“Everything that is coming will come”: deem it (to have come) here and now, deem thy friend to be in the death-agony and in the act of losing (his life).765
کل آت آت آن را نقد دان ** دوست را در نزع و اندر فقد دان
And if (selfish) motives debar (thee) from this insight, cast these motives out of thy bosom;
وز غرضها زین نظر گردد حجاب ** این غرضها را برون افکن ز جیب
And if thou canst not (cast them out), do not stand inertly in a state of incapacity: know that with (every) incapable there is a goodly Incapacitator.
ور نیاری خشک بر عجزی مه‌ایست ** دانک با عاجز گزیده معجزیست
Incapacity is a chain: He laid it upon thee: thou must open thine eye to (behold) Him who lays the chain.
عجز زنجیریست زنجیرت نهاد ** چشم در زنجیرنه باید گشاد
Therefore make humble entreaty, saying, “O Guide (in the ways) of life, I was free, (and now) I have fallen into bondage: what is the cause of this?
پس تضرع کن کای هادی زیست ** باز بودم بسته گشتم این ز چیست
I have planted my foot in evil more firmly (than ever), for through Thy omnipotence verily I am (engaged) in a losing business all the time.770
سخت‌تر افشرده‌ام در شر قدم ** که لفی خسرم ز قهرت دم به دم
I have been deaf to Thy admonitions: while professing to be an idol-breaker, I have (really) been an idol-maker.
از نصیحتهای تو کر بوده‌ام ** بت‌شکن دعوی و بت‌گر بوده‌ام
Is it more incumbent (on me) to think of Thy works or of death? (Of death): death is like autumn, and Thou art (the root which is) the origin of the leaves.”
یاد صنعت فرض‌تر یا یاد مرگ ** مرگ مانند خزان تو اصل برگ
For years this death has been beating the drum, (but only when it is) too late is your ear moved (to listen).
سالها این مرگ طبلک می‌زند ** گوش تو بیگاه جنبش می‌کند
In his agony he (the heedless man) cries from his (inmost) soul, “Alas, I am dying!” Has Death made you aware of himself (only) now?
گوید اندر نزع از جان آه مرگ ** این زمان کردت ز خود آگاه مرگ
Death's throat is exhausted with shouting: his drum is split with the astounding blows (with which it has been beaten).775
این گلوی مرگ از نعره گرفت ** طبل او بشکافت از ضرب شگفت
(But) you enmeshed yourself in trivialities: (only) now have you apprehended the mystery of dying.
در دقایق خویش را در بافتی ** رمز مردن این زمان در یافتی
Comparison of (the behaviour of) the heedless man who wastes his life and (only) begins to repent and ask pardon (of God) when he lies in extreme distress on his death-bed to the yearly mourning of the Shí‘ites of Aleppo at the Antioch Gate (of the city) during the ‘Áshúrá; and how a poet, who was a stranger, arrived (there) on his journey and asked what was the cause of these shrieks of mourning.
تشبیه مغفلی کی عمر ضایع کند و وقت مرگ در آن تنگاتنگ توبه و استغفار کردن گیرد به تعزیت داشتن شیعه‌ی اهل حلب هر سالی در ایام عاشورا به دروازه‌ی انطاکیه و رسیدن غریب شاعر از سفر و پرسیدن کی این غریو چه تعزیه است
On the Day of ‘Áshúrá all the people of Aleppo gather at the Antioch Gate till nightfall,
روز عاشورا همه اهل حلب ** باب انطاکیه اندر تا به شب
Men and women, a great multitude, and keep up a constant lamentation for the (Holy) Family.
گرد آید مرد و زن جمعی عظیم ** ماتم آن خاندان دارد مقیم
During the ‘Áshúrá the Shí‘ites wail and lament with tears and sobs on account of Karbalá.
