Else, how should he laugh (at us)? for the otherworldly are compassionate and kind to the evil and the good (alike).”4525
ورنه چون خندد که اهل آن جهان ** بر بد و نیکاند مشفق مهربان
Thus did those captives mutter to each other under their breath in discussing that (question),
این بمنگیدند در زیر زبان ** آن اسیران با هم اندر بحث آن
(Saying, “Beware) lest the custodian hear (us) and spring upon us and personally carry our words to the ear of that (spiritual) Sultan.”
تا موکل نشنود بر ما جهد ** خود سخن در گوش آن سلطان برد
How the Prophet, on whom be peace, became aware of their chiding him for his exultation.
آگاه شدن پیغامبر علیه السلام از طعن ایشان بر شماتت او
Though the custodian did not hear those words, they entered into the ear that was (hearing) from the presence (of God).
گرچه نشنید آن موکل آن سخن ** رفت در گوشی که آن بد من لدن
The scent of Joseph's spirit was not perceived by its keeper, but Jacob inhaled it.
بوی پیراهان یوسف را ندید ** آنک حافظ بود و یعقوبش کشید
The devils on the high front of Heaven do not hear the secret of the mystery-knowing Tablet;4530
آن شیاطین بر عنان آسمان ** نشنوند آن سر لوح غیبدان
(But when) Mohammed went to sleep and reclined (on his bed), the secret came (to him) and circled round him.
آن محمد خفته و تکیه زده ** آمده سر گرد او گردان شده
He whose allotted portion is open (for him to take) eats the sweetmeat, not he whose fingers are long.
او خورد حلوا که روزیشست باز ** آن نه کانگشتان او باشد دراز
The gleaming star became a watchman and drove the devils away, saying, “Abandon theft and receive the secret from Ahmad (Mohammed).”
نجم ثاقب گشته حارس دیوران ** که بهل دزدی ز احمد سر ستان
O thou whose eyes from early (in the day) are (turned) towards (thy) shop, hark, go to the mosque and seek the portion allotted by God.
ای دویده سوی دکان از پگاه ** هین به مسجد رو بجو رزق اله
The Prophet, then, apprehended their words and said, “That laughter of mine was not from hostility.4535
پس رسول آن گفتشان را فهم کرد ** گفت آن خنده نبودم از نبرد
They (the captives) are dead and rotted by decay: in my judgement it is not the part of a (true) man to kill the dead.
مردهاند ایشان و پوسیدهی فنا ** مرده کشتن نیست مردی پیش ما
Who are they indeed? for the moon is split when I plant my foot on the battlefield.
خود کیند ایشان که مه گردد شکاف ** چونک من پا بفشرم اندر مصاف
At the time when ye were free and powerful, I was seeing you bound (in chains), like this.
آنگهی کزاد بودیت و مکین ** مر شما را بسته میدیدم چنین
O thou that pridest thyself on thy possessions and household, in the view of the intelligent thou art (as) the camel on the water-spout.
ای بنازیده به ملک و خاندان ** نزد عاقل اشتری بر ناودان
(Ever) since the bowl, (which is) the bodily form, fell from the roof, there has rolled before my (inward) eye (the reality denoted by the words) ‘Everything that is (destined) to come shall come.’4540
نقش تن را تا فتاد از بام طشت ** پیش چشمم کل آت آت گشت
I look on the unripe grape, and I see the wine clearly; I look on nonentity, and I see the entity clearly.
بنگرم در غوره می بینم عیان ** بنگرم در نیست شی بینم عیان
I look on the inmost consciousness, and I see a universe hidden, (with) Adam and Eve not (yet) arisen from the world.
بنگرم سر عالمی بینم نهان ** آدم و حوا نرسته از جهان
You I have seen, fettered and overthrown and abject, at the time (when mankind were assembled in the shape) of ants (on the Day) of Alast.
مر شما را وقت ذرات الست ** دیدهام پا بسته و منکوس و پست
That which I had (already) known was not increased by the coming into existence of the pillarless heaven.
از حدوث آسمان بی عمد ** آنچ دانسته بدم افزون نشد
I have ever seen you (fallen) headlong, ere I grew from the water and the clay.4545
من شما را سرنگون میدیدهام ** پیش از آن کز آب و گل بالیدهام
I did not see (anything) new, that I should rejoice thereat: I used to see this (same thing) during your former prosperity.
نو ندیدم تا کنم شادی بدان ** این همیدیدم در آن اقبالتان
Bound in (the chains of) invisible Wrath—and then what (a fearful) Wrath!— ye were eating sugar wherein poison was contained.
بستهی قهر خفی وانگه چه قهر ** قند میخوردید و در وی درج زهر
If thy enemy delight in eating such a poisonous sugar, what envy of him would come to thee?
این چنین قندی پر از زهر ار عدو ** خوش بنوشد چت حسد آید برو
Ye were eating that poison with glee, (while) Death had secretly laid hold of both your ears.
