She said, “They were lost to me, (but) they were not lost to Thee.” Without (possessing) the two eyes of the Unseen, no one becomes the Man (pupil of the eye).3415
گفت از من کم شد از تو گم نشد ** بی دو چشم غیب کس مردم نشد
You did not let blood (by cupping), and (therefore) the superfluous blood ran from your nose, to the end that your life might be saved from fever.
تو نکردی فصد و از بینی دوید ** خون افزون تا ز تب جانت رهید
The core of every fruit is better than its rind: deem the body to be the rind, and its friend (the spirit) to be the core.
مغز هر میوه بهست از پوستش ** پوست دان تن را و مغز آن دوستش
After all, Man has a goodly core: seek it for one moment, if you are of (if you belong to those inspired by) that (Divine) breath.
مغز نغزی دارد آخر آدمی ** یکدمی آن را طلب گر زان دمی
How Hamza, may God be well-pleased with him, came to battle without a coat of mail.
در آمدن حمزه رضی الله عنه در جنگ بی زره
Whenever at the end (of his life) Hamza went into the ranks (on the battlefield), he would enter the fray (like one) intoxicated, without a coat of mail.
اندر آخر حمزه چون در صف شدی ** بی زره سرمست در غزو آمدی
Advancing with open breast and naked body, he would throw himself into the sword-bearing ranks.3420
سینه باز و تن برهنه پیش پیش ** در فکندی در صف شمشیر خویش
The people asked him, saying, “O uncle of the Prophet, O Lion that breakest the ranks (of the foemen), O prince of the champions,
خلق پرسیدند کای عم رسول ** ای هزبر صف‌شکن شاه فحول
Hast not thou read in the Message of God (theQur’án) ‘Do not cast yourselves with your own hands into destruction’?
نه تو لا تلقوا بایدیکم الی ** تهلکه خواندی ز پیغام خدا
Then why art thou casting thyself thus into destruction on the field of battle?
پس چرا تو خویش را در تهلکه ** می در اندازی چنین در معرکه
When thou wert young and robust and strongly-knit, thou didst not go into the battle-line without a coat of mail.
چون جوان بودی و زفت و سخت‌زه ** تو نمی‌رفتی سوی صف بی زره
Now that thou hast become old and infirm and bent, thou art knocking at the curtains (doors) of recklessness,3425
چون شدی پیر و ضعیف و منحنی ** پرده‌های لا ابالی می‌زنی
And with sword and spear, like one who recks of naught, thou art grappling and struggling and making trial (of thyself).
لا ابالی‌وار با تیغ و سنان ** می‌نمایی دار و گیر و امتحان
The sword hath no respect for the old: how should sword and arrow possess discernment?”
تیغ حرمت می‌ندارد پیر را ** کی بود تمییز تیغ و تیر را
In this manner were the ignorant sympathisers giving him counsel zealously.
زین نسق غمخوارگان بی‌خبر ** پند می‌دادند او را از غیر
The reply of Hamza to the people.
جواب حمزه مر خلق را
Hamza said, “When I was young, I used to regard farewell to this world as death.
گفت حمزه چونک بودم من جوان ** مرگ می‌دیدم وداع این جهان
How should any one go to death eagerly? How should he come naked (unarmed) to meet the dragon?3430
سوی مردن کس برغبت کی رود ** پیش اژدرها برهنه کی شود
But now, through the Light of Mohammed, I am not subject to this city (the world) that is passing away.
لیک از نور محمد من کنون ** نیستم این شهر فانی را زبون
Beyond (the realm of) the senses, I behold the camp of the (Divine) King thronged with the army of the Light of God,
از برون حس لشکرگاه شاه ** پر همی‌بینم ز نور حق سپاه
Tent on tent and tent-rope on tent-rope. Thanks be to Him who awakened me from slumber!”
خیمه در خیمه طناب اندر طناب ** شکر آنک کرد بیدارم ز خواب
That one in whose eyes death is destruction—he takes hold of (clings to) the (Divine) command, “Do not cast (yourselves into destruction)”;
آنک مردن پیش چشمش تهلکه‌ست ** امر لا تلقوا بگیرد او به دست
And that one to whom death is the opening of the gate—for him in the (Divine) Allocution (the Qur’án) there is (the command), “Vie ye with each other in hastening.”3435
و آنک مردن پیش او شد فتح باب ** سارعوا آید مرورا در خطاب
Beware, O ye who regard death! Surpass one another (in dread of death)! Quick, O ye who regard the Resurrection! Vie ye with each other in hastening!
الحذر ای مرگ‌بینان بارعوا ** العجل ای حشربینان سارعوا
Welcome, O ye who regard the (Divine) grace! Rejoice! Woe (to you), O ye who regard the (Divine) wrath! Be sorrowful!
الصلا ای لطف‌بینان افرحوا ** البلا ای قهربینان اترحوا
Whosoever deems it (death) to be (lovely as) Joseph gives up his soul in ransom for it; whosoever deems it to be (like) the wolf turns back from (the path of) right guidance.
هر که یوسف دید جان کردش فدی ** هر که گرگش دید برگشت از هدی
Every one's death is of the same quality as himself, my lad: to the enemy (of God) an enemy, and to the friend (of God) a friend.
