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4
2951-2975

  • 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.
  • دوستی ببرید زان مخلص تمام ** رو به حایط کرد تا نارد سلام

  • He became estranged from his intercessor; in astonishment at this the people began to talk,
  • زین شفیع خویشتن بیگانه شد ** زین تعجب خلق در افسانه شد

  • Saying, “(If) he is not mad, how did he cut off friendly relations with the person who redeemed his life?
  • که نه مجنونست یاری چون برید ** از کسی که جان او را وا خرید

  • 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.
  • وا خریدش آن دم از گردن زدن ** خاک نعل پاش بایستی شدن

  • 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.” 2955
  • بازگونه رفت و بیزاری گرفت ** با چنین دلدار کین‌داری گرفت

  • Then a certain mentor reproached him, saying, “Why are you acting so unjustly towards a loyal friend?
  • پس ملامت کرد او را مصلحی ** کیین جفا چون می‌کنی با ناصحی

  • That elect beloved redeemed your life and saved you from beheading at that moment.
  • جان تو بخرید آن دلدار خاص ** آن دم از گردن زدن کردت خلاص

  • If he had done evil (towards you), you ought not to have turned away (from him; but) that praiseworthy friend was especially your benefactor.”
  • گر بدی کردی نبایستی رمید ** خاصه نیکی کرد آن یار حمید

  • He replied, “Life is freely given for the king's sake: why should he come as an intercessor between (us)?
  • گفت بهر شاه مبذولست جان ** او چرا آید شفیع اندر میان

  • 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.’ 2960
  • لی مع‌الله وقت بود آن دم مرا ** لا یسع فیه نبی مجتبی

  • I desire no mercy but the blows of the king; I desire no refuge except that king.
  • من نخواهم رحمتی جز زخم شاه ** من نخواهم غیر آن شه را پناه

  • I have naughted all besides the king for the reason that I have devoted myself to the king.
  • غیر شه را بهر آن لا کرده‌ام ** که به سوی شه تولا کرده‌ام

  • The king, if he behead me in his wrath, will bestow on me sixty other lives.
  • گر ببرد او به قهر خود سرم ** شاه بخشد شصت جان دیگرم

  • ’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.”
  • کار من سربازی و بی‌خویشی است ** کار شاهنشاه من سربخشی است

  • Honour to the head that is severed by the King's hand! Shame on the head that betakes itself to another! 2965
  • فخر آن سر که کف شاهش برد ** ننگ آن سر کو به غیری سر برد

  • The night which the King in his wrath covered with pitch (pitchy darkness) holds in disdain a thousand days of festival.
  • شب که شاه از قهر در قیرش کشید ** ننگ دارد از هزاران روز عید

  • Verily, the circumambulation performed by him who beholds the King is above wrath and grace and infidelity and religion.
  • خود طواف آنک او شه‌بین بود ** فوق قهر و لطف و کفر و دین بود

  • Not one word (capable of) expressing it has (ever) come into the world, for it is hidden, hidden, hidden,
  • زان نیامد یک عبارت در جهان ** که نهانست و نهانست و نهان

  • Inasmuch as these glorious names and words were manifested from the reel (uttered from the mouth) of Adam.
  • زانک این اسما و الفاظ حمید ** از گلابه‌ی آدمی آمد پدید

  • 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. 2970
  • علم الاسما بد آدم را امام ** لیک نه اندر لباس عین و لام

  • When he put on his head the cap of water and clay, those spiritual names became black-faced,
  • چون نهاد از آب و گل بر سر کلاه ** گشت آن اسمای جانی روسیاه

  • 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.
  • که نقاب حرف و دم در خود کشید ** تا شود بر آب و گل معنی پدید

  • Although from one point of view speech is a revealer, yet from ten points of view it is a curtain and concealer.
  • گرچه از یک وجه منطق کاشف است ** لیک از ده وجه پرده و مکنف است

  • 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!"
  • گفتن خلیل مر جبرئیل را علیهماالسلام چون پرسیدش کی الک حاجة خلیل جوابش داد کی اما الیک فلا

  • “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.
  • من خلیل وقتم و او جبرئیل ** من نخواهم در بلا او را دلیل

  • He did not learn respectfulness (as he might) from noble Gabriel, who asked the Friend of God (Abraham) what was his wish, 2975
  • او ادب ناموخت از جبریل راد ** که بپرسید از خیل حق مراد