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2
2475-2524

  • “I was saying, ‘O Lord, quickly inflict on me in this world that punishment, 2475
  • من همی‏گفتم که یا رب آن عذاب ** هم در این عالم بران بر من شتاب‏

  • So that I may have exemption (from it) in yonder world.’ About such-like a request was I knocking at the door .
  • تا در آن عالم فراغت باشدم ** در چنین درخواست حلقه می‏زدم‏

  • (Thereupon) such a (painful) sickness as this appeared in me: through pain my soul was deprived of rest.
  • این چنین رنجوریی پیدام شد ** جان من از رنج بی‏آرام شد

  • I have been left without power to perform my dhikr (commemoration of God) and litanies: I have become unconscious of myself and of (all) good and ill.
  • مانده‏ام از ذکر و از اوراد خود ** بی‏خبر گشتم ز خویش و نیک و بد

  • If I had not now beheld thy face, O thou whose scent is fortunate and blessed,
  • گر نمی‏دیدم کنون من روی تو ** ای خجسته وی مبارک بوی تو

  • I should have passed altogether from the bondage (of this life). Thou in kingly fashion hast bestowed on me this sympathy.” 2480
  • می‏شدم از دست من یک بارگی ** کردیم شاهانه این غم خوارگی‏

  • Said the Prophet, “Hey! do not offer this prayer again: do not dig yourself up from root and base.
  • گفت هی‏هی این دعا دیگر مکن ** بر مکن تو خویش را از بیخ و بن‏

  • What strength have you, O wretched ant, to endure that He should lay on you such a lofty mountain?”
  • تو چه طاقت داری ای مور نژند ** که نهد بر تو چنان کوه بلند

  • He answered, “O Sultan, I repent (and vow) that in no wise will I (henceforth) brag recklessly.
  • گفت توبه کردم ای سلطان که من ** از سر جلدی نه لافم هیچ فن‏

  • This world is the Desert (of the Israelites), and thou art Moses, and we because of (our) sin remain in the Desert in tribulation.
  • این جهان تیه است و تو موسی و ما ** از گنه در تیه مانده مبتلا

  • We are wayfaring for years, and at the end we are still held captive in the first stage (of the journey). 2485
  • سالها ره می‏رویم و در اخیر ** همچنان در منزل اول اسیر

  • If the heart of Moses were pleased with us, there would be shown (to us) the way through the Desert and the (farthest) border (thereof);
  • گر دل موسی ز ما راضی بدی ** تیه را راه و کران پیدا شدی‏

  • And if he were wholly disgusted with us, how by any means would trays of food come to us from heaven?
  • ور به کل بیزار بودی او ز ما ** کی رسیدی خوانمان هیچ از سما

  • How would springs gush from a rock, (and how) would there be security for our lives in the desert?
  • کی ز سنگی چشمه‏ها جوشان شدی ** در بیابان‏مان امان جان شدی‏

  • Nay, truly, fire would come instead of trays: flames would beat upon us in this abode.
  • بل به جای خوان خود آتش آمدی ** اندر این منزل لهب بر ما زدی‏

  • Forasmuch as Moses has become of two minds concerning us, he is sometimes our enemy and sometimes our friend. 2490
  • چون دو دل شد موسی اندر کار ما ** گاه خصم ماست گاهی یار ما

  • His anger sets fire to our goods; his clemency averts the arrow of affliction.
  • خشمش آتش می‏زند در رخت ما ** حلم او رد می‏کند تیر بلا

  • When (how) may it be that anger shall again become clemency? This is not extraordinary (as proceeding) from thy grace, O venerable one.
  • کی بود که حلم گردد خشم نیز ** نیست این نادر ز لطفت ای عزیز

  • To praise any one present is (a cause of) embarrassment; on this account I am purposely using the name of Moses, like this.
  • مدح حاضر وحشت است از بهر این ** نام موسی می‏برم قاصد چنین‏

  • Otherwise, how should Moses deem it right that I make mention of anybody before thee?
  • ور نه موسی کی روا دارد که من ** پیش تو یاد آورم از هیچ تن‏

  • Our covenant hath been broken hundreds and thousands of times; Thy covenant, like a mountain, stands firm and stable. 2495
  • عهد ما بشکست صد بار و هزار ** عهد تو چون کوه ثابت برقرار

  • Our covenant is straw and subject to every wind (of passion); Thy covenant is a mountain, and even more than a hundred mountains.
  • عهد ما کاه و به هر بادی زبون ** عهد تو کوه و ز صد که هم فزون‏

  • By the truth of that power (which is Thine), have some mercy upon our mutability, O Ruler of (all) mutations!
  • حق آن قوت که بر تلوین ما ** رحمتی کن ای امیر لونها

  • We have seen ourselves (as we really are) and our shame. Put us not to further trial, O King,
  • خویش را دیدیم و رسوایی خویش ** امتحان ما مکن ای شاه بیش‏

  • So that (by sparing us) Thou wilt have concealed other disgraces, O Bounteous One whose help we implore!
  • تا فضیحت‏های دیگر را نهان ** کرده باشی ای کریم مستعان‏

