دیدن آن بند احمد را رسد ** بر گلوی بسته حبل من مسد
Vision of that chain (of Destiny) belongs to Ahmad (Mohammed): (he saw it) on the throat bound with a cord of palm-fibres.
دید بر پشت عیال بولهب ** تنگ هیزم گفت حماله‌ی حطب
He saw a load of firewood on the back of Abu Lahab’s wife and said,the carrier of faggots(for Hell-fire).
حبل و هیزم را جز او چشمی ندید ** که پدید آید برو هر ناپدید1665
The cord and the firewood no eye beheld but his, for to him every unseen thing becomes visible.
باقیانش جمله تاویلی کنند ** کین ز بیهوشیست و ایشان هوشمند
All the rest interpret it (falsely), for this (vision) arises from senselessness (spiritual rapture), and they are sensible-
لیک از تاثیر آن پشتش دوتو ** گشته و نالان شده او پیش تو
But from the effect of that (chain) his (the sufferer’s) back has been bent double, and he is moaning before you,
که دعایی همتی تا وا رهم ** تا ازین بند نهان بیرون جهم
(And crying), ‘A prayer! A benediction !that I may be delivered and that I may escape from this hidden chain.”
آنک بیند این علامتها پدید ** چون نداند او شقی را از سعید
He who sees these signs clearly, how should not he know the damned from the blest?
داند و پوشد بامر ذوالجلال ** که نباشد کشف راز حق حلال1670
He knows, and by command of the Almighty he conceals (it), for it would not be lawful to divulge the secret of God.
این سخن پایان ندارد آن فقیر ** از مجاعت شد زبون و تن اسیر
This discourse hath no end. That dervish, through hunger, became feeble and his body a prisoner.
مضطرب شدن فقیر نذر کرده بکندن امرود از درخت و گوشمال حق رسیدن بی مهلت
How the dervish who had made the vow was reduced (by hunger) to plucking the pears from the tree, and how God’s chastisement came (upon him) without delay.
پنج روز آن باد امرودی نریخت ** ز آتش جوعش صبوری می‌گریخت
For five days the wind did not cause a single pear to drop, and on account of the fire (pangs) of hunger his patience was fleeing (deserting him).
بر سر شاخی مرودی چند دید ** باز صبری کرد و خود را وا کشید
He espied several pears on a bough, (but) once more he acted with patience and restrained himself.
باد آمد شاخ را سر زیر کرد ** طبع را بر خوردن آن چیر کرد
The wind came and lowered the end of the bough and caused his carnal nature to prevail for the eating of that (fruit).
جوع و ضعف و قوت جذب و قضا ** کرد زاهد را ز نذرش بی‌وفا1675
Hunger and weakness and the strength of pull and (the might of) Destiny made the ascetic unfaithful to his vow.
When he had plucked fruit from the pear-tree, he became frail (false) in his vow and promise.
هم درآن دم گوشمال حق رسید ** چشم او بگشاد و گوش او کشید
At the same instant God’s chastisement arrived: it opened his eye and pulled his ear.
متهم کردن آن شیخ را با دزدان وبریدن دستش را
How the Shaykh was suspected of being in company with thieves and had his hand cut off.
بیست از دزدان بدند آنجا و بیش ** بخش می‌کردند مسروقات خویش
In that place there were twenty thieves and more, dividing the things they had stolen.
شحنه را غماز آگه کرده بود ** مردم شحنه بر افتادند زود
The perfect had been apprised by an informer: the prefect’s men quickly fell upon them.
هم بدان‌جا پای چپ و دست راست ** جمله را ببرید و غوغایی بخاست1680
He (the officer in charge) cut off on the spot the left feet and right hands of them all, and a great hubbub arose.
دست زاهد هم بریده شد غلط ** پاش را می‌خواست هم کردن سقط
The ascetic’s hand too was cut off by mistake; he (the officer) was about to make his foot also fall (to the ground),
در زمان آمد سواری بس گزین ** بانگ بر زد بر عوان کای سگ ببین
(When), just in time, a very elect cavalier came up and shouted at the officer, “Look out, O dog!
این فلان شیخست از ابدال خدا ** دست او را تو چرا کردی جدا
This is such-and-such a Shaykh, (one) of the Abdál (exalted saints) of God: why have you severed his hand?”
آن عوان بدرید جامه تیز رفت ** پیش شحنه داد آگاهیش تفت
The officer rent his garment and went speedily to the prefect and gave him the information at once.
شحنه آمد پا برهنه عذرخواه ** که ندانستم خدا بر من گواه1685
The prefect came bare-footed, begging pardon. “I did not know,” he said; “God will bear me witness.
هین بحل کن مر مرا زین کار زشت ** ای کریم و سرور اهل بهشت
Pray now absolve me from this foul deed, O generous man and chief of the (destined) inhabitants of Paradise!”
گفت می‌دانم سبب این نیش را ** می‌شناسم من گناه خویش را
He (the Shaykh) said, “I know the cause of this (wound inflicted by the) knife: I recognise my sin.
