Then they (the thieves) asked the King, saying, “O man of authority, in what may thy special talent consist?”
پس بپرسیدند زان شه کای سند ** مر ترا خاصیت اندر چه بود
He replied, “My specialty lies in my beard: I can save criminals from punishment.
گفت در ریشم بود خاصیتم ** که رهانم مجرمان را از نقم
When criminals are handed over to the executioners, as soon as my beard moves they are saved.
مجرمان را چون به جلادان دهند ** چون بجنبد ریش من زیشان رهند
When I move my beard in mercy, they (the executioners) put an end to the killing and (all) the trouble.”
چون بجنبانم به رحمت ریش را ** طی کنند آن قتل و آن تشویش را
The company said to him, “Thou art our qutb (supreme chief), for thou wilt be the (means of our) deliverance on the day of tribulation.”2840
قوم گفتندش که قطب ما توی ** که خلاص روز محنتمان شوی
Afterwards they all set out together and went towards the palace of the fortunate king.
بعد از آن جمله به هم بیرون شدند ** سوی قصرآن شه میمون شدند
When a dog barked on the right, (one of them) said, “It says ‘The Sultan is with you.’”
چون سگی بانگی بزد از سوی راست ** گفت می‌گوید که سلطان با شماست
Another smelt the ground from (the top of) a hill and said, “This belongs to the house of a widow.”
خاک بو کرد آن دگر از ربوه‌ای ** گفت این هست از وثاق بیوه‌ای
Then the skilful master of the lasso threw his lasso, so that (by means of it) they got over the lofty wall.
پس کمند انداخت استاد کمند ** تا شدند آن سوی دیوار بلند
When he (the thief who had previously smelt from the hill) smelt the earth in this other place, he said, “’Tis the earth (site) of the treasury of a peerless king.”2845
جای دیگر خاک را چون بوی کرد ** گفت خاک مخزن شاهیست فرد
The tunneller made a tunnel and reached the treasury: every one carried off some goods from the treasury.
نقب‌زن زد نقب در مخزن رسید ** هر یکی از مخزن اسبابی کشید
The band took away much gold and gold-embroidered cloth and big pearls and quickly concealed them.
بس زر و زربفت و گوهرهای زفت ** قوم بردند و نهان کردند تفت
The King saw distinctly their lodging-place and (noticed) their personal appearance and names and (where they took) refuge and (what) way (they went).
شه معین دید منزل‌گاهشان ** حلیه و نام و پناه و راهشان
He stole away from them and returned (to the palace), and (next) day related his adventure (to the ministers) in council.
خویش را دزدید ازیشان بازگشت ** روز در دیوان بگفت آن سرگذشت
Thereupon furious officers rushed away to arrest and pinion the thieves.2850
پس روان گشتند سرهنگان مست ** تا که دزدان را گرفتند و ببست
They (the thieves) came handcuffed into the council-chamber, and they were trembling in fear for their lives.
دست‌بسته سوی دیوان آمدند ** وز نهیب جان خود لرزان شدند
When they stood before the King's throne, that moon-like King was their (last) night's companion.
چونک استادند پیش تخت شاه ** یار شبشان بود آن شاه چو ماه
He (the thief) who could without hesitation recognise by day any one on whom he had cast his eye by night
آنک چشمش شب بهرکه انداختی ** روز دیدی بی شکش بشناختی
Saw the King on the throne and said, “This man was going about with us last night and was our comrade.
شاه را بر تخت دید و گفت این ** بود با ما دوش شب‌گرد و قرین
He who has such a great talent in his beard—our arrest is the result of his enquiry.”2855
آنک چندین خاصیت در ریش اوست ** این گرفت ما هم از تفتیش اوست
His (the thief's) eye was a knower of the King: consequently he opened his lips (to speak) of (mystic) knowledge to his followers.
عارف شه بود چشمش لاجرم ** بر گشاد از معرفت لب با حشم
He said, “This King was (the subject of) and He is with you: he was seeing our actions and hearing our secret.
گفت و هو معکم این شاه بود ** فعل ما می‌دید و سرمان می‌شنود
My eye made its way (to him), recognised the King by night, and all night long played the game of love with his moon-like face.
چشم من ره برد شب شه را شناخت ** جمله شب با روی ماهش عشق باخت
I will beg (forgiveness for) my people from him, for he never averts his face from the knower.
امت خود را بخواهم من ازو ** کو نگرداند ز عارف هیچ رو
Deem the eye of the knower to be the salvation of the two worlds, whereby every Bahrám (sovereign) obtained help.2860
چشم عارف دان امان هر دو کون ** که بدو یابید هر بهرام عون
Mohammed was the intercessor for every brand (of disgrace) because his eye did not swerve for aught except God.
زان محمد شافع هر داغ بود ** که ز جز شه چشم او مازاغ بود
In the night of this world, where the sun (of Reality) is veiled, he was beholding God, and (all) his hope was in Him.
