(But), O wonder, this heavy hidden chain the ironsmiths are powerless to shatter.
ای عجب این بند پنهان گران ** عاجز از تکسیر آن آهنگران
Vision of that chain (of Destiny) belongs to Ahmad (Mohammed): (he saw it) on the throat bound with a cord of palm-fibres.
دیدن آن بند احمد را رسد ** بر گلوی بسته حبل من مسد
He saw a load of firewood on the back of Abu Lahab’s wife and said,the carrier of faggots(for Hell-fire).
دید بر پشت عیال بولهب ** تنگ هیزم گفت حماله‌ی حطب
The cord and the firewood no eye beheld but his, for to him every unseen thing becomes visible.1665
حبل و هیزم را جز او چشمی ندید ** که پدید آید برو هر ناپدید
All the rest interpret it (falsely), for this (vision) arises from senselessness (spiritual rapture), and they are sensible-
باقیانش جمله تاویلی کنند ** کین ز بیهوشیست و ایشان هوشمند
But from the effect of that (chain) his (the sufferer’s) back has been bent double, and he is moaning before you,
لیک از تاثیر آن پشتش دوتو ** گشته و نالان شده او پیش تو
(And crying), ‘A prayer! A benediction !that I may be delivered and that I may escape from this hidden chain.”
که دعایی همتی تا وا رهم ** تا ازین بند نهان بیرون جهم
He who sees these signs clearly, how should not he know the damned from the blest?
آنک بیند این علامتها پدید ** چون نداند او شقی را از سعید
He knows, and by command of the Almighty he conceals (it), for it would not be lawful to divulge the secret of God.1670
داند و پوشد بامر ذوالجلال ** که نباشد کشف راز حق حلال
This discourse hath no end. That dervish, through hunger, became feeble and his body a prisoner.
این سخن پایان ندارد آن فقیر ** از مجاعت شد زبون و تن اسیر
How the dervish who had made the vow was reduced (by hunger) to plucking the pears from the tree, and how God’s chastisement came (upon him) without delay.
مضطرب شدن فقیر نذر کرده بکندن امرود از درخت و گوشمال حق رسیدن بی مهلت
For five days the wind did not cause a single pear to drop, and on account of the fire (pangs) of hunger his patience was fleeing (deserting him).
پنج روز آن باد امرودی نریخت ** ز آتش جوعش صبوری می‌گریخت
He espied several pears on a bough, (but) once more he acted with patience and restrained himself.
بر سر شاخی مرودی چند دید ** باز صبری کرد و خود را وا کشید
The wind came and lowered the end of the bough and caused his carnal nature to prevail for the eating of that (fruit).
باد آمد شاخ را سر زیر کرد ** طبع را بر خوردن آن چیر کرد
Hunger and weakness and the strength of pull and (the might of) Destiny made the ascetic unfaithful to his vow.1675
جوع و ضعف و قوت جذب و قضا ** کرد زاهد را ز نذرش بی‌وفا
When he had plucked fruit from the pear-tree, he became frail (false) in his vow and promise.
At the same instant God’s chastisement arrived: it opened his eye and pulled his ear.
هم درآن دم گوشمال حق رسید ** چشم او بگشاد و گوش او کشید
How the Shaykh was suspected of being in company with thieves and had his hand cut off.
متهم کردن آن شیخ را با دزدان وبریدن دستش را
In that place there were twenty thieves and more, dividing the things they had stolen.
بیست از دزدان بدند آنجا و بیش ** بخش می‌کردند مسروقات خویش
The perfect had been apprised by an informer: the prefect’s men quickly fell upon them.
شحنه را غماز آگه کرده بود ** مردم شحنه بر افتادند زود
He (the officer in charge) cut off on the spot the left feet and right hands of them all, and a great hubbub arose.1680
هم بدان‌جا پای چپ و دست راست ** جمله را ببرید و غوغایی بخاست
The ascetic’s hand too was cut off by mistake; he (the officer) was about to make his foot also fall (to the ground),
دست زاهد هم بریده شد غلط ** پاش را می‌خواست هم کردن سقط
(When), just in time, a very elect cavalier came up and shouted at the officer, “Look out, O dog!
در زمان آمد سواری بس گزین ** بانگ بر زد بر عوان کای سگ ببین
This is such-and-such a Shaykh, (one) of the Abdál (exalted saints) of God: why have you severed his hand?”
این فلان شیخست از ابدال خدا ** دست او را تو چرا کردی جدا
The officer rent his garment and went speedily to the prefect and gave him the information at once.
آن عوان بدرید جامه تیز رفت ** پیش شحنه داد آگاهیش تفت
The prefect came bare-footed, begging pardon. “I did not know,” he said; “God will bear me witness.1685
شحنه آمد پا برهنه عذرخواه ** که ندانستم خدا بر من گواه
Pray now absolve me from this foul deed, O generous man and chief of the (destined) inhabitants of Paradise!”
