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6
1530-1554

  • 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. 1530
  • خواندش در سوره‌ی والنجم زود  ** لیک آن فتنه بد از سوره نبود 

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

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

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

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

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

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

  • 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).
  • آن گروهی کز فقیری بی‌سرند  ** صد جهت زان مردگان فانی‌تراند 

  • 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.
  • مرده از یک روست فانی در گزند  ** صوفیان از صد جهت فانی شدند 

  • (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.
  • مرگ یک قتلست و این سیصد هزار  ** هر یکی را خونبهایی بی‌شمار 

  • Though God hath killed these folk many a time, (yet) He hath poured forth (infinite) stores (of grace) in payment of the blood-price. 1540
  • گرچه کشت این قوم را حق بارها  ** ریخت بهر خونبها انبارها 

  • Every one (of these martyrs) is inwardly like Jirjís (St George): they have been killed and brought to life (again) sixty times.
  • هم‌چو جرجیس‌اند هر یک در سرار  ** کشته گشته زنده گشته شصت بار 

  • From his delight in (being smitten by) the spear-point of the (Divine) Judge, the killed one is ever burning (in rapture) and crying. Strike another blow!”
  • کشته از ذوق سنان دادگر  ** می‌بسوزد که بزن زخمی دگر 

  • (I swear) by God, from love for the existence that fosters the spirit, the killed one longs (still) more passionately to be killed a second time.
  • والله از عشق وجود جان‌پرست  ** کشته بر قتل دوم عاشق‌ترست 

  • The Cadi said, “I am the cadi for the living: how am I the judge of the occupants of the graveyard?
  • گفت قاضی من قضادار حیم  ** حاکم اصحاب گورستان کیم 

  • If to outward seeming this man is not laid low in the grave, (yet) graves have entered into his household. 1545
  • این به صورت گر نه در گورست پست  ** گورها در دودمانش آمدست 

  • You have seen many a dead man in the grave: (now), O, blind one, see the grave in a dead man.
  • بس بدیدی مرده اندر گور تو  ** گور را در مرده بین ای کور تو 

  • If bricks from the grave have fallen on you, how should reasonable persons seek redress from the grave?
  • گر ز گوری خشت بر تو اوفتاد  ** عاقلان از گور کی خواهند داد 

  • Do not concern yourself with anger and hatred against a dead man: beware, do not wake war on (one who is as dead as) the pictures in a bath-house.
  • گرد خشم و کینه‌ی مرده مگرد  ** هین مکن با نقش گرمابه نبرد 

  • Give thanks that a living one did not strike you, for he whom the living one rejects is rejected of God.
  • شکر کن که زنده‌ای بر تو نزد  ** کانک زنده رد کند حق کرد رد 

  • The anger of the living ones is God’s anger and His blows for that pure-skinned one is living through God. 1550
  • خشم احیا خشم حق و زخم اوست  ** که به حق زنده‌ست آن پاکیزه‌پوست 

  • God killed him and breathed on his trotters and quickly, like a butcher, stripped off his skin.
  • حق بکشت او را و در پاچه‌ش دمید  ** زود قصابانه پوست از وی کشید 

  • The breath remains in him till (he reaches) the final bourn: the breathing of God is not as the breathing of the butcher.
  • نفخ در وی باقی آمد تا مب  ** نفخ حق نبود چو نفخه‌ی آن قصاب 

  • There is a great difference between the two breathings: this is wholly honour, while that (other) side is entirely, shame.
  • فرق بسیارست بین النفختین  ** این همه زینست و آن سر جمله شین 

  • This (the latter) took life away from it (the slaughtered beast) and injured it, while by the breathing of God that (spiritual) life was made perpetual.
  • این حیات از وی برید و شد مضر  ** وان حیات از نفخ حق شد مستمر