Another Súfí entered the battle-line twenty times for the purpose of fighting3810
صوفی دیگر میان صف حرب ** اندر آمد بیست بار از بهر ضرب
Along with the Moslems when they attacked the infidels; he did not fall back with the Moslems in their retreat.
با مسلمانان به کافر وقت کر ** وانگشت او با مسلمانان به فر
He was wounded, but he bandaged the wound which he had received, and once more advanced to the charge and combat,
زخم خورد و بست زخمی را که خورد ** بار دیگر حمله آورد و نبرد
In order that his body might not die cheaply at one blow and that he might receive twenty blows in the battle.
تا نمیرد تن به یک زخم از گزاف ** تا خورد او بیست زخم اندر مصاف
To him it was anguish that he should give up his soul at one blow and that his soul should escape lightly from the hand of his fortitude.
حیفش آمد که به زخمی جان دهد ** جان ز دست صدق او آسان رهد
Story of the (spiritual) warrior who every day used to take one dirhem separately from a purse containing (pieces of) silver and throw it into a ditch (full of water) for the purpose of thwarting the greed and cupidity of his fleshly soul; and how his soul tempted him, saying, “Since you are going to throw (this money) into the ditch, at least throw it away all at once, so that I may gain deliverance, for despair is one of the two (possible) reliefs”; and how he replied, “I will not give thee this relief either.”
حکایت آن مجاهد کی از همیان سیم هر روز یک درم در خندق انداختی به تفاریق از بهر ستیزه‌ی حرص و آرزوی نفس و وسوسه‌ی نفس کی چون می‌اندازی به خندق باری به یک‌بار بینداز تا خلاص یابم کی الیاس احدی الراحتین او گفته کی این راحت نیز ندهم
A certain man had forty dirhems in his hand: every night he would throw one (of them) into the sea-water,3815
آن یکی بودش به کف در چل درم ** هر شب افکندی یکی در آب یم
In order that the long agony suffered in (the process of) deliberation might become grievous to the illusory soul.
تا که گردد سخت بر نفس مجاز ** در تانی درد جان کندن دراز
He (the valiant Súfí) advanced with the Moslems to attack (the infidels), (but) in the hour of retreat he did not fall back in haste before the enemy.
با مسلمانان بکر او پیش رفت ** وقت فر او وا نگشت از خصم تفت
He was wounded again, (but) he bound up those (wounds) too: twenty times were the spears and arrows (of the enemy) broken by him.
زخم دیگر خورد آن را هم ببست ** بیست کرت رمح و تیر از وی شکست
After that no strength remained (in him): his fell forward (and expired in) the seat of truth because his love was true.
بعد از آن قوت نماند افتاد پیش ** مقعد صدق او ز صدق عشق خویش
Truth consists in giving up the soul (to God). Hark, try to outstrip (the others) in the race! Recite from the Qur’án (the words) men who have been true.3820
صدق جان دادن بود هین سابقوا ** از نبی برخوان رجال صدقوا
All this dying is not the death of the (physical) form: this body is (only) like an instrument for the spirit.
این همه مردن نه مرگ صورتست ** این بدن مر روح را چون آلتست
Oh, there is many a raw (imperfect) one whose blood was shed externally, but whose living fleshly soul escaped to yonder side.
ای بسا خامی که ظاهر خونش ریخت ** لیک نفس زنده آن جانب گریخت
Its instrument was shattered, but the brigand was left alive: the fleshly soul is living though that on which it rode has bled to death.
آلتش بشکست و ره‌زن زنده ماند ** نفس زنده‌ست ارچه مرکب خون فشاند
His (the rider's) horse was killed before his road was traversed: he became naught but ignorant and wicked and miserable.
اسپ کشت و راه او رفته نشد ** جز که خام و زشت و آشفته نشد
If a martyr were made by every (mortal) bloodshed, an infidel killed (in battle) also would be a Bú Sa‘íd.3825
Oh, there is many a trusty martyred soul that has died (to self) in this world, (though) it is going about like the living.
ای بسا نفس شهید معتمد ** مرده در دنیا چو زنده می‌رود
The brigand (animal) spirit has died, though the body, which is its sword, survives: it (the sword) is (still) in the hand of that eager warrior.
روح ره‌زن مرد و تن که تیغ اوست ** هست باقی در کف آن غزوجوست
The sword is that (same) sword, the man is not that (same) man; but this appearance (of identity) is a cause of bewilderment to you.
تیغ آن تیغست مرد آن مرد نیست ** لیک این صورت ترا حیران کنیست
When the soul is transformed, this sword, namely, the body, remains in the hand of (is wielded by) the action of the Beneficent (God).
نفس چون مبدل شود این تیغ تن ** باشد اندر دست صنع ذوالمنن
The one (whose fleshly soul is dead) is a man whose food is entirely (Divine) love; the other is a man hollow as dust.3830
آن یکی مردیست قوتش جمله درد ** این دگر مردی میان‌تی هم‌چو گرد
How an informer described a girl and exhibited the picture of her on paper, and how the Caliph of Egypt fell in love with it and sent an Amír with a mighty army to the gates of Mawsil (Mosul) and made great slaughter and devastation for the purpose (of obtaining the girl).
صفت کردن مرد غماز و نمودن صورت کنیزک مصور در کاغذ و عاشق شدن خلیفه‌ی مصر بر آن صورت و فرستادن خلیفه امیری را با سپاه گران بدر موصل و قتل و ویرانی بسیار کردن بهر این غرض
An informer said to the Caliph of Egypt, “The King of Mawsil is wedded to a houri.
مر خلیفه‌ی مصر را غماز گفت ** که شه موصل به حوری گشت جفت
He holds in his arms a girl like whom there is no (other) beauty in the world.
