آنچ دادی تو ندای شاه داد ** اوست بس الله اعلم بالرشاد
Thou didst not give what thou gavest: the king gave it. He alone is. God best knoweth the right course.”
وآن ندیم رسته از زخم و بلا ** زین شفیع آزرد و برگشت از ولا2950
And the boon-companion who had been delivered from the stroke of calamity was offended with this intercessor and drew back from (his former) fealty.
دوستی ببرید زان مخلص تمام ** رو به حایط کرد تا نارد سلام
He cut off all (relations of) friendship with that sincere man, and turned his face to the wall in order that he might not give (him) the salaam.
زین شفیع خویشتن بیگانه شد ** زین تعجب خلق در افسانه شد
He became estranged from his intercessor; in astonishment at this the people began to talk,
که نه مجنونست یاری چون برید ** از کسی که جان او را وا خرید
Saying, “(If) he is not mad, how did he cut off friendly relations with the person who redeemed his life?
وا خریدش آن دم از گردن زدن ** خاک نعل پاش بایستی شدن
He (the intercessor) redeemed (saved) him from beheading at that moment: he (the culprit) ought to have become the dust of his (the intercessor's) shoe.
بازگونه رفت و بیزاری گرفت ** با چنین دلدار کین‌داری گرفت2955
He has gone the reverse way and has taken (the course of) renouncing (his friend): he has taken to cherishing enmity against a beloved like this.”
پس ملامت کرد او را مصلحی ** کیین جفا چون می‌کنی با ناصحی
Then a certain mentor reproached him, saying, “Why are you acting so unjustly towards a loyal friend?
جان تو بخرید آن دلدار خاص ** آن دم از گردن زدن کردت خلاص
That elect beloved redeemed your life and saved you from beheading at that moment.
گر بدی کردی نبایستی رمید ** خاصه نیکی کرد آن یار حمید
If he had done evil (towards you), you ought not to have turned away (from him; but) that praiseworthy friend was especially your benefactor.”
گفت بهر شاه مبذولست جان ** او چرا آید شفیع اندر میان
He replied, “Life is freely given for the king's sake: why should he come as an intercessor between (us)?
لی مع‌الله وقت بود آن دم مرا ** لا یسع فیه نبی مجتبی2960
At that moment mine was (the state described by the words) —‘I am with God in a state wherein no chosen prophet is my peer.’
من نخواهم رحمتی جز زخم شاه ** من نخواهم غیر آن شه را پناه
I desire no mercy but the blows of the king; I desire no refuge except that king.
غیر شه را بهر آن لا کرده‌ام ** که به سوی شه تولا کرده‌ام
I have naughted all besides the king for the reason that I have devoted myself to the king.
گر ببرد او به قهر خود سرم ** شاه بخشد شصت جان دیگرم
The king, if he behead me in his wrath, will bestow on me sixty other lives.
کار من سربازی و بی‌خویشی است ** کار شاهنشاه من سربخشی است
’Tis my business to hazard (and lose) my head and to be selfless; ’tis the business of my sovereign king to give (me) a (new) head.”
فخر آن سر که کف شاهش برد ** ننگ آن سر کو به غیری سر برد2965
Honour to the head that is severed by the King's hand! Shame on the head that betakes itself to another!
شب که شاه از قهر در قیرش کشید ** ننگ دارد از هزاران روز عید
The night which the King in his wrath covered with pitch (pitchy darkness) holds in disdain a thousand days of festival.
خود طواف آنک او شه‌بین بود ** فوق قهر و لطف و کفر و دین بود
Verily, the circumambulation performed by him who beholds the King is above wrath and grace and infidelity and religion.
زان نیامد یک عبارت در جهان ** که نهانست و نهانست و نهان
Not one word (capable of) expressing it has (ever) come into the world, for it is hidden, hidden, hidden,
زانک این اسما و الفاظ حمید ** از گلابه‌ی آدمی آمد پدید
Inasmuch as these glorious names and words were manifested from the reel (uttered from the mouth) of Adam.
علم الاسما بد آدم را امام ** لیک نه اندر لباس عین و لام2970
He (God) taught (him) the names was an Imám (an infallible authority) for Adam; but (the teaching was) not in the garb of (letters such as) ‘ayn and lám.
چون نهاد از آب و گل بر سر کلاه ** گشت آن اسمای جانی روسیاه
When he put on his head the cap of water and clay, those spiritual names became black-faced,
که نقاب حرف و دم در خود کشید ** تا شود بر آب و گل معنی پدید
For they assumed the veil of letters and breath, (only) in order that the essential reality might (gradually) be made manifest to the water and clay.
گرچه از یک وجه منطق کاشف است ** لیک از ده وجه پرده و مکنف است
Although from one point of view speech is a revealer, yet from ten points of view it is a curtain and concealer.
گفتن خلیل مر جبرئیل را علیهماالسلام چون پرسیدش کی الک حاجة خلیل جوابش داد کی اما الیک فلا
How Khalíl (Abraham) answered Gabriel, on both of whom be peace, when he asked him, "Hast thou any need?"—"As regards need of thee, no!"