ناله و نوحه کنند اندر بکا ** شیعه عاشورا برای کربلا
They recount the oppressions and tribulations which the (Holy) Family suffered at the hands of Yazíd and Shimr.780
بشمرند آن ظلمها و امتحان ** کز یزید و شمر دید آن خاندان
They utter shrieks mingled with cries of woe and grief: the whole plain and desert is filled (with their cries).
نعره‌هاشان می‌رود در ویل و وشت ** پر همی‌گردد همه صحرا و دشت
A stranger, (who was) a poet, arrived from the road on the Day of ‘Áshúrá and heard that lamentation.
یک غریبی شاعری از راه رسید ** روز عاشورا و آن افغان شنید
He left the city and resolved (to go) in that direction: he set out to investigate (the cause of) those shrill cries.
شهر را بگذاشت و آن سوی رای کرد ** قصد جست و جوی آن هیهای کرد
He went along, asking many questions in his search—“What is this sorrow? Whose death has occasioned this mourning?
پرس پرسان می‌شد اندر افتقاد ** چیست این غم بر که این ماتم فتاد
It must be a great personage who has died: such a concourse is no small affair.785
این رئیس زفت باشد که بمرد ** این چنین مجمع نباشد کار خرد
Inform me of his name and titles, for I am a stranger and ye belong to the town.
نام او و القاب او شرحم دهید ** که غریبم من شما اهل دهید
What is his name and profession and character? (Tell me) in order that I may compose an elegy on his gracious qualities.
چیست نام و پیشه و اوصاف او ** تا بگویم مرثیه ز الطاف او
I will make an elegy—for I am a poet—that I may carry away from here some provision and morsels of food.”
مرثیه سازم که مرد شاعرم ** تا ازینجا برگ و لالنگی برم
“Eh,” said one (of them), “are you mad? You are not a Shí‘ite, you are an enemy of the (Holy) Family.
آن یکی گفتش که هی دیوانه‌ای ** تو نه‌ای شیعه عدو خانه‌ای
Don't you know that the Day of ‘Áshúrá is (a day of) mourning for a single soul that is more excellent than a (whole) generation?790
روز عاشوار نمی‌دانی که هست ** ماتم جانی که از قرنی بهست
How should this anguish (tragedy) be lightly esteemed by the true believer? Love for the ear-ring is in proportion to love for the ear.
پیش مومن کی بود این غصه خوار ** قدر عشق گوش عشق گوشوار
In the true believer's view the mourning for that pure spirit is more celebrated than a hundred Floods of Noah.”
پیش مومن ماتم آن پاک‌روح ** شهره‌تر باشد ز صد طوفان نوح
The poet's subtle discourse in criticism of the Shí‘ites of Aleppo.
نکته گفتن آن شاعر جهت طعن شیعه حلب
“Yes,” said he; “but where (in relation to our time) is the epoch of Yazíd? When did this grievous tragedy occur? How late has (the news of) it arrived here!
گفت آری لیک کو دور یزید ** کی بدست این غم چه دیر اینجا رسید
The eyes of the blind have seen that loss, the ears of the deaf have heard that story.
چشم کوران آن خسارت را بدید ** گوش کران آن حکایت را شنید
Have ye been asleep till now, that (only) now ye have rent your garments in mourning?795
خفته بودستید تا اکنون شما ** که کنون جامه دریدیت از عزا
Then, O sleepers, mourn for yourselves, for this heavy slumber is an evil death.
پس عزا بر خود کنید ای خفتگان ** زانک بد مرگیست این خواب گران
A royal spirit escaped from a prison: why should we rend our garments and how should we gnaw our hands?
روح سلطانی ز زندانی بجست ** جامه چه درانیم و چون خاییم دست
Since they were monarchs of the (true) religion, ’twas the hour of joy (for them) when they broke their bonds.
چونک ایشان خسرو دین بوده‌اند ** وقت شادی شد چو بشکستند بند
They sped towards the pavilion of empire, they cast off their fetters and chains.
