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).
چون کشانیدت بدین شیوه به دام ** حمله بینی بعد از آن اندر زحام
When did the intellect (ever) rejoice in this victory, inasmuch as in this victory it saw ruin?
عقل ازین غالب شدن کی گشت شاد ** چون درین غالب شدن دید او فساد
The intellect is keen-eyed, possessed of foresight, for God hath powdered it with His own collyrium.4570
تیزچشم آمد خرد بینای پیش ** که خدایش سرمه کرد از کحل خویش
The Prophet said that the folk of (destined for) Paradise are feeble (worsted) in quarrels, because of (their noble) accomplishments—
گفت پیغامبر که هستند از فنون ** اهل جنت در خصومتها زبون
Because of the perfection of their prudence and thinking ill (of themselves), not from deficiency (of intellect) and cowardice and weakness of (religious) faith.
از کمال حزم و س الظن خویش ** نه ز نقص و بد دلی و ضعف کیش
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….
در فره دادن شنیده در کمون ** حکمت لولا رجال مومنون
To keep their hands off the accursed infidels became a duty for the sake of delivering the true believers.
دستکوتاهی ز کفار لعین ** فرض شد بهر خلاص مومنین
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).4575
قصهی عهد حدیبیه بخوان ** کف ایدیکم تمامت زان بدان
Even in victory he (the Prophet) deemed himself subdued by the snare of Divine Majesty.
نیز اندر غالبی هم خویش را ** دید او مغلوب دام کبریا
“’Tis not because I suddenly marched against you before dawn (and took you captive) that I laugh at your chains;
زان نمیخندم من از زنجیرتان ** که بکردم ناگهان شبگیرتان
I laugh because I am dragging you in chains and shackles to the cypress garden and the roses (of Paradise).
زان همیخندم که با زنجیر و غل ** میکشمتان سوی سروستان و گل
O wonder, that we are bringing you in bonds from the merciless fire to the place abounding in verdure;
ای عجب کز آتش بیزینهار ** بسته میآریمتان تا سبزهزار
With heavy chains I am dragging you from the direction of Hell to the everlasting Paradise.”4580
از سوی دوزخ به زنجیر گران ** میکشمتان تا بهشت جاودان
Every blind follower in this Way, be he good or evil, He (God) is dragging, bound like that, into His Presence.
هر مقلد را درین ره نیک و بد ** همچنان بسته به حضرت میکشد
All go along this Way in the chains of fear and tribulation, except the saints.
جمله در زنجیر بیم و ابتلا ** میروند این ره بغیر اولیا
They are dragged along this Way reluctantly, except those persons who are acquainted with the mysteries of the (Divine) action.
میکشند این راه را بیگاروار ** جز کسانی واقف از اسرار کار
Endeavour that thy (inward) light become radiant, so that thy travelling (in the path of devotion) and service (to God) may be made easy.
جهد کن تا نور تو رخشان شود ** تا سلوک و خدمتت آسان شود
You take children to school by force, because they are blind to the benefits (of knowledge);4585
کودکان را میبری مکتب به زور ** زانک هستند از فواید چشمکور
(But) when he (the child) becomes aware (of the benefits), he runs to school: his soul expands (with joy) at going.
چون شود واقف به مکتب میدود ** جانش از رفتن شکفته میشود
A child goes to school in sore distress because he has seen nothing of the wages for his work;
میرود کودک به مکتب پیچ پیچ ** چون ندید از مزد کار خویش هیچ
When he puts in his purse a single dáng earned by his handiwork, then he goes without sleep at night, like the thief.
چون کند در کیسه دانگی دستمزد ** آنگهان بیخواب گردد شب چو دزد
Endeavour that the wages for obedience (to God) may arrive: then you will envy the obedient.
جهد کن تا مزد طاعت در رسد ** بر مطیعان آنگهت آید حسد
(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.4590
ائتیا کرها مقلد گشته را ** ائتیا طوعا صفا بسرشته را
The former loves God for the sake of some (secondary) cause, while the other hath indeed a pure disinterested love.
این محب حق ز بهر علتی ** و آن دگر را بی غرض خود خلتی
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.
این محب دایه لیک از بهر شیر ** و آن دگر دل داده بهر این ستیر