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3
4544-4593

  • از حدوث آسمان بی عمد ** آنچ دانسته بدم افزون نشد
  • That which I had (already) known was not increased by the coming into existence of the pillarless heaven.

  • من شما را سرنگون می‌دیده‌ام ** پیش از آن کز آب و گل بالیده‌ام 4545
  • I have ever seen you (fallen) headlong, ere I grew from the water and the clay.

  • نو ندیدم تا کنم شادی بدان ** این همی‌دیدم در آن اقبالتان
  • I did not see (anything) new, that I should rejoice thereat: I used to see this (same thing) during your former prosperity.

  • بسته‌ی قهر خفی وانگه چه قهر ** قند می‌خوردید و در وی درج زهر
  • Bound in (the chains of) invisible Wrath—and then what (a fearful) Wrath!— ye were eating sugar wherein poison was contained.

  • این چنین قندی پر از زهر ار عدو ** خوش بنوشد چت حسد آید برو
  • If thy enemy delight in eating such a poisonous sugar, what envy of him would come to thee?

  • با نشاط آن زهر می‌کردید نوش ** مرگتان خفیه گرفته هر دو گوش
  • Ye were eating that poison with glee, (while) Death had secretly laid hold of both your ears.

  • من نمی‌کردم غزا از بهر آن ** تا ظفر یابم فرو گیرم جهان 4550
  • I did not make war for the sake of gaining victory and conquering the world,

  • کین جهان جیفه‌ست و مردار و رخیص ** بر چنین مردار چون باشم حریص
  • For this world is a carcase and carrion and vile: how should I be covetous of such carrion as this?

  • سگ نیم تا پرچم مرده کنم ** عیسی‌ام آیم که تا زنده‌ش کنم
  • I am not a dog that I should tear off the top-knot of the dead; I am (like) Jesus: I come to make him (the dead) living.

  • زان همی‌کردم صفوف جنگ چاک ** تا رهانم مر شما را از هلاک
  • I was cleaving the battle-ranks for the purpose that I might deliver you from destruction.

  • زان نمی‌برم گلوهای بشر ** تا مرا باشد کر و فر و حشر
  • I do not cut men's throats in order that power and glory and followers may be mine,

  • زان همی‌برم گلویی چند تا ** زان گلوها عالمی یابد رها 4555
  • (But) I cut some throats in order that a (whole) world (of people) may obtain deliverance from those throats,

  • که شما پروانه‌وار از جهل خویش ** پیش آتش می‌کنید این حمله کیش
  • For ye in your ignorance make a habit of rushing thus, like moths, at the fire,

  • من همی‌رانم شما را همچو مست ** از در افتادن در آتش با دو دست
  • (While) I, (furiously) as a drunken man, drive you away with both hands (to save you) from falling into the fire.

  • آنک خود را فتحها پنداشتید ** تخم منحوسی خود می‌کاشتید
  • That which ye deemed victories for yourselves—(thereby) ye were sowing the seed of your damnation.

  • یکدگر را جد جد می‌خواندید ** سوی اژدرها فرس می‌راندید
  • Ye were calling one another most earnestly (to fight against me), (and by doing so) ye were riding your horses towards the dragon.

  • قهر می‌کردید و اندر عین قهر ** خود شما مقهور قهر شیر دهر 4560
  • Ye were overpowering (me), whilst in the very act of overpowering ye yourselves were being overpowered by the lion (which is) Time.”

  • بیان آنک طاغی در عین قاهری مقهورست و در عین منصوری ماسور
  • Showing that the rebellious sinner in the very act of overpowering is overpowered, and in the very moment of victory is made captive.

  • دزد قهرخواجه کرد و زر کشید ** او بدان مشغول خود والی رسید
  • The robber overpowered (murdered) the merchant and carried off the gold: he was just engaged in that (business), (when) the magistrate arrived.

  • گر ز خواجه آن زمان بگریختی ** کی برو والی حشر انگیختی
  • If at that time he had fled from the merchant, how should the magistrate have set the police on him?

  • قاهری دزد مقهوریش بود ** زانک قهر او سر او را ربود
  • The robber's overpowering (the merchant) was (in reality) his being overpowered (and punished), because his act of violence took away his head (life).

  • غالبی بر خواجه دام او شود ** تا رسد والی و بستاند قود
  • (His) prevailing over the merchant becomes a trap for him, in order that the magistrate may arrive and take retaliation (on the murderer).

  • ای که تو بر خلق چیره گشته‌ای ** در نبرد و غالبی آغشته‌ای 4565
  • O thou that hast become mighty over the people and art steeped in warfare and victory,

  • آن به قاصد منهزم کردستشان ** تا ترا در حلقه می‌آرد کشان
  • That One (God) hath purposely caused them to be routed, that all the while drawing thee on He may (at last) bring thee into the net.

  • هین عنان در کش پی این منهزم ** در مران تا تو نگردی منخزم
  • Beware, draw rein! Do not push on in pursuit of this fugitive, lest thou have thy nostrils pierced with a nose-ring.

  • 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.

  • طفل را از حسن او آگاه نه ** غیر شیر او را ازو دلخواه نه
  • The child (the blind follower) hath no knowledge of Her beauty: he hath no desire of Her in his heart except for milk,