مرگ هر یک ای پسر همرنگ اوست ** پیش دشمن دشمن و بر دوست دوست
In the eyes of the Turcoman the mirror hath a fair colour; similarly in the eyes of the Ethiopian the mirror is (dark as) an Ethiopian.3440
پیش ترک آیینه را خوش رنگیست ** پیش زنگی آینه هم زنگیست
Your fear of death in fleeing (from it) is (really) your fear of yourself. Take heed, O (dear) soul!
آنک می‌ترسی ز مرگ اندر فرار ** آن ز خود ترسانی ای جان هوش دار
’Tis your (own) ugly face, not the visage of Death: your spirit is like the tree, and death (is like) the leaf.
روی زشت تست نه رخسار مرگ ** جان تو همچون درخت و مرگ برگ
It has grown from you, whether it is good or evil: every hidden thought of yours, foul or fair, is (born) from yourself.
از تو رستست ار نکویست ار بدست ** ناخوش و خوش هر ضمیرت از خودست
If you are wounded by a thorn, you yourself have sown; and if you are (clad) in satin and silk, you yourself have spun.
گر بخاری خسته‌ای خود کشته‌ای ** ور حریر و قزدری خود رشته‌ای
Know that the act is not of the same complexion as the requital: the service is nowise of the same complexion as the payment given (in return for it).3445
دانک نبود فعل همرنگ جزا ** هیچ خدمت نیست همرنگ عطا
The labourers' wage does not resemble the work, inasmuch as the latter is the accident, while the former is the substance and permanent.
مزد مزدوران نمی‌ماند بکار ** کان عرض وین جوهرست و پایدار
The former is wholly hardship and effort and sweat, while the latter is wholly silver and gold and trays (of food).
آن همه سختی و زورست و عرق ** وین همه سیمست و زرست و طبق
If suspicion fall upon you from some quarter, (the reason is that) the person whom you wronged has invoked (God) against you in an affliction (which you have brought upon him).
گر ترا آید ز جایی تهمتی ** کرد مظلومت دعا در محنتی
You say, “I am free (from guilt): I have not laid suspicion on any one.”
تو همی‌گویی که من آزاده‌ام ** بر کسی من تهمتی ننهاده‌ام
(No; but) you have committed another form of sin; you sowed the seed: how should the seed resemble the fruit?3450
تو گناهی کرده‌ای شکل دگر ** دانه کشتی دانه کی ماند به بر
He (the celibate) committed adultery, and the penalty was a hundred blows with the stick. “When,” says he, “did I strike any one with wood?”
او زنا کرد و جزا صد چوب بود ** گوید او من کی زدم کس را بعود
Was not this infliction the penalty for that adultery? How should the stick resemble adultery (committed) in secret?
نه جزای آن زنا بود این بلا ** چوب کی ماند زنا را در خلا
How should the serpent resemble the rod, O Kalím (Moses)? How should the pain resemble the remedy, O doctor?
مار کی ماند عصا را ای کلیم ** درد کی ماند دوا را ای حکیم
When you, instead of (casting down) the rod, semen ejecisti (in uterum), that (semen) became (eventually) a fine (human) figure. [When you, instead of (casting down) the rod, ejaculate seminal fluid (into a uterus), that (semen) became (eventually) a fine (human) figure.]
تو به جای آن عصا آب منی ** چون بیفکندی شد آن شخص سنی
That semen of yours became a friend (to you) or (like) a (noxious) serpent: why (then) is this astonishment at the rod (of Moses) on your part?3455
یار شد یا مار شد آن آب تو ** زان عصا چونست این اعجاب تو
Does the semen at all resemble that child? Does the sugar-cane at all resemble the candy?
هیچ ماند آب آن فرزند را ** هیچ ماند نیشکر مر قند را
When a man has sown a prostration (in prayer) or a genuflexion, in yonder world his prostration becomes Paradise.
چون سجودی یا رکوعی مرد کشت ** شد در آن عالم سجود او بهشت
When praise of God has flown from his mouth, the Lord of the daybreak fashions it into a bird of Paradise.
چونک پرید از دهانش حمد حق ** مرغ جنت ساختش رب الفلق
Your praise and glorification does not resemble the bird, though the bird's semen is (naught but) wind and air.
حمد و تسبیحت نماند مرغ را ** گرچه نطفه‌ی مرغ بادست و هوا
When altruism and almsgiving have grown up (proceeded) from your hand, (the act of) this (generous) hand becomes on yonder side (in the world hereafter) date-palms and (fresh) herbage.3460
چون ز دستت رست ایثار و زکات ** گشت این دست آن طرف نخل و نبات
The water (semen), (namely) your renunciation, became a river of water in Paradise; your love and affection (for God) is a river of milk in Paradise.
آب صبرت جوی آب خلد شد ** جوی شیر خلد مهر تست و ود
Delight in devotion became a river of honey; behold your (spiritual) intoxication and longing as a river of wine.
ذوق طاعت گشت جوی انگبین ** مستی و شوق تو جوی خمر بین
These causes did not resemble those effects: none knows how He (God) installed it (the effect) in the place of that (cause).
این سببها آن اثرها را نماند ** کس نداند چونش جای آن نشاند
Since these causes were (obedient) to your command, the four rivers (of Paradise) likewise showed obedience to you.
این سببها چون به فرمان تو بود ** چار جو هم مر ترا فرمان نمود