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3
4555-4604

  • (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.
  • دست‌کوتاهی ز کفار لعین ** فرض شد بهر خلاص مومنین

  • Read the story of the covenant of Hudaybiya: (it was) He (who) restrained your hands (from them): from that (saying) perceive (what is the meaning of) the whole (story). 4575
  • قصه‌ی عهد حدیبیه بخوان ** کف ایدیکم تمامت زان بدان

  • Even in victory he (the Prophet) deemed himself subdued by the snare of Divine Majesty.
  • نیز اندر غالبی هم خویش را ** دید او مغلوب دام کبریا

  • “’Tis not because I suddenly marched against you before dawn (and took you captive) that I laugh at your chains;
  • زان نمی‌خندم من از زنجیرتان ** که بکردم ناگهان شبگیرتان

  • I laugh because I am dragging you in chains and shackles to the cypress garden and the roses (of Paradise).
  • زان همی‌خندم که با زنجیر و غل ** می‌کشمتان سوی سروستان و گل

  • O wonder, that we are bringing you in bonds from the merciless fire to the place abounding in verdure;
  • ای عجب کز آتش بی‌زینهار ** بسته می‌آریمتان تا سبزه‌زار

  • With heavy chains I am dragging you from the direction of Hell to the everlasting Paradise.” 4580
  • از سوی دوزخ به زنجیر گران ** می‌کشمتان تا بهشت جاودان

  • Every blind follower in this Way, be he good or evil, He (God) is dragging, bound like that, into His Presence.
  • هر مقلد را درین ره نیک و بد ** همچنان بسته به حضرت می‌کشد

  • All go along this Way in the chains of fear and tribulation, except the saints.
  • جمله در زنجیر بیم و ابتلا ** می‌روند این ره بغیر اولیا

  • They are dragged along this Way reluctantly, except those persons who are acquainted with the mysteries of the (Divine) action.
  • می‌کشند این راه را بیگاروار ** جز کسانی واقف از اسرار کار

  • Endeavour that thy (inward) light become radiant, so that thy travelling (in the path of devotion) and service (to God) may be made easy.
  • جهد کن تا نور تو رخشان شود ** تا سلوک و خدمتت آسان شود

  • You take children to school by force, because they are blind to the benefits (of knowledge); 4585
  • کودکان را می‌بری مکتب به زور ** زانک هستند از فواید چشم‌کور

  • (But) when he (the child) becomes aware (of the benefits), he runs to school: his soul expands (with joy) at going.
  • چون شود واقف به مکتب می‌دود ** جانش از رفتن شکفته می‌شود

  • A child goes to school in sore distress because he has seen nothing of the wages for his work;
  • می‌رود کودک به مکتب پیچ پیچ ** چون ندید از مزد کار خویش هیچ

  • When he puts in his purse a single dáng earned by his handiwork, then he goes without sleep at night, like the thief.
  • چون کند در کیسه دانگی دست‌مزد ** آنگهان بی‌خواب گردد شب چو دزد

  • Endeavour that the wages for obedience (to God) may arrive: then you will envy the obedient.
  • جهد کن تا مزد طاعت در رسد ** بر مطیعان آنگهت آید حسد

  • (The command) come against your will is for him that has become a blind follower (of religion); come willingly is for him that is moulded of sincerity. 4590
  • ائتیا کرها مقلد گشته را ** ائتیا طوعا صفا بسرشته را

  • The former loves God for the sake of some (secondary) cause, while the other hath indeed a pure disinterested love.
  • این محب حق ز بهر علتی ** و آن دگر را بی غرض خود خلتی

  • The former loves the Nurse, but for the sake of the milk, while the other has given his heart for the sake of this Veiled One.
  • این محب دایه لیک از بهر شیر ** و آن دگر دل داده بهر این ستیر

  • The child (the blind follower) hath no knowledge of Her beauty: he hath no desire of Her in his heart except for milk,
  • طفل را از حسن او آگاه نه ** غیر شیر او را ازو دلخواه نه

  • While the other is, truly, the lover of the Nurse: he is disinterested, single-minded in (passionate) love.
  • و آن دگر خود عاشق دایه بود ** بی غرض در عشق یک‌رایه بود

  • Hence he that loves God because of hope and fear reads studiously the book of blind conformity, 4595
  • پس محب حق باومید و بترس ** دفتر تقلید می‌خواند بدرس

  • While he that loves God for God's sake—where is he? for he is apart from (all) self-interests and (secondary) causes.
  • و آن محب حق ز بهر حق کجاست ** که ز اغراض و ز علتها جداست

  • Whether he be like this or like that, inasmuch as he is a seeker (of God), God's attraction is drawing him towards God.
  • گر چنین و گر چنان چون طالبست ** جذب حق او را سوی حق جاذبست

  • Whether he love God for something other than He, that he may continually partake of His good,
  • گر محب حق بود لغیره ** کی ینال دائما من خیره

  • Or whether he love God for His very Self, for naught besides Him, in fear of separation from Him—
  • یا محب حق بود لعینه ** لاسواه خائفا من بینه

  • The quests and seekings of both (these lovers) are from that Source: this captivation of the heart is from that Heart-ravisher. 4600
  • هر دو را این جست و جوها زان سریست ** این گرفتاری دل زان دلبریست

  • How the Beloved attracts the lover in such wise that the lover neither knows it nor hopes for it, nor does it occur to his mind, nor does any trace of that attraction appear in the lover except the fear that is mingled with despair, though he still perseveres in the quest.
  • جذب معشوق عاشق را من حیث لا یعمله العاشق و لا یرجوه و لا یخطر بباله و لا یظهر من ذلک الجذب اثر فی العاشق الا الخوف الممزوج بالیاس مع دوام الطلب

  • We came to this point (in the tale), that if the attraction of that lover had not been hidden in the Sadr-i Jahán,
  • آمدیم اینجا که در صدر جهان ** گر نبودی جذب آن عاشق نهان

  • How would he (the lover) have been impatient of separation, and how would he have come running back to his home?
  • ناشکیباکی بدی او از فراق ** کی دوان باز آمدی سوی وثاق

  • The desire of loved ones is hidden and veiled; the desire of the lover is (accompanied) with a hundred drums and trumpets.
  • میل معشوقان نهانست و ستیر ** میل عاشق با دو صد طبل و نفیر

  • Here is (the place for) a story (worthy) of consideration, but the man of Bukhárá has become desperate from waiting expectantly;
  • یک حکایت هست اینجا ز اعتبار ** لیک عاجز شد بخاری ز انتظار