من خلیل وقتم و او جبرئیل ** من نخواهم در بلا او را دلیل
“I am the Khalíl (Abraham) of the present time, and he is the Gabriel: I do not want him as a guide (to deliver me) in calamity.
او ادب ناموخت از جبریل راد ** که بپرسید از خیل حق مراد2975
He did not learn respectfulness (as he might) from noble Gabriel, who asked the Friend of God (Abraham) what was his wish,
که مرادت هست تا یاری کنم ** ورنه بگریزم سبکباری کنم
Saying, ‘Hast thou a wish?—that I may help (thee to obtain it); otherwise, I will flee and make a speedy departure.’
گفت ابراهیم نی رو از میان ** واسطه زحمت بود بعد العیان
Abraham said, ‘No; begone out of the way! After direct vision the intermediary is (only) an inconvenience.’
بهر این دنیاست مرسل رابطه ** مومنان را زانک هست او واسطه
On account of this present life the (Divine) messenger is a link for the true believers, because he is the intermediary (between them and God).
هر دل ار سامع بدی وحی نهان ** حرف و صوتی کی بدی اندر جهان
If every heart were hearing the hidden (Divine) revelation, how should there be in the world any words and sounds (to make it known)?
گرچه او محو حقست و بی‌سرست ** لیک کار من از آن نازکترست2980
Though he (the intercessor) is lost in God and headless (devoid of self existence), yet my case is more delicate than that.
کرده‌ی او کرده‌ی شاهست لیک ** پیش ضعفم بد نماینده‌ست نیک
His act is the act of the king, but to my infirmity the good (which he did) appears to be evil.”
آنچ عین لطف باشد بر عوام ** قهر شد بر نازنینان کرام
That which is the very essence of grace to the vulgar becomes wrath to the noble favourites (of God).
بس بلا و رنج می‌باید کشید ** عامه را تا فرق را توانند دید
Much tribulation and pain must the vulgar endure in order that they may be able to perceive the difference;
کین حروف واسطه ای یار غار ** پیش واصل خار باشد خار خار
For, O (my) companion in the Cave, these intermediary words are, in the sight of one united (with God), thorns, thorns, thorns.
بس بلا و رنج بایست و وقوف ** تا رهد آن روح صافی از حروف2985
Much tribulation and pain and waiting were needed in order that that pure spirit might be delivered from the (intermediary) words;
لیک بعضی زین صدا کرتر شدند ** باز بعضی صافی و برتر شدند
But some (persons) have become more deaf (than others) to this echo; some, again, have become purified and have mounted higher.
هم‌چو آب نیل آمد این بلا ** سعد را آبست و خون بر اشقیا
This tribulation is like the water of the Nile: it is water to the blessed and blood to the damned.
هر که پایان‌بین‌تر او مسعودتر ** جدتر او کارد که افزون دید بر
The more one descries the end, the more blessed is he: the greater one sees the crop (to be), the more zealously he sows,
زانک داند کین جهان کاشتن ** هست بهر محشر و برداشتن
Because he knows that this world of sowing is for the sake of the (Last) Congregation and (for the sake of) gathering in (the harvest).
هیچ عقدی بهر عین خود نبود ** بلک از بهر مقام ربح و سود2990
No contract (of sale) was (ever made) for the sake of itself; nay, but for the sake of (being in) the position of (making) gain and profit.
هیچ نبود منکری گر بنگری ** منکری‌اش بهر عین منکری
There is no disbeliever, if you look (carefully), whose disbelief is for the sake of the disbelief itself;
بل برای قهر خصم اندر حسد ** یا فزونی جستن و اظهار خود
Nay, but (it is) for the purpose of subduing his adversary in envy (of him), or seeking superiority and self-display.
وآن فزونی هم پی طمع دگر ** بی‌معانی چاشنی ندهد صور
And that superiority too is for the sake of some other desire: the forms give no relish without the essential meanings.
زان همی‌پرسی چرا این می‌کنی ** که صور زیتست و معنی روشنی
You ask “Why art thou doing this?” because the forms are (as) the oil, and the essential meaning is (as) the light.
ورنه این گفتن چرا از بهر چیست ** چونک صورت بهر عین صورتیست2995
Otherwise, wherefore is this saying “why”?—since (hypothetically) the form is for the sake of the form itself.
این چرا گفتن سال از فایده‌ست ** جز برای این چرا گفتن بدست
This saying “why” is a question concerning the use (reason): it is bad to say “why” for any cause but this.
از چه رو فایده‌ی جویی ای امین ** چون بود فایده این خود همین
Wherefore, O trusty one, should you desire (to know) the use (reason)?—since (hypothetically) the use of this (form) is only this (form itself).
پس نقوش آسمان و اهل زمین ** نیست حکمت کان بود بهر همین
Hence it is not (in accordance with) wisdom that the forms of heaven and (those of) the people of the earth should be (created) for this only.