قرب 3130
  • In that wadi (was) a company of Arabs: their water-skins had become dry from lack of rain:
  • در میان آن بیابان مانده ** کاروانی مرگ خود بر خوانده
  • A caravan amidst the desert in sore distress—they had rehearsed their own death.
  • ناگهانی آن مغیث هر دو کون ** مصطفی پیدا شد از ره بهر عون
  • Suddenly he who succours both worlds, Mustafá (Mohammed), appeared on the way, for help's sake.
  • دید آنجا کاروانی بس بزرگ ** بر تف ریگ و ره صعب و سترگ
  • He saw there an exceeding great caravan on the scalding sand and (engaged in) a hard and terrible journey;
  • اشترانشان را زبان آویخته ** خلق اندر ریگ هر سو ریخته
  • The tongues of their camels hanging out, the people strown everywhere on the sand.
  • رحمش آمد گفت هین زوتر روید ** چند یاری سوی آن کثبان دوید 3135
  • He took pity and said, “Hark, go at once, some of your comrades, and run to yonder sandhills,
  • گر سیاهی بر شتر مشک آورد ** سوی میر خود به زودی می‌برد
  • For a negro on camelback will (presently) bring a water-skin, (which) he is conveying with all speed to his master.
  • آن شتربان سیه را با شتر ** سوی من آرید با فرمان مر
  • Bring to me that negro camel-driver along with the camel by force, if need be.”