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3
1663-1712

  • دیدن آن بند احمد را رسد ** بر گلوی بسته حبل من مسد
  • Vision of that chain (of Destiny) belongs to Ahmad (Mohammad): (he saw it) on the throat bound wit acord of palm-fibres.
  • دید بر پشت عیال بولهب ** تنگ هیزم گفت حماله‌ی حطب
  • He saw a load of firewood on the back of Abu Lahab’s wife and said,the carrier of faggots(for Hell-fire).
  • حبل و هیزم را جز او چشمی ندید ** که پدید آید برو هر ناپدید 1665
  • The cord and the firewood no eye beheld but his, for to him every unseen thing becomes visible.
  • باقیانش جمله تاویلی کنند ** کین ز بیهوشیست و ایشان هوشمند
  • All the rest interpret it (falsely), for this (vision) arises from senselessness (spiritual rapture), and they are sensible-
  • لیک از تاثیر آن پشتش دوتو ** گشته و نالان شده او پیش تو
  • But from the effect of that (chain) his (the sufferer’s) back has been bent double, and he is moaning before you,
  • که دعایی همتی تا وا رهم ** تا ازین بند نهان بیرون جهم
  • (And crying), ‘A prayer! A benediction !that I may be delivered and that I may escape from this hidden chain.”
  • آنک بیند این علامتها پدید ** چون نداند او شقی را از سعید
  • He who sees these signs clearly, how should not he know the damned from the blest?
  • داند و پوشد بامر ذوالجلال ** که نباشد کشف راز حق حلال 1670
  • He knows, and by command of the Almighty he conceals (it), for it would not be lawful to divulge the secret of God.
  • این سخن پایان ندارد آن فقیر ** از مجاعت شد زبون و تن اسیر
  • This discourse hath no end. That dervish, through hunger, became feeble and his body a prisoner.
  • مضطرب شدن فقیر نذر کرده بکندن امرود از درخت و گوشمال حق رسیدن بی مهلت
  • How the dervish became weak-kneed on plucking the pears from the tree, and how God’s chastisement came (upon him) without delay.
  • پنج روز آن باد امرودی نریخت ** ز آتش جوعش صبوری می‌گریخت
  • For five days the wind did not cause a single pear to drop, and on account of the fire (pangs) of hunger his patience was fleeing (deserting him).
  • بر سر شاخی مرودی چند دید ** باز صبری کرد و خود را وا کشید
  • He espied several pears on a bough, (but) once more he acted with patience and restrained himself.
  • باد آمد شاخ را سر زیر کرد ** طبع را بر خوردن آن چیر کرد
  • The wind came and lowered the end of the bough and caused his carnal nature to prevail for the eating of that (fruit).
  • جوع و ضعف و قوت جذب و قضا ** کرد زاهد را ز نذرش بی‌وفا 1675
  • Hunger and weakness and the strength of pull and (the might of) Destiny made the ascetic unfaithful to his vow.
  • چونک از امرودبن میوه سکست ** گشت اندر نذر وعهد خویش سست
  • When he had plucked fruit from the pear-tree, he became frail (false) in his vow and promise.
  • هم درآن دم گوشمال حق رسید ** چشم او بگشاد و گوش او کشید
  • At the same instant God’s chastisement arrived: it opened his eye and pulled his ear.
  • متهم کردن آن شیخ را با دزدان وبریدن دستش را
  • How the Shaykh was suspected of being in company with thieves and had his hand cut off.
  • بیست از دزدان بدند آنجا و بیش ** بخش می‌کردند مسروقات خویش
  • In that place there were twenty thieves and more, dividing the things they had stolen.
  • شحنه را غماز آگه کرده بود ** مردم شحنه بر افتادند زود
  • The perfect had been apprised by an informer: the prefect’s men quickly fell upon them.
  • هم بدان‌جا پای چپ و دست راست ** جمله را ببرید و غوغایی بخاست 1680
  • He (the officer in charge) cut off on the spot the left feet and right hands of them all, and a great hubbub arose.
  • دست زاهد هم بریده شد غلط ** پاش را می‌خواست هم کردن سقط
  • The ascetic’s hand too was cut off by mistake; he (the officer) was about to make his foot also fall (to the ground),
  • در زمان آمد سواری بس گزین ** بانگ بر زد بر عوان کای سگ ببین
  • (When), just in time, a very elect cavalier came up and shouted at the officer, “Look out, O dog!
  • این فلان شیخست از ابدال خدا ** دست او را تو چرا کردی جدا
  • This is such-and-such a Shaykh, (one) of the Abdál (exalted saints) of God: why have you severed his hand?”
  • آن عوان بدرید جامه تیز رفت ** پیش شحنه داد آگاهیش تفت
  • The officer rent his garment and went speedily to the prefect and gave him the information at once.
  • شحنه آمد پا برهنه عذرخواه ** که ندانستم خدا بر من گواه 1685
  • The prefect came bare-footed, begging pardon. “I did not know,” he said; “God will bear me witness.
  • هین بحل کن مر مرا زین کار زشت ** ای کریم و سرور اهل بهشت
  • Pray now absolve me from this foul deed, O generous man and chief of the (destined) inhabitants of Paradise!”
  • گفت می‌دانم سبب این نیش را ** می‌شناسم من گناه خویش را
  • He (the Shaykh) said, “I know the cause of this (wound inflicted by the) knife: I recognise my sin.
