O you whose religion is incapable of (climbing) a single hillock, there are a hundred thousand mountains in front of you.
ای شده عاجز ز تلی کیش تو ** صد هزاران کوهها در پیش تو
You are dead with fear of a ridge of this (small) size: how will you climb up precipices (big) as a mountain?
زین قدر خرپشته مردی از شکوه ** چون روی بر عقبه‌های هم‌چو کوه
The warriors, (moved) by (religious) zeal, at that very instant ruthlessly put the infidel to the sword.
غازیان کشتند کافر را بتیغ ** هم در آن ساعت ز حمیت بی‌دریغ
They sprinkled water and rose-water on the face of the Súfí, that he might recover from his unconsciousness and the sleep (of his senses).3760
بر رخ صوفی زدند آب و گلاب ** تا به هوش آید ز بی‌خویشی و خواب
When he came to himself, he saw the party (of soldiers), and they asked him how it had happened,
چون به خویش آمد بدید آن قوم را ** پس بپرسیدند چون بد ماجرا
(Saying), “God! God! what is the matter, O worshipful one? By what thing wert thou made so senseless?
الله الله این چه حالست ای عزیز ** این چنین بیهوش گشتی از چه چیز
Was a half-killed pinioned infidel the cause of thy falling into such a senseless and abject plight?”
از اسیر نیم‌کشت بسته‌دست ** این چنین بیهوش افتادی و پست
He replied, “When I attempted (to cut off) his head in anger, the impudent fellow looked at me queerly.
گفت چون قصد سرش کردم به خشم ** طرفه در من بنگرید آن شوخ‌چشم
He opened his eyes wide at me: he rolled his eyes, and consciousness vanished from my body.3765
چشم را وا کرد پهن او سوی من ** چشم گردانید و شد هوشم ز تن
The rolling of his eyes seemed to me an army: I cannot describe how terrible it was.
گردش چشمش مرا لشکر نمود ** من ندانم گفت چون پر هول بود
(Let me) cut the story short: from (fright at) those eyes I became so beside myself and fell to the ground.”
قصه کوته کن کزان چشم این چنین ** رفتم از خود اوفتادم بر زمین
How the champions (of Islam) counselled him, saying, “Since thou hast so little heart (courage) and stomach (pluck) that thou art made senseless by the rolling of a captive and pinioned infidel's eyes, so that the dagger drops from thy hand, take heed, take heed! Keep to the kitchen of the Súfí convent and do not go to battle lest thou incur public disgrace!”
نصیحت مبارزان او را کی با این دل و زهره کی تو داری کی از کلابیسه شدن چشم کافر اسیری دست بسته بیهوش شوی و دشنه از دست بیفتد زنهار زنهار ملازم مطبخ خانقاه باش و سوی پیکار مرو تا رسوا نشوی
The party (of soldiers) said to him, “With such a stomach as thou hast, do not approach the (field of) battle and war.
قوم گفتندش به پیکار و نبرد ** با چنین زهره که تو داری مگرد
Since thou wert sunk and thy ship wrecked by the eye of that pinioned prisoner,
چون ز چشم آن اسیر بسته‌دست ** غرقه گشتی کشتی تو در شکست
How, then, amidst the onset of the fierce lions (champions), to whose swords the head (of an enemy) is like a ball,3770
پس میان حمله‌ی شیران نر ** که بود با تیغشان چون گوی سر
Canst thou swim in blood, when thou art not familiar with the warfare of (brave) men?—
کی توانی کرد در خون آشنا ** چون نه‌ای با جنگ مردان آشنا
For the pounding noise made by fullers is banal in comparison with the clang of (swords when) smiting necks (on the battle-field).
که ز طاقاطاق گردنها زدن ** طاق‌طاق جامه کوبان ممتهن
(There thou wilt see) many a headless body that is (still) quivering, many a bodiless head (floating) on blood, like bubbles.
بس تن بی‌سر که دارد اضطراب ** بس سر بی‌تن به خون بر چون حباب
In war, hundreds of death-dealing (heroes) are drowned under the legs of the horses in (a sea of) death.
زیر دست و پای اسپان در غزا ** صد فنا کن غرقه گشته در فنا
How will wits like these (of thine), which flew away from (fear of) a mouse, draw the sword in that battle-line?3775
این چنین هوشی که از موشی پرید ** اندر آن صف تیغ چون خواهد کشید
’Tis war, not (a matter of) supping wheat-broth (hamza), that thou shouldst turn up thy sleeve to sup it.
چالش است آن حمزه خوردن نیست این ** تا تو برمالی بخوردن آستین
’Tis not (like) supping wheat-broth; here (on the field of battle) eye the sword! In this battle-line one needs a Hamza of iron.
نیست حمزه خوردن اینجا تیغ بین ** حمزه‌ای باید درین صف آهنین
Fighting is not the business of any faint-heart who runs away from a spectre (hallucination), like a (flitting) spectre.
کار هر نازک‌دلی نبود قتال ** که گریزد از خیالی چون خیال
’Tis the business of Turks (Turkán), not of (women like) Tarkán. Begone! Home is the place for Tarkán: go home!”
کار ترکانست نه ترکان برو ** جای ترکان هست خانه خانه شو
Story of ‘Iyádí, may God have mercy on him, who had taken part in seventy campaigns against the infidels and had always fought with his breast bare (unprotected by armour), in the hope that he might become a martyr; and how, despairing of that, he turned from the Lesser Warfare to the Greater Warfare and adopted the practice of (religious) seclusion; and how he suddenly heard the drums of the holy warriors, and the fleshly soul within him urged him violently to take the field; and how he suspected (the motives of) his fleshly soul in desiring this.