هین بحل کن مر مرا زین کار زشت ** ای کریم و سرور اهل بهشت
He (the Shaykh) said, “I know the cause of this (wound inflicted by the) knife: I recognise my sin.
گفت می‌دانم سبب این نیش را ** می‌شناسم من گناه خویش را
I violated the sanctity of His oaths: therefore His judgement (sentence) took my right hand away.
من شکستم حرمت ایمان او ** پس یمینم برد دادستان او
I broke my covenant and knew ‘twas evil (to break it), so that (in consequence of my breaking it) that ill-omened audacity reached (recoiled upon) my hand.
من شکستم عهد و دانستم بدست ** تا رسید آن شومی جرات بدست
May my hand and my foot and brain and skin be offered in sacrifice, O governer, to the decree of the Beloved!1690
دست ما و پای ما و مغز و پوست ** باد ای والی فدای حکم دوست
‘Twas my (destined) lot. I absolve thee from this. Thou didst not know: thou hast no guilt (to answer for).
قسم من بود این ترا کردم حلال ** تو ندانستی ترا نبود وبال
And He that knew, He is the One whose command is (every-where) carried into execution: where is the power of struggling with God?”
و آنک او دانست او فرمان‌رواست ** با خدا سامان پیچیدن کجاست
Oh, many the bird flying in search of grain whose gullet was cut by its gullet (greediness)!
ای بسا مرغی پریده دانه‌جو ** که بریده حلق او هم حلق او
Oh, many the bird that, through its belly (appetite) and pangs of hunger, was made captive in a cage on the edge of a terrace!
ای بسا مرغی ز معده وز مغص ** بر کنار بام محبوس قفص
Oh, many the fish that, because of its gullet’s greed, was caught by a hook in water hard to reach!1695
ای بسا ماهی در آب دوردست ** گشته از حرص گلو ماخوذ شست
Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of lust and gluttony! [Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of (her) vulva and throat!]
ای بسا مستور در پرده بده ** شومی فرج و گلو رسوا شده
Oh, many the learned and honest judge that was disgraced by greed and bribery!
ای بسا قاضی حبر نیک‌خو ** از گلو و رشوتی او زردرو
Nay, in the case of Hárút and Márút that wine (of lust) debarred them from ascending to Heaven.
بلک در هاروت و ماروت آن شراب ** از عروج چرخشان شد سد باب
On this account Báyazíd took precaution: he observed in himself remissness in (the performance of) the ritual prayer.
با یزید از بهر این کرد احتراز ** دید در خود کاهلی اندر نماز
(When) that possessor of the marrow (of spiritual knowledge) meditated concerning the cause, he perceived that the cause was (too) much water-drinking.1700
از سبب اندیشه کرد آن ذو لباب ** دید علت خوردن بسیار از آب
He said, “For a year I will not drink water.” He acted accordingly, and God bestowed on him the power (to abstain).
گفت تا سالی نخواهم خورد آب ** آنچنان کرد و خدایش داد تاب
This was his least penance for the Religion’s sake: he became a (spiritual) sultan and the Pole of the Gnostics.
این کمینه جهد او بد بهر دین ** گشت او سلطان و قطب العارفین
Since the ascetic’s hand had been cut off by reason of his gullet (appetite), he closed the door of complaint.
چون بریده شد برای حلق دست ** مرد زاهد را در شکوی ببست
His name amongst the people came to be Shaykh Aqta’:the calamities (which he suffered because) of his gullet made him well-known by this (name).
شیخ اقطع گشت نامش پیش خلق ** کرد معروفش بدین آفات حلق
The miraculous gifts of Shaykh Aqta’, and how he used to weave palm-leaf baskets with both hands.
کرامات شیخ اقطع و زنبیل بافتن او بدو دست
A visitor found him in his hut, (and saw) that he was weaving a basket with both hands.1705
در عریش او را یکی زایر بیافت ** کو بهر دو دست می زنبیل بافت
He (the Shaykh) said to him, “O enemy of thine own life, who hast come putting thy head into my hut.
گفت او را ای عدو جان خویش ** در عریشم آمده سر کرده پیش
Why hast thou made such hot haste?” He replied, “From excess of love and longing.”
این چراکردی شتاب اندر سباق ** گفت از افراط مهر و اشتیاق
Then he (the Shaykh) smiled and said, “Now come in, but keep this (thing) secret, O noble sir.
پس تبسم کرد و گفت اکنون بیا ** لیک مخفی دار این را ای کیا
Till I die, do not tell this to any one, neither to a comrade nor to a beloved nor to a worthless fellow.”
تا نمیرم من مگو این با کسی ** نه قرینی نه حبیبی نه خسی
Afterwards other folk, (looking) through his window, became acquainted with his weaving.1710
بعد از آن قومی دگر از روزنش ** مطلع گشتند بر بافیدنش
He said, “O Creator, Thou knowest the wisdom (the purpose in this). I conceal (my secret), Thou hast revealed it.”
گفت حکمت را تو دانی کردگار ** من کنم پنهان تو کردی آشکار