یک کنیزک دارد او اندر کنار ** که به عالم نیست مانندش نگار
She does not admit of description, for her loveliness is beyond (all) limits: here is her portrait on paper.”
در بیان ناید که حسنش بی‌حدست ** نقش او اینست که اندر کاغذست
When the Emperor saw the portrait on the paper, he became distraught and the cup dropped from his hand.
نقش در کاغذ چو دید آن کیقباد ** خیره گشت و جام از دستش فتاد
Immediately he despatched to Mawsil a captain with a very mighty army,3835
پهلوانی را فرستاد آن زمان ** سوی موصل با سپاه بس گران
Saying, “If he will not give up that moon (beauty) to thee, rase his court and palace to the ground;
که اگر ندهد به تو آن ماه را ** برکن از بن آن در و درگاه را
But if he give her up, leave him alone and bring the moon (hither), that on the earth I may embrace the moon.”
ور دهد ترکش کن و مه را بیار ** تا کشم من بر زمین مه در کنار
The captain set out towards Mawsil with his retinue and with thousands of heroes and drums and banners.
پهلوان شد سوی موصل با حشم ** با هزاران رستم و طبل و علم
(With an army) like innumerable locusts (gathered) round the crops, he resolved to destroy the inhabitants of the city.
چون ملخها بی‌عدد بر گرد کشت ** قاصد اهلاک اهل شهر گشت
On every side he brought into hostile action a mangonel (ballista) like Mount Qáf.3840
هر نواحی منجنیقی از نبرد ** هم‌چو کوه قاف او بر کار کرد
Wounds (were inflicted) by arrows and by stones from the mangonel; swords (flashed) amidst the dust, like lightning from a lightning-cloud.
زخم تیر و سنگهای منجنیق ** تیغها در گرد چون برق از بریق
During a (whole) week he wrought such carnage in hot fight: stone towers became unsteady as soft wax.
هفته‌ای کرد این چنین خون‌ریز گرم ** برج سنگین سست شد چون موم نرم
The King of Mawsil saw the terrible combat: then (at last) he sent an envoy from within (the city) to him (the captain),
شاه موصل دید پیگار مهول ** پس فرستاد از درون پیشش رسول
To say, “What do you wish (to obtain) by shedding the blood of true believers? They are being killed in this grievous war.
که چه می‌خواهی ز خون مؤمنان ** کشته می‌گردند زین حرب گران
If your object is to gain possession of the city of Mawsil, look now, it is achieved without (any more) bloodshed like this.3845
گر مرادت ملک شهر موصلست ** بی‌چنین خون‌ریز اینت حاصلست
I will go forth from the city: here it is for you, enter in, lest the blood of the oppressed lay hold of you (and demand vengeance);
من روم بیرون شهر اینک در آ ** تا نگیرد خون مظلومان ترا
And if your object is riches and gold and jewels, this is even more easy than to take possession of the city.”
ور مرادت مال و زر و گوهرست ** این ز ملک شهر خود آسان‌ترست
How the lord of Mawsil surrendered the girl to the Caliph in order that there might be no more shedding of Moslem blood.
ایثار کردن صاحب موصل آن کنیزک را بدین خلیفه تا خون‌ریز مسلمانان بیشتر نشود
When the envoy came to the captain, he (the captain) gave him the paper on which the features (of the girl) were depicted,
چون رسول آمد به پیش پهلوان ** داد کاغذ اندرو نقش و نشان
(Saying), “Look on the paper: this (is what) I require. Hark, give (her up), or else (I will take her by force, for) I am the conqueror.”
بنگر اندر کاغذ این را طالبم ** هین بده ورنه کنون من غالبم
On the return of the envoy, that manly King said, “Take no account of a (mere) form, lead her away at once.3850
چون رسول آمد بگفت آن شاه نر ** صورتی کم گیر زود این را ببر
I am not an idolater in the epoch of the true Faith: ’tis more fit that the idol should be in the hands of the idolater.”
من نیم در عهد ایمان بت‌پرست ** بت بر آن بت‌پرست اولیترست
When the envoy brought her (to him), the captain straightway fell in love with her beauty.
چونک آوردش رسول آن پهلوان ** گشت عاشق بر جمالش آن زمان
Love is an (infinite) ocean, on which the heavens are (but) a flake of foam: (they are distraught) like Zalíkhá in desire for a Joseph.
عشق بحری آسمان بر وی کفی ** چون زلیخا در هوای یوسفی
Know that the wheeling heavens are turned by waves of Love: were it not for Love, the world would be frozen (inanimate).
دور گردونها ز موج عشق دان ** گر نبودی عشق بفسردی جهان
How would an inorganic thing disappear (by change) into a plant? How would vegetive things sacrifice themselves to become (endowed with) spirit?3855
کی جمادی محو گشتی در نبات ** کی فدای روح گشتی نامیات
How would the spirit sacrifice itself for the sake of that Breath by the waft whereof a Mary was made pregnant?
روح کی گشتی فدای آن دمی ** کز نسیمش حامله شد مریمی
Each one (of them) would be (as) stiff and immovable as ice: how should they be flying and seeking like locusts?
هر یکی بر جا ترنجیدی چو یخ ** کی بدی پران و جویان چون ملخ
Every mote is in love with that Perfection and hastening upward like a sapling.
ذره ذره عاشقان آن کمال ** می‌شتابد در علو هم‌چون نهال
Their haste is (saying implicitly) “Glory to God!” They are purifying the body for the sake of the spirit.
سبح لله هست اشتابشان ** تنقیه‌ی تن می‌کنند از بهر جان