من شکستم حرمت ایمان او ** پس یمینم برد دادستان او
I violated the sanctity of His oaths: therefore His judgement (sentence) took my right hand away.
من شکستم عهد و دانستم بدست ** تا رسید آن شومی جرات بدست
I broke my covenant and knew ‘twas evil (to break it), so that (in consequence of my breaking it) that ill-omened audacity reached (recoiled upon) my hand.
دست ما و پای ما و مغز و پوست ** باد ای والی فدای حکم دوست1690
May my hand and my foot and brain and skin be offered in sacrifice, O governer, to the decree of the Beloved!
قسم من بود این ترا کردم حلال ** تو ندانستی ترا نبود وبال
‘Twas my (destined) lot. I absolve thee from this. Thou didst not know: thou hast no guilt (to answer for).
و آنک او دانست او فرمان‌رواست ** با خدا سامان پیچیدن کجاست
And He that knew, He is the One whose command is (every-where) carried into execution: where is the power of struggling with God?”
ای بسا مرغی پریده دانه‌جو ** که بریده حلق او هم حلق او
Oh, many the bird flying in search of grain whose gullet was cut by its gullet (greediness)!
ای بسا مرغی ز معده وز مغص ** بر کنار بام محبوس قفص
Oh, many the bird that, through its belly (appetite) and pangs of hunger, was made captive in a cage on the edge of a terrace!
ای بسا ماهی در آب دوردست ** گشته از حرص گلو ماخوذ شست1695
Oh, many the fish that, because of its gullet’s greed, was caught by a hook in water hard to reach!
ای بسا مستور در پرده بده ** شومی فرج و گلو رسوا شده
Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of lust and gluttony! [Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of (her) vulva and throat!]
ای بسا قاضی حبر نیک‌خو ** از گلو و رشوتی او زردرو
Oh, many the learned and honest judge that was disgraced by greed and bribery!
بلک در هاروت و ماروت آن شراب ** از عروج چرخشان شد سد باب
Nay, in the case of Hárút and Márút that wine (of lust) debarred them from ascending to Heaven.
با یزید از بهر این کرد احتراز ** دید در خود کاهلی اندر نماز
On this account Báyazíd took precaution: he observed in himself remissness in (the performance of) the ritual prayer.
از سبب اندیشه کرد آن ذو لباب ** دید علت خوردن بسیار از آب1700
(When) that possessor of the marrow (of spiritual knowledge) meditated concerning the cause, he perceived that the cause was (too) much water-drinking.
گفت تا سالی نخواهم خورد آب ** آنچنان کرد و خدایش داد تاب
He said, “For a year I will not drink water.” He acted accordingly, and God bestowed on him the power (to abstain).
این کمینه جهد او بد بهر دین ** گشت او سلطان و قطب العارفین
This was his least penance for the Religion’s sake: he became a (spiritual) sultan and the Pole of the Gnostics.
چون بریده شد برای حلق دست ** مرد زاهد را در شکوی ببست
Since the ascetic’s hand had been cut off by reason of his gullet (appetite), he closed the door of complaint.
شیخ اقطع گشت نامش پیش خلق ** کرد معروفش بدین آفات حلق
His name amongst the people came to be Shaykh Aqta’:the calamities (which he suffered because) of his gullet made him well-known by this (name).
کرامات شیخ اقطع و زنبیل بافتن او بدو دست
The miraculous gifts of Shaykh Aqta’, and how he used to weave palm-leaf baskets with both hands.
در عریش او را یکی زایر بیافت ** کو بهر دو دست می زنبیل بافت1705
A visitor found him in his hut, (and saw) that he was weaving a basket with both hands.
گفت او را ای عدو جان خویش ** در عریشم آمده سر کرده پیش
He (the Shaykh) said to him, “O enemy of thine own life, who hast come putting thy head into my hut.
این چراکردی شتاب اندر سباق ** گفت از افراط مهر و اشتیاق
Why hast thou made such hot haste?” He replied, “From excess of love and longing.”
پس تبسم کرد و گفت اکنون بیا ** لیک مخفی دار این را ای کیا
Then he (the Shaykh) smiled and said, “Now come in, but keep this (thing) secret, O noble sir.
تا نمیرم من مگو این با کسی ** نه قرینی نه حبیبی نه خسی
Till I die, do not tell this to any one, neither to a comrade nor to a beloved nor to a worthless fellow.”
بعد از آن قومی دگر از روزنش ** مطلع گشتند بر بافیدنش1710
Afterwards other folk, (looking) through his window, became acquainted with his weaving.
گفت حکمت را تو دانی کردگار ** من کنم پنهان تو کردی آشکار
He said, “O Creator, Thou knowest the wisdom (the purpose in this). I conceal (my secret), Thou hast revealed it.”
آمد الهامش که یکچندی بدند ** که درین غم بر تو منکر می‌شدند
The Divine inspiration came to him: “There were a number of people who were beginning to disbelieve in thee in (consequence of) this affliction,