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2947-2996

  • ما رمیت اذ رمیت گشته‌ای ** خویشتن در موج چون کف هشته‌ای
  • Thou hast become (the instrument of my action, according to the text) Thou didst not throw when thou threwest: like the foam, thou hast abandoned thyself in the wave.

  • لا شدی پهلوی الا خانه‌گیر ** این عجب که هم اسیری هم امیر
  • Thou hast become ‘not’; (now) take up thy abode beside ‘except.’ This is wonderful, that thou art both a prisoner and a prince.

  • 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 ولا 2950
  • 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 گرفت 2955
  • 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 مجتبی 2960
  • 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 برد 2965
  • 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 لام 2970
  • 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 مراد 2975
  • 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 نازکترست 2980
  • 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 حروف 2985
  • 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 سود 2990
  • 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 صورتیست 2995
  • 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.