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6
1515-1539

  • آنک بهر خود زند او ضامنست  ** وآنک بهر حق زند او آمنست  1515
  • He who strikes (and kills) for his own sake is (held) responsible, while he who strikes (and kills) for God’s sake is secure.

  • گر پدر زد مر پسر را و بمرد  ** آن پدر را خون‌بها باید شمرد 
  • If a father strikes his son and he (the son) dies, the father must pay the blood-price,

  • زانک او را بهر کار خویش زد  ** خدمت او هست واجب بر ولد 
  • Because he struck him for his own benefit, (since) it is the duty of the son to serve him (the father).

  • چون معلم زد صبی را شد تلف  ** بر معلم نیست چیزی لا تخف 
  • (But) when a teacher strikes a boy and he (the boy) perishes (is killed by the blows), nothing (in the way of penalty) is (imposed) on the teacher; no fear’

  • کان معلم نایب افتاد و امین  ** هر امین را هست حکمش همچنین 
  • For the teacher is a deputy (of God) and a trustee; and the ease of every trustee is the same as this

  • نیست واجب خدمت استا برو  ** پس نبود استا به زجرش کارجو  1520
  • It is not his (the boy’s) duty to serve his master (teacher) therefore in chastising him the master was not seeking benefit (for himself),

  • ور پدر زد او برای خود زدست  ** لاجرم از خونبها دادن نرست 
  • But if his father struck him, he struck for his own sake: consequently he was not freed from (responsibility for) paying the blood-price.

  • پس خودی را سر ببر ای ذوالفقار  ** بی‌خودی شو فانیی درویش‌وار 
  • Behead (your) selfhood, then, O (you who resemble the sword) Dhu ‘l-faqár: become a selfless naughted one like the dervish.

  • چون شدی بی‌خود هر آنچ تو کنی  ** ما رمیت اذ رمیتی آمنی 
  • When you have become selfless, everything that you do (is a case of) thou didst not throw when thou threwest, (and) you are safe.

  • آن ضمان بر حق بود نه بر امین  ** هست تفصیلش به فقه اندر مبین 
  • The responsibility lies on God, not on the trustee: ‘tis set forth plainly in (books of) jurisprudence.

  • هر دکانی راست سودایی دگر  ** مثنوی دکان فقرست ای پسر  1525
  • Every shop has a different (kind of) merchandise: the Mathnawi is the shop for (spiritual) poverty, O son.

  • در دکان کفشگر چرمست خوب  ** قالب کفش است اگر بینی تو چوب 
  • In the shoemaker’s shop there is fine leather: if you see wood (there), it is (only) the mould for the shoe.

  • پیش بزازان قز و ادکن بود  ** بهر گز باشد اگر آهن بود 
  • The drapers have (in their shops) silk and dun-coloured cloth: if iron be (there), it is (only to serve) for a yard-measure.

  • مثنوی ما دکان وحدتست  ** غیر واحد هرچه بینی آن بتست 
  • Our Mathnawi is the shop for Unity: anything that you see (there) except the One God) is (only) an idol.

  • بت ستودن بهر دام عامه را  ** هم‌چنان دان کالغرانیق العلی 
  • Know that to praise an idol for the purpose of ensnaring the vulgar is just like (the Prophet’s reference to) “the most exalted Cranes.”

  • خواندش در سوره‌ی والنجم زود  ** لیک آن فتنه بد از سوره نبود  1530
  • He recited it those words) quickly in the Súra (entitled) Wa’l-Najm, but it was a temptation (of the Devil), it was not (really) part of the Súra.

  • جمله کفار آن زمان ساجد شدند  ** هم سری بود آنک سر بر در زدند 
  • Thereupon all the infidels prostrated themselves (in worship): ‘twas a mystery (of Divine Wisdom), too, that they knocked their heads upon the door.

  • بعد ازین حرفیست پیچاپیچ و دور  ** با سلیمان باش و دیوان را مشور 
  • After this there is a perplexing and abstruse argument stay with Solomon and do not stir up the demons!

  • هین حدیث صوفی و قاضی بیار  ** وان ستمکار ضعیف زار زار 
  • Hark, relate the story of the Súfí and the Cadi and the offender who was (so) feeble and wretchedly ill.

  • گفت قاضی ثبت العرش ای پسر  ** تا برو نقشی کنم از خیر و شر 
  • The Cadi said (to the Súfí), “Make the roof firm, O son, in order that I may decorate it with good and evil.

  • کو زننده کو محل انتقام  ** این خیالی گشته است اندر سقام  1535
  • Where is the assailant? Where is that which is subject to vengeance? This man in (consequence of) sickness has become a (mere) phantom.

  • شرع بهر زندگان و اغنیاست  ** شرع بر اصحاب گورستان کجاست 
  • The law is for the living and self-sufficient: where (how) is the law (binding) upon the occupants of the graveyard?”

  • آن گروهی کز فقیری بی‌سرند  ** صد جهت زان مردگان فانی‌تراند 
  • The class (of men) who are headless (selfless) because of (their spiritual) poverty are in a hundred respects more naughted than those dead (and buried).

  • مرده از یک روست فانی در گزند  ** صوفیان از صد جهت فانی شدند 
  • The dead man is naughted (only) from one point of view, namely), as regards loss (of bodily life); the Súfís have been naughted in a hundred respects.

  • مرگ یک قتلست و این سیصد هزار  ** هر یکی را خونبهایی بی‌شمار 
  • (Bodily) death is a single killing, while this (spiritual death) is three hundred thousand (killings), for each one of which there is a blood-price beyond reckoning.