If thou shed (our) blood, ’tis lawful, lawful (for thee to do so); and if thou forgive, ’tis (an act of) grace and bounty.
گر بریزی خون حلالستت حلال ** ور ببخشی هست انعام و نوال
We have done those deeds that were worthy of us: consider what thou wilt command, O glorious King.2090
کرده‌ایم آنها که از ما می‌سزید ** تا چه فرمایی تو ای شاه مجید
If thou forgive our crime, O thou who makest the heart radiant, the night will have shown the qualities of night, and the day (those of) day.
گر ببخشی جرم ما ای دل‌فروز ** شب شبیها کرده باشد روز روز
If thou forgive, despair will be removed; and if not, may a hundred like us be a sacrifice to the King!”
گر ببخشی یافت نومیدی گشاد ** ورنه صد چون ما فدای شاه باد
The King replied, “Nay, I will not show this clemency or deal this punishment: that (right) belongs to Ayáz.
گفت شه نه این نواز و این گداز ** من نخواهم کرد هست آن ایاز
[How the King referred to Ayáz the question of accepting the repentance of the ploiters who had opened his chamber or of punishing them, because he judged that the offence had been committed against his honour.]
حواله کردن پادشاه قبول و توبه‌ی نمامان و حجره گشایان و سزا دادن ایشان با ایاز کی یعنی این جنایت بر عرض او رفته است
This is an offence against his person and honour: the blow is (inflicted) on the veins of that man of goodly ways.
این جنایت بر تن و عرض ویست ** زخم بر رگهای آن نیکوپیست
Although we are spiritually one, formally I am far from (I am unaffected by) this profit and loss.”2095
گرچه نفس واحدیم از روی جان ** ظاهرا دورم ازین سود و زیان
An accusation against a (guilty) servant is no disgrace to the King: it is only (a means of) increasing (His) forbearance and (the servant's) reliance (on His protection).
تهمتی بر بنده شه را عار نیست ** جز مزید حلم و استظهار نیست
Inasmuch as the King makes one who is accused (rich as) Qárún (Korah), consider how He will act towards one who is innocent.
متهم را شاه چون قارون کند ** بی‌گنه را تو نظر کن چون کند
Deem not the King to be ignorant of any one's actions: ’tis only His forbearance that prevents it (the evil action) from being brought to light.
شاه را غافل مدان از کار کس ** مانع اظهار آن حلمست و بس
Here who shall recklessly intercede with His knowledge— (who) except His forbearance?
من هنا یشفع به پیش علم او ** لا ابالی‌وار الا حلم او
The sin arises at first from His forbearance; otherwise, how should His awful majesty give (any) room for it (to arise)?2100
آن گنه اول ز حلمش می‌جهد ** ورنه هیبت آن مجالش کی دهد
(Payment of) the blood-price for the crime of the murderous carnal soul falls on His forbearance: the blood-wit is (an obligation) on the (murderer's) kin.
خونبهای جرم نفس قاتله ** هست بر حلمش دیت بر عاقله
Our carnal soul was intoxicated and made beside itself by that forbearance: during its intoxication the Devil snatched away its cap.
مست و بی‌خود نفس ما زان حلم بود ** دیو در مستی کلاه از وی ربود
Unless the Sáqí, Forbearance, had poured (the intoxicating) wine, how should the Devil have quarrelled with Adam?
At the time of (his being in possession of) knowledge, who was Adam in relation to the angels? (He was) the teacher of knowledge and the assayer of (its) coins.
گاه علم آدم ملایک را کی بود ** اوستاد علم و نقاد نقود
After he had drunk the wine of (God's) forbearance in Paradise, he was confounded by a single trick of Satan.2105
چونک در جنت شراب حلم خورد ** شد ز یک بازی شیطان روی زرد
The doses of anacardium, (namely), the lessons (given to him) by the Loving One, had made him sagacious and wise and clever;
آن بلادرهای تعلیم ودود ** زیرک و دانا و چستش کرده بود
(But) afterwards the potent opium of His forbearance brought the Thief to (carry away) his (Adam's) property.
باز آن افیون حلم سخت او ** دزد را آورد سوی رخت او
Reason comes to seek refuge with His forbearance, (saying), “Thou hast been my Sáqí (Thou hast intoxicated me): take my hand (succour me)!”
عقل آید سوی حلمش مستجیر ** ساقیم تو بوده‌ای دستم بگیر
How the King said to Ayáz, “Choose either to pardon or to punish, for in the present case ’tis (equally) right whether you do justice or show mercy; and there are advantages in each.” Within justice a thousand mercies are enclosed: (God hath said), “and for you in retaliation there is a life.” He who deems retaliation abominable is regarding only the single life of the murderer and does not consider the hundreds of thousands of lives that will be protected and kept safe, as in a fortress, by fear of punishment.
فرمودن شاه ایاز را کی اختیار کن از عفو و مکافات کی از عدل و لطف هر چه کنی اینجا صوابست و در هر یکی مصلحتهاست کی در عدل هزار لطف هست درج و لکم فی القصاص حیوة آنکس کی کراهت می‌دارد قصاص را درین یک حیات قاتل نظر می‌کند و در صد هزار حیات کی معصوم و محقون خواهند شدن در حصن بیم سیاست نمی‌نگرد
“O Ayáz, pass sentence on the culprits! O incorruptible Ayáz who takest infinite precautions (to keep thyself pure),
کن میان مجرمان حکم ای ایاز ** ای ایاز پاک با صد احتراز
Though I boil (test) thee in practice two hundred times, I do not find any refuse in the foam of thy boiling.2110
گر دو صد بارت بجوشم در عمل ** در کف جوشت نیابم یک دغل
A countless multitude of people are ashamed of (being put to) the test, (but) all tests are ashamed of (being tried on) thee.
ز امتحان شرمنده خلقی بی‌شمار ** امتحانها از تو جمله شرمسار
It (thy knowledge) is a bottomless ocean: it is not (creaturely) knowledge alone; it (thy forbearance) is a mountain and a hundred mountains: indeed, it is not (creaturely) forbearance.”
بحر بی‌قعرست تنها علم نیست ** کوه و صد کوهست این خود حلم نیست
He (Ayáz) replied, “I know that this is thy gift; otherwise I am (nothing except) those rustic shoon and that sheepskin jacket.”
گفت من دانم عطای تست این ** ورنه من آن چارقم و آن پوستین