  • Thou art infinite in beauty and perfection; we are infinite in wrongness and error. 2500
  • بی‏حدی تو در جمال و در کمال ** در کژی ما بی‏حدیم و در ضلال‏

  • Direct Thy infinity, O Bounteous One, upon the infinite wrongness of a handful of vile wretches (such as we are).
  • بی‏حدی خویش بگمار ای کریم ** بر کژی بی‏حد مشتی لئیم‏

  • Oh, come, for of our cloth-piece (only) a single thread remains we were a city, and (only) a single wall remains.
  • هین که از تقطیع ما یک تار ماند ** مصر بودیم و یکی دیوار ماند

  • (Save) the remnant, (save) the remnant, O Sovereign, that the soul of the Devil may not rejoice entirely––
  • البقیه البقیه ای خدیو ** تا نگردد شاد کلی جان دیو

  • Not for our sakes, (but) for the sake of the primal grace through which Thou didst seek out them that had lost the way.
  • بهر ما نه بهر آن لطف نخست ** که تو کردی گمرهان را باز جست‏

  • As Thou hast shown Thy power, (so now) show Thy mercy, O Thou who hast implanted feelings of mercy in flesh and fat. 2505
  • چون نمودی قدرتت بنمای رحم ** ای نهاده رحمها در لحم و شحم‏

  • If this prayer increase Thy wrath, do Thou teach (us) to pray, O Lord,
  • این دعا گر خشم افزاید ترا ** تو دعا تعلیم فرما مهترا

  • Even as, (when) Adam fell from Paradise, Thou gavest him (leave) to turn (in penitence) toward Thee, so that he escaped from the ugly Devil.”
  • آن چنان کادم بیفتاد از بهشت ** رجعتش دادی که رست از دیو زشت‏

  • Who is the Devil that he should surpass Adam and win the game from him on such a board?
  • دیو که بود کاو ز آدم بگذرد ** بر چنین نطعی از او بازی برد

  • In truth, it all turned out to Adam’s advantage: that guile became a curse to the envious one.
  • در حقیقت نفع آدم شد همه ** لعنت حاسد شده آن دمدمه‏

  • He (the Devil) saw one game, (but) he did not see two hundred games (which he should lose): therefore he cut down the supports of his own house. 2510
  • بازیی دید و دو صد بازی ندید ** پس ستون خانه‏ی خود را برید

  • He set fire by night to the cornfield of others; (meanwhile) O wind, drive the fire into his field!
  • آتشی زد شب به کشت دیگران ** باد آتش را به کشت او بران‏

  • The (Divine) curse was a blind to the Devil, so that he regarded that trickery (of his) as harm to (his) enemy.
  • چشم بندی بود لعنت دیو را ** تا زیان خصم دید آن ریو را

  • The (Divine) curse is that which makes him (any one) see falsely, and makes him envious, self-conceited, and malicious,
  • لعنت این باشد که کژبینش کند ** حاسد و خود بین و پر کینش کند

  • To the end that he may not know that whoever does evil, it (that evil) will at last come back and smite him.
  • تا نداند که هر آن که کرد بد ** عاقبت باز آید و بر وی زند

  • He sees all the master-moves invertedly: (hence) they result in check-mate to him and (in) failure and defeat. 2515
  • جمله فرزین بندها بیند بعکس ** مات بر وی گردد و نقصان و وکس‏

  • (The curse blinds him), because, if he regard himself as naught, (if) he regard the wound (his moral and spiritual blindness) as deadly and festering,
  • ز انکه گر او هیچ بیند خویش را ** مهلک و ناسور بیند ریش را

  • Pain will arise from such looking within, and the pain will bring him out from the veil (of self-conceit).
  • درد خیزد زین چنین دیدن درون ** درد او را از حجاب آرد برون‏

  • Until mothers are overtaken by the pains of childbirth, the child finds no way to be born.
  • تا نگیرد مادران را درد زه ** طفل در زادن نیابد هیچ ره‏

  • This (God-given) trust is in the heart, and the heart is pregnant (with it): these counsels (of the prophets and saints) are like the midwife.
  • این امانت در دل و دل حامله ست ** این نصیحتها مثال قابله ست‏

  • The midwife may say that the woman has no pain; (but) pain is necessary, pain is (makes) a way for the child (to be born). 2520
  • قابله گوید که زن را درد نیست ** درد باید درد کودک را رهی است‏

  • He that is without pain is a brigand, because to be without pain is to say “I am God.”
  • آن که او بی‏درد باشد ره زن است ** ز انکه بی‏دردی انا الحق گفتن است‏

  • To say that “I” out of the (proper) time is a curse (to the speaker); to say that “I” at the (proper) time is a mercy (from God).
  • آن انا بی‏وقت گفتن لعنت است ** آن انا در وقت گفتن رحمت است‏

  • The “I” of Mansúr (Halláj) certainly became a mercy; the “I” of Pharaoh became a curse. Mark (this)!
  • آن انا منصور رحمت شد یقین ** آن انا فرعون لعنت شد ببین‏

  • Consequently, it is incumbent (on us) to behead every untimely bird (every cock that crows too soon), in order to give notice (warning).
  • لاجرم هر مرغ بی‏هنگام را ** سر بریدن واجب است اعلام را