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3
4568-4592

  • چون کشانیدت بدین شیوه به دام ** حمله بینی بعد از آن اندر زحام
  • When by this device He hath drawn thee into the trap, after that thou wilt see the onset (of the people) pressing in crowds (upon thee).

  • عقل ازین غالب شدن کی گشت شاد ** چون درین غالب شدن دید او فساد
  • When did the intellect (ever) rejoice in this victory, inasmuch as in this victory it saw ruin?

  • تیزچشم آمد خرد بینای پیش ** که خدایش سرمه کرد از کحل خویش 4570
  • The intellect is keen-eyed, possessed of foresight, for God hath powdered it with His own collyrium.

  • گفت پیغامبر که هستند از فنون ** اهل جنت در خصومتها زبون
  • The Prophet said that the folk of (destined for) Paradise are feeble (worsted) in quarrels, because of (their noble) accomplishments—

  • از کمال حزم و س الظن خویش ** نه ز نقص و بد دلی و ضعف کیش
  • Because of the perfection of their prudence and thinking ill (of themselves), not from deficiency (of intellect) and cowardice and weakness of (religious) faith.

  • در فره دادن شنیده در کمون ** حکمت لولا رجال مومنون
  • In giving the advantage (to their enemies) they have hearkened in secret to the wisdom of (the text), Had not there been true-believing men….

  • دست‌کوتاهی ز کفار لعین ** فرض شد بهر خلاص مومنین
  • To keep their hands off the accursed infidels became a duty for the sake of delivering the true believers.

  • قصه‌ی عهد حدیبیه بخوان ** کف ایدیکم تمامت زان بدان 4575
  • Read the story of the covenant of Hudaybiya: (it was) He (who) restrained your hands (from them): from that (saying) perceive (what is the meaning of) the whole (story).

  • نیز اندر غالبی هم خویش را ** دید او مغلوب دام کبریا
  • Even in victory he (the Prophet) deemed himself subdued by the snare of Divine Majesty.

  • زان نمی‌خندم من از زنجیرتان ** که بکردم ناگهان شبگیرتان
  • “’Tis not because I suddenly marched against you before dawn (and took you captive) that I laugh at your chains;

  • زان همی‌خندم که با زنجیر و غل ** می‌کشمتان سوی سروستان و گل
  • I laugh because I am dragging you in chains and shackles to the cypress garden and the roses (of Paradise).

  • ای عجب کز آتش بی‌زینهار ** بسته می‌آریمتان تا سبزه‌زار
  • O wonder, that we are bringing you in bonds from the merciless fire to the place abounding in verdure;

  • از سوی دوزخ به زنجیر گران ** می‌کشمتان تا بهشت جاودان 4580
  • With heavy chains I am dragging you from the direction of Hell to the everlasting Paradise.”

  • هر مقلد را درین ره نیک و بد ** همچنان بسته به حضرت می‌کشد
  • Every blind follower in this Way, be he good or evil, He (God) is dragging, bound like that, into His Presence.

  • جمله در زنجیر بیم و ابتلا ** می‌روند این ره بغیر اولیا
  • All go along this Way in the chains of fear and tribulation, except the saints.

  • می‌کشند این راه را بیگاروار ** جز کسانی واقف از اسرار کار
  • They are dragged along this Way reluctantly, except those persons who are acquainted with the mysteries of the (Divine) action.

  • جهد کن تا نور تو رخشان شود ** تا سلوک و خدمتت آسان شود
  • Endeavour that thy (inward) light become radiant, so that thy travelling (in the path of devotion) and service (to God) may be made easy.

  • کودکان را می‌بری مکتب به زور ** زانک هستند از فواید چشم‌کور 4585
  • You take children to school by force, because they are blind to the benefits (of knowledge);

  • چون شود واقف به مکتب می‌دود ** جانش از رفتن شکفته می‌شود
  • (But) when he (the child) becomes aware (of the benefits), he runs to school: his soul expands (with joy) at going.

  • می‌رود کودک به مکتب پیچ پیچ ** چون ندید از مزد کار خویش هیچ
  • A child goes to school in sore distress because he has seen nothing of the wages for his work;

  • چون کند در کیسه دانگی دست‌مزد ** آنگهان بی‌خواب گردد شب چو دزد
  • When he puts in his purse a single dáng earned by his handiwork, then he goes without sleep at night, like the thief.

  • جهد کن تا مزد طاعت در رسد ** بر مطیعان آنگهت آید حسد
  • Endeavour that the wages for obedience (to God) may arrive: then you will envy the obedient.

  • ائتیا کرها مقلد گشته را ** ائتیا طوعا صفا بسرشته را 4590
  • (The command) come against your will is for him that has become a blind follower (of religion); come willingly is for him that is moulded of sincerity.

  • این محب حق ز بهر علتی ** و آن دگر را بی غرض خود خلتی
  • The former loves God for the sake of some (secondary) cause, while the other hath indeed a pure disinterested love.

  • این محب دایه لیک از بهر شیر ** و آن دگر دل داده بهر این ستیر
  • The former loves the Nurse, but for the sake of the milk, while the other has given his heart for the sake of this Veiled One.