سوی شادروان دولت تاختند ** کنده و زنجیر را انداختند
’Tis the day of (their) kingship and pride and sovereignty, if thou hast (even) an atom of knowledge of them.800
روز ملکست و گش و شاهنشهی ** گر تو یک ذره ازیشان آگهی
And if thou hast not (this) knowledge, go, weep for thyself, for thou art disbelieving in the removal (from this world to the next) and in the assembly at the Last Judgement.
ور نه‌ای آگه برو بر خود گری ** زانک در انکار نقل و حشری
Mourn for thy corrupt heart and religion, for it (thy heart) sees naught but this old earth.
بر دل و دین خرابت نوحه کن ** که نمی‌بیند جز این خاک کهن
Or if it is seeing (the spiritual world), why is it not brave and supporting (others) and self-sacrificing and fully contented?
ور همی‌بیند چرا نبود دلیر ** پشتدار و جانسپار و چشم‌سیر
In thy countenance where is the happiness (which is the effect) of the wine of (true) religion? If thou hast beheld the Ocean (of Bounty), where is the bounteous hand?
در رخت کو از می دین فرخی ** گر بدیدی بحر کو کف سخی
He that has beheld the River does not grudge water (to the thirsty), especially he that has beheld that Sea and (those) Clouds.”805
آنک جو دید آب را نکند دریغ ** خاصه آن کو دید آن دریا و میغ
Comparison of the covetous man, who does not see the all-providingness of God and the (infinite) stores of His mercy, to an ant struggling with a single grain of wheat on a great threshing-floor and showing violent agitation and trembling and dragging it hurriedly along, unconscious of the amplitude of the threshing-floor.
تمثیل مرد حریص نابیننده رزاقی حق را و خزاین و رحمت او را به موری کی در خرمنگاه بزرگ با دانه‌ی گندم می‌کوشد و می‌جوشد و می‌لرزد و به تعجیل می‌کشد و سعت آن خرمن را نمی‌بیند
The ant trembles for a grain (of wheat) because it is blind to the goodly threshing-floors.
مور بر دانه بدان لرزان شود ** که ز خرمنهای خوش اعمی بود
It drags a grain along greedily and fearfully, for it does not see such a noble stack of winnowed wheat (as is there).
می‌کشد آن دانه را با حرص و بیم ** که نمی‌بیند چنان چاش کریم
The Owner of the threshing-floor is saying (to the ant), “Hey, thou who in thy blindness deemest nothing something,
صاحب خرمن همی‌گوید که هی ** ای ز کوری پیش تو معدوم شی
Hast thou regarded that (alone) as belonging to My threshing-floors, so that thou art devoted with (all) thy soul to that (single) grain?”
تو ز خرمنهای ما آن دیده‌ای ** که در آن دانه به جان پیچیده‌ای
O thou who in semblance art (insignificant as) a mote, look at Saturn; thou art a lame ant: go, look at Solomon.810
ای به صورت ذره کیوان را ببین ** مور لنگی رو سلیمان را ببین
Thou art not this body: thou art that (spiritual) Eye. If thou hast beheld the spirit, thou art delivered from the body.
تو نه‌ای این جسم تو آن دیده‌ای ** وا رهی از جسم گر جان دیده‌ای
Man (essentially) is eye: the rest (of him) is (mere) flesh and skin: whatsoever his eye has beheld, he is that thing.
آدمی دیده‌ست باقی گوشت و پوست ** هرچه چشمش دیده است آن چیز اوست
A jar will submerge a mountain with (its) water when the eye of the jar is open to the Sea.
کوه را غرقه کند یک خم ز نم ** منفذش چون باز باشد سوی یم
When from the soul (interior) of the jar a channel is made to the Sea, the jar will overwhelm the Jayhún (Oxus).
چون به دریا راه شد از جان خم ** خم با جیحون برآرد اشتلم