با نشاط آن زهر میکردید نوش ** مرگتان خفیه گرفته هر دو گوش
I did not make war for the sake of gaining victory and conquering the world,4550
من نمیکردم غزا از بهر آن ** تا ظفر یابم فرو گیرم جهان
For this world is a carcase and carrion and vile: how should I be covetous of such carrion as this?
کین جهان جیفهست و مردار و رخیص ** بر چنین مردار چون باشم حریص
I am not a dog that I should tear off the top-knot of the dead; I am (like) Jesus: I come to make him (the dead) living.
سگ نیم تا پرچم مرده کنم ** عیسیام آیم که تا زندهش کنم
I was cleaving the battle-ranks for the purpose that I might deliver you from destruction.
زان همیکردم صفوف جنگ چاک ** تا رهانم مر شما را از هلاک
I do not cut men's throats in order that power and glory and followers may be mine,
زان نمیبرم گلوهای بشر ** تا مرا باشد کر و فر و حشر
(But) I cut some throats in order that a (whole) world (of people) may obtain deliverance from those throats,4555
زان همیبرم گلویی چند تا ** زان گلوها عالمی یابد رها
For ye in your ignorance make a habit of rushing thus, like moths, at the fire,
که شما پروانهوار از جهل خویش ** پیش آتش میکنید این حمله کیش
(While) I, (furiously) as a drunken man, drive you away with both hands (to save you) from falling into the fire.
من همیرانم شما را همچو مست ** از در افتادن در آتش با دو دست
That which ye deemed victories for yourselves—(thereby) ye were sowing the seed of your damnation.
آنک خود را فتحها پنداشتید ** تخم منحوسی خود میکاشتید
Ye were calling one another most earnestly (to fight against me), (and by doing so) ye were riding your horses towards the dragon.
یکدگر را جد جد میخواندید ** سوی اژدرها فرس میراندید
Ye were overpowering (me), whilst in the very act of overpowering ye yourselves were being overpowered by the lion (which is) Time.”4560
قهر میکردید و اندر عین قهر ** خود شما مقهور قهر شیر دهر
Showing that the rebellious sinner in the very act of overpowering is overpowered, and in the very moment of victory is made captive.
بیان آنک طاغی در عین قاهری مقهورست و در عین منصوری ماسور
The robber overpowered (murdered) the merchant and carried off the gold: he was just engaged in that (business), (when) the magistrate arrived.
دزد قهرخواجه کرد و زر کشید ** او بدان مشغول خود والی رسید
If at that time he had fled from the merchant, how should the magistrate have set the police on him?
گر ز خواجه آن زمان بگریختی ** کی برو والی حشر انگیختی
The robber's overpowering (the merchant) was (in reality) his being overpowered (and punished), because his act of violence took away his head (life).
قاهری دزد مقهوریش بود ** زانک قهر او سر او را ربود
(His) prevailing over the merchant becomes a trap for him, in order that the magistrate may arrive and take retaliation (on the murderer).
غالبی بر خواجه دام او شود ** تا رسد والی و بستاند قود
O thou that hast become mighty over the people and art steeped in warfare and victory,4565
ای که تو بر خلق چیره گشتهای ** در نبرد و غالبی آغشتهای
That One (God) hath purposely caused them to be routed, that all the while drawing thee on He may (at last) bring thee into the net.
آن به قاصد منهزم کردستشان ** تا ترا در حلقه میآرد کشان
Beware, draw rein! Do not push on in pursuit of this fugitive, lest thou have thy nostrils pierced with a nose-ring.
هین عنان در کش پی این منهزم ** در مران تا تو نگردی منخزم
When by this device He hath drawn thee into the trap, after that thou wilt see the onset (of the people) pressing in crowds (upon thee).
چون کشانیدت بدین شیوه به دام ** حمله بینی بعد از آن اندر زحام
When did the intellect (ever) rejoice in this victory, inasmuch as in this victory it saw ruin?
عقل ازین غالب شدن کی گشت شاد ** چون درین غالب شدن دید او فساد
The intellect is keen-eyed, possessed of foresight, for God hath powdered it with His own collyrium.4570
تیزچشم آمد خرد بینای پیش ** که خدایش سرمه کرد از کحل خویش
The Prophet said that the folk of (destined for) Paradise are feeble (worsted) in quarrels, because of (their noble) accomplishments—
گفت پیغامبر که هستند از فنون ** اهل جنت در خصومتها زبون
Because of the perfection of their prudence and thinking ill (of themselves), not from deficiency (of intellect) and cowardice and weakness of (religious) faith.
از کمال حزم و س الظن خویش ** نه ز نقص و بد دلی و ضعف کیش
In giving the advantage (to their enemies) they have hearkened in secret to the wisdom of (the text), Had not there been true-believing men….
در فره دادن شنیده در کمون ** حکمت لولا رجال مومنون
To keep their hands off the accursed infidels became a duty for the sake of delivering the true believers.