حکایت عیاضی رحمه‌الله کی هفتاد غزو کرده بود سینه برهنه بر امید شهید شدن چون از آن نومید شد از جهاد اصغر رو به جهاد اکبر آورد و خلوت گزید ناگهان طبل غازیان شنید نفس از اندرون زنجیر می‌درانید سوی غزا و متهم داشتن او نفس خود را درین رغبت
‘Iyádí said, “Ninety times I came (into battle) unarmed, that perchance I might be (mortally) wounded.3780
گفت عیاضی نود بار آمدم ** تن برهنه بوک زخمی آیدم
I went unarmed to meet the arrows, in order that I might receive a deep-seated (deadly) arrow-wound.
تن برهنه می‌شدم در پیش تیر ** تا یکی تیری خورم من جای‌گیر
None but a fortunate martyr attains unto (the happiness of) receiving an arrow-wound in the throat or any vital spot.
تیر خوردن بر گلو یا مقتلی ** در نیابد جز شهیدی مقبلی
No place in my body is without wounds: this body of mine is like a sieve from (being pierced with) arrows;
بر تنم یک جایگه بی‌زخم نیست ** این تنم از تیر چون پرویز نیست
But the arrows never (once) hit a vital spot: this is a matter of luck, not of bravery or cunning.
لیک بر مقتل نیامد تیرها ** کار بخت است این نه جلدی و دها
When (I saw that) martyrdom was not the lot of my spirit, I went immediately into (religious) seclusion and (entered on) a forty days' fast.3785
چون شهیدی روزی جانم نبود ** رفتم اندر خلوت و در چله زود
I threw myself into the Greater Warfare (which consists) in practising austerities and becoming lean.
در جهاد اکبر افکندم بدن ** در ریاضت کردن و لاغر شدن
(One day) there reached my ear the sound of the drums of the holy warriors; for the hard-fighting army was on the march.
بانگ طبل غازیان آمد به گوش ** که خرامیدند جیش غزوکوش
My fleshly soul cried out to me from within: at morningtide I heard (its voice) with my sensuous ear,
نفس از باطن مرا آواز داد ** که به گوش حس شنیدم بامداد
(Saying), ‘Arise! ’Tis time to fight. Go, devote thyself to fighting in the holy war!’
خیز هنگام غزا آمد برو ** خویش را در غزو کردن کن گرو
I answered, ‘O wicked perfidious soul, what hast thou to do with the desire to fight?3790
گفتم ای نفس خبیث بی‌وفا ** از کجا میل غزا تو از کجا
Tell the truth, O my soul! This is trickery. Else (why wouldst thou fight)?—the lustful soul is quit of obedience (to the Divine command).
راست گوی ای نفس کین حیلت‌گریست ** ورنه نفس شهوت از طاعت بریست
Unless thou tell the truth, I will attack thee, I will squeeze (torment) thee more painfully (than before) in maceration.’
گر نگویی راست حمله آرمت ** در ریاضت سخت‌تر افشارمت
Thereupon my soul, mutely eloquent, cried out in guile from within me,
نفس بانگ آورد آن دم از درون ** با فصاحت بی‌دهان اندر فسون
‘Here thou art killing me daily, thou art putting my (vital) spirit (on the rack), like the spirits of infidels.
که مرا هر روز اینجا می‌کشی ** جان من چون جان گبران می‌کشی
No one is aware of my plight—how thou art killing me (by keeping me) without sleep and food.3795
هیچ کس را نیست از حالم خبر ** که مرا تو می‌کشی بی‌خواب و خور
In war I should escape from the body at one stroke, and the people would see my manly valour and self-sacrifice.’
در غزا بجهم به یک زخم از بدن ** خلق بیند مردی و ایثار من
I replied, ‘O wretched soul, a hypocrite thou hast lived and a hypocrite thou wilt die: what (a pitiful thing) art thou!
گفتم ای نفسک منافق زیستی ** هم منافق می‌مری تو چیستی
In both worlds thou hast been a hypocrite, in both worlds thou art such a worthless creature.’
در دو عالم تو مرایی بوده‌ای ** در دو عالم تو چنین بیهوده‌ای
I vowed that I would never put my head outside of (come out of) seclusion, seeing that this body is alive,
نذر کردم که ز خلوت هیچ من ** سر برون نارم چو زنده‌ست این بدن
Because everything that this body does in seclusion it does with no regard to man or woman.3800
زانک در خلوت هر آنچ تن کند ** نه از برای روی مرد و زن کند
During seclusion the intention of (all) its movement and rest is for God's sake only.”
جنبش و آرامش اندر خلوتش ** جز برای حق نباشد نیتش
This is the Greater Warfare, and that (other) is the Lesser Warfare: both are (fit) work for (men like) Rustam and Haydar (‘Alí).
این جهاد اکبرست آن اصغرست ** هر دو کار رستمست و حیدرست
They are not (fit) work for one whose reason and wits fly out of his body when a mouse's tail moves.
کار آن کس نیست کو را عقل و هوش ** پرد از تن چون بجنبد دنب موش
Such a one must stay, like women, far off from the battle-field and the spears.
آن چنان کس را بباید چون زنان ** دور بودن از مصاف و از سنان
That one a Súfí and this one (too) a Súfí! Here's a pity! That one is killed by a needle, while the sword is this one's food.3805
صوفیی آن صوفیی این اینت حیف ** آن ز سوزن کشته این را طعمه سیف
He (the false Súfí) is (only) the figure of a Súfí: he has no soul (life); accordingly, the (true) Súfís get a bad name from Súfís such as these.
نقش صوفی باشد او را نیست جان ** صوفیان بدنام هم زین صوفیان