  • من شکستم حرمت ایمان او ** پس یمینم برد دادستان او
  • I violated the sanctity of His oaths: therefore His judgement (sentence) took my right hand away.
  • من شکستم عهد و دانستم بدست ** تا رسید آن شومی جرات بدست
  • I broke my covenant and knew ‘twas evil (to break it), so that (in consequence of my breaking it) that ill-omened audacity reached (recoiled upon) my hand.
  • دست ما و پای ما و مغز و پوست ** باد ای والی فدای حکم دوست 1690
  • May my hand and my foot and brain and skin be offered in sacrifice, O governer, to the decree of the Beloved!
  • قسم من بود این ترا کردم حلال ** تو ندانستی ترا نبود وبال
  • ‘Twas my (destined) lot. I absolve thee from this. Thou didst not know: thou hast no guilt (to answer for).
  • و آنک او دانست او فرمان‌رواست ** با خدا سامان پیچیدن کجاست
  • And He that knew, He is the One whose command is (every-where) carried into execution: where is the power of struggling with God?”
  • ای بسا مرغی پریده دانه‌جو ** که بریده حلق او هم حلق او
  • Oh, many the bird flying in search of grain whose gullet was cut by its gullet (greediness)!
  • ای بسا مرغی ز معده وز مغص ** بر کنار بام محبوس قفص
  • Oh, many the bird that, through its belly (appetite) and pangs of hunger, was made captive in a cage on the edge of a terrace!
  • ای بسا ماهی در آب دوردست ** گشته از حرص گلو ماخوذ شست 1695
  • Oh, many the fish that, because of its gullet’s greed, was caught by a hook in water hard to reach!
  • ای بسا مستور در پرده بده ** شومی فرج و گلو رسوا شده
  • Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of lust and gluttony! [Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of (her) vulva and throat!]
  • ای بسا قاضی حبر نیک‌خو ** از گلو و رشوتی او زردرو
  • Oh, many the learned and honest judge that was disgraced by greed and bribery!
  • بلک در هاروت و ماروت آن شراب ** از عروج چرخشان شد سد باب
  • Nay, in the case of Hárút and Márút that wine (of lust) debarred them from ascending to Heaven.
  • با یزید از بهر این کرد احتراز ** دید در خود کاهلی اندر نماز
  • On this account Báyazíd took precaution: he observed in himself remissness in (the performance of) the ritual prayer.
  • از سبب اندیشه کرد آن ذو لباب ** دید علت خوردن بسیار از آب 1700
  • (When) that possessor of the marrow (of spiritual knowledge) meditated concerning the cause, he perceived that the cause was (too) much water-drinking.
  • گفت تا سالی نخواهم خورد آب ** آنچنان کرد و خدایش داد تاب
  • He said, “For a year I will not drink water.” He acted accordingly, and God bestowed on him the power (to abstain).
  • این کمینه جهد او بد بهر دین ** گشت او سلطان و قطب العارفین
  • This was his least penance for the Religion’s sake: he became a (spiritual) sultan and the Pole of the Gnostics.
  • چون بریده شد برای حلق دست ** مرد زاهد را در شکوی ببست
  • Since the ascetic’s hand had been cut off by reason of his gullet (appetite), he closed the door of complaint.
  • شیخ اقطع گشت نامش پیش خلق ** کرد معروفش بدین آفات حلق
  • His name amongst the people came to be Shaykh Aqta’:the calamities (which he suffered because) of his gullet made him well-known by this (name).
  • کرامات شیخ اقطع و زنبیل بافتن او بدو دست
  • The miraculous gifts of Shaykh Aqta’, and how he used to weave palm-leaf baskets with both hands.
  • در عریش او را یکی زایر بیافت ** کو بهر دو دست می زنبیل بافت 1705
  • A visitor found him in his hut, (and saw) that he was weaving a basket with both hands.
  • گفت او را ای عدو جان خویش ** در عریشم آمده سر کرده پیش
  • He (the Shaykh) said to him, “O enemy of thine own life, who hast come putting thy head into my hut.
  • این چراکردی شتاب اندر سباق ** گفت از افراط مهر و اشتیاق
  • Why hast thou made such hot haste?” He replied, “From excess of love and longing.”
  • پس تبسم کرد و گفت اکنون بیا ** لیک مخفی دار این را ای کیا
  • Then he (the Shaykh) smiled and said, “Now come in, but keep this (thing) secret, O noble sir.
  • تا نمیرم من مگو این با کسی ** نه قرینی نه حبیبی نه خسی
  • Till I die, do not tell this to any one, neither to a comrade nor to a beloved nor to a worthless fellow.”
  • بعد از آن قومی دگر از روزنش ** مطلع گشتند بر بافیدنش 1710
  • Afterwards other folk, (looking) through his window, became acquainted with his weaving.
  • گفت حکمت را تو دانی کردگار ** من کنم پنهان تو کردی آشکار
  • He said, “O Creator, Thou knowest the wisdom (the purpose in this). I conceal (my secret), Thou hast revealed it.”
  • آمد الهامش که یکچندی بدند ** که درین غم بر تو منکر می‌شدند
  • The Divine inspiration came to him: “There were a number of people who were beginning to disbelieve in thee in (consequence of) this affliction,