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
The Divine inspiration came to him: “There were a number of people who were beginning to disbelieve in thee in (consequence of) this affliction,
آمد الهامش که یکچندی بدند ** که درین غم بر تو منکر می‌شدند
Saying, ‘Perchance he was a hypocrite in the Way (of God), so that God made him infamous among humankind.’
که مگر سالوس بود او در طریق ** که خدا رسواش کرد اندر فریق
I don not wish that that party should become infidels and in thinking evil (of thee) fall into perdition;
من نخواهم کان رمه کافر شوند ** در ضلالت در گمان بد روند
(Hence) We divulged this miracle- (namely), that We give thee a hand in thy working-time-1715
این کرامت را بکردیم آشکار ** که دهیمت دست اندر وقت کار
To the end that these wretched evil-thinking men may not be turned back from the Lord of Heaven.
تا که آن بیچارگان بد گمان ** رد نگردند از جناب آسمان
Erstwhile, indeed, without these miracles I was giving thee consolation from My Person;
من ترا بی این کرامتها ز پیش ** خود تسلی دادمی از ذات خویش
This miracle I have given thee for their sake, and on that account have I bestowed on thee this (spiritual) lamp.
این کرامت بهر ایشان دادمت ** وین چراغ از بهر آن بنهادمت
Thou art past being afraid of bodily death and dismemberment of the limbs.
تو از آن بگذشته‌ای کز مرگ تن ** ترسی وز تفریق اجزای بدن
Vain imagination concerning the dismemberment of head and foot has gone from thee: there has come to thee, for a defence against imagination, a shield exceeding strong.”1720
وهم تفریق سر و پا از تو رفت ** دفع وهم اسپر رسیدت نیک زفت
The reason why the magicians of Pharaoh had courage to suffer the amputation of their hands and feet.
سبب جرات ساحران فرعون بر قطع دست و پا
Is it not (the fact) that the accursed Pharaoh threatened (the magicians with) punishment on the earth,
ساحران را نه که فرعون لعین ** کرد تهدید سیاست بر زمین
Saying, “I will cut off your hands and feet on opposite sides, then I will hang you up: I will not hold you exempt (from punishment)”?
که ببرم دست و پاتان از خلاف ** پس در آویزم ندارمتان معاف
He thought that they were (still) in the same imagination and terror and distraction and doubt,
او همی‌پنداشت کایشان در همان ** وهم و تخویفند و وسواس و گمان
So that they would be trembling and terrified and affrighted by the vain imaginings and threats of the carnal soul.
که بودشان لرزه و تخویف و ترس ** از توهمها و تهدیدات نفس
He did not know that they had been delivered and were seated at the window of the light of the heart;1725
او نمی‌داست کایشان رسته‌اند ** بر دریچه‌ی نور دل بنشسته‌اند
(And that) they had recognised (the difference of) their (bodily) shadows from their (real) selves, and were brisk and alert and happy and exulting;
این جهان خوابست اندر ظن مه‌ایست ** گر رود درخواب دستی باک نیست