در شب دنیا که محجوبست شید ** ناظر حق بود و زو بودش امید
His eyes received collyrium from Did not We expand (thy breast)? He saw that which Gabriel could not endure.
از الم نشرح دو چشمش سرمه یافت ** دید آنچ جبرئیل آن بر نتافت
The orphan to whom (to whose eyes) God applies collyrium becomes the orphan (unique) pearl endowed with (Divine) guidance.
مر یتیمی را که سرمه حق کشد ** گردد او در یتیم با رشد
Its light overpowers (that of all other) pearls, (because) it desires such an (exalted) object of desire.2865
نور او بر ذره‌ها غالب شود ** آن‌چنان مطلوب را طالب شود
(All) the (spiritual) stations (attainments) of God's servants were visible to him (the Prophet): consequently God named him ‘The Witness.’
در نظر بودش مقامات العباد ** لاجرم نامش خدا شاهد نهاد
The weapons of the Witness are a trenchant (veracious) tongue and a keen eye, whose nightly vigil no secret can elude.
آلت شاهد زبان و چشم تیز ** که ز شب‌خیزش ندارد سر گریز
Though a thousand pretenders (false witnesses) may raise their heads, the Judge turns his ear towards the Witness.
گر هزاران مدعی سر بر زند ** گوش قاضی جانب شاهد کند
This is the practice of judges in dealing justice: to them the (truthful) witness is (like) two clear eyes.
قاضیان را در حکومت این فنست ** شاهد ایشان را دو چشم روشنست
The words (testimony) of the Witness are equivalent to the eye because he has seen the secret (of Reality) with a disinterested eye.2870
گفت شاهد زان به جای دیده است ** کو بدیده‌ی بی‌غرض سر دیده است
The pretender (false witness) has seen it (too), but with self-interest: self-interest is a veil upon the eye of the heart.
مدعی دیده‌ست اما با غرض ** پرده باشد دیده‌ی دل را غرض
God desires that you should become an ascetic (záhid) in order that you may abandon self-interest and become a Witness (sháhid);
حق همی‌خواهد که تو زاهد شوی ** تا غرض بگذاری و شاهد شوی
For these motives of self-interest are a veil upon the eye: they enfold (muffle) the sight, like a veil.
کین غرضها پرده‌ی دیده بود ** بر نظر چون پرده پیچیده بود
Therefore he (the self-interested man) does not see the whole in (all its) various aspects: your love of (created) things makes you blind and deaf.
پس نبیند جمله را با طم و رم ** حبک الاشیاء یعمی و یصم
Since the (Divine) Sun caused a light to dwell in his (the Witness's) heart, the stars no longer had any values for him.2875
در دلش خورشید چون نوری نشاند ** پیشش اختر را مقادیری نماند
Therefore he beheld the mysteries without veil: (he beheld) the journey of the spirit of the true believers and the infidels.
پس بدید او بی‌حجاب اسرار را ** سیر روح مومن و کفار را
God hath not (created) in the earth or in the lofty heaven anything more occult than the spirit of Man.
در زمین حق را و در چرخ سمی ** نیست پنهان‌تر ز روح آدمی
God hath unfolded (the mystery of all things) moist or dry, (but) He hath sealed (the mystery of) the spirit: ‘(it is) of the amr of my Lord.’
باز کرد از رطب و یابس حق نورد ** روح را من امر ربی مهر کرد
Therefore, since the august eye (of the Witness) beheld that spirit, nothing remains hidden from him.
پس چو دید آن روح را چشم عزیز ** پس برو پنهان نماند هیچ چیز
He is the absolute witness in every dispute: his word crushes the crop-sickness (which is the cause) of every headache.2880
شاهد مطلق بود در هر نزاع ** بشکند گفتش خمار هر صداع
God is named ‘the Just,’ and the Witness belongs to Him: for this reason the just Witness is the eye of the Beloved.
نام حق عدلست و شاهد آن اوست ** شاهد عدلست زین رو چشم دوست
The object of God's regard in both worlds is the (pure) heart, for the king's gaze is fixed upon the favourite.
منظر حق دل بود در دو سرا ** که نظر در شاهد آید شاه را
God's love and the mystery of His dallying with His favourite were the origin of all His veil-making (creation of phenomena).
عشق حق و سر شاهدبازیش ** بود مایه‌ی جمله پرده‌سازیش
(’Twas) on that account, then, (that) in meeting (the Prophet) on the night of the Ascension our (Lord who is) fond of dalliance said, ‘But for thee (I would not have created the heavens).’
پس از آن لولاک گفت اندر لقا ** در شب معراج شاهدباز ما
This (Divine) Destiny rules (everything) good and evil: does not the Witness become the ruler of Destiny?2885
این قضا بر نیک و بد حاکم بود ** بر قضا شاهد نه حاکم می‌شود