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4
2930-2979

  • هست این ایاک نعبد حصر را ** در لغت و آن از پی نفی ریا 2930
  • This Thee we worship is (used) idiomatically for the purpose of (expressing) appropriation, and that (appropriation) is for the purpose of negating hypocrisy.
  • هست ایاک نستعین هم بهر حصر ** حصر کرده استعانت را و قصر
  • Of Thee we ask help also is for the purpose of appropriation: he (who recites these words) appropriates and restricts the asking of help,
  • که عبادت مر ترا آریم و بس ** طمع یاری هم ز تو داریم و بس
  • Meaning, “We perform worship to Thee alone; we have hope of help from Thee alone.”
  • خشم کردن پادشاه بر ندیم و شفاعت کردن شفیع آن مغضوب علیه را و از پادشاه درخواستن و پادشاه شفاعت او قبول کردن و رنجیدن ندیم از این شفیع کی چرا شفاعت کردی
  • How a king was enraged with his boon-companion, and an intercessor interceded on behalf of the object of (the king's) anger and begged the king (to pardon the offender); and how (when) the king accepted his intercession, the boon-companion resented the action of the intercessor and asked, "Why did you intercede?"
  • پادشاهی بر ندیمی خشم کرد ** خواست تا از وی برآرد دود و گرد
  • A king was enraged with a boon-companion and was about to reduce him to smoke and dust.
  • کرد شه شمشیر بیرون از غلاف ** تا زند بر وی جزای آن خلاف
  • The king drew his sword from the scabbard that he might inflict upon him the punishment for that disobedience.
  • هیچ کس را زهره نه تا دم زند ** یا شفیعی بر شفاعت بر تند 2935
  • No one had the courage to utter a word nor any intercessor to venture on intercession,
  • جز عمادالملک نامی در خواص ** در شفاعت مصطفی‌وارانه خاص
  • Except one amongst the courtiers named ‘Imádu ’l-Mulk, (who was) privileged in respect of intercession, like Mustafá (Mohammed).
  • بر جهید و زود در سجده فتاد ** در زمان شه تیغ قهر از کف نهاد
  • He sprang up and at once prostrated himself: the king immediately put away from his hand the sword of vengeance,
  • گفت اگر دیوست من بخشیدمش ** ور بلیسی کرد من پوشیدمش
  • And said, “If he is the (very) Devil, I forgive him; and if he has done a satanic deed, I cover it up.
  • چونک آمد پای تو اندر میان ** راضیم گر کرد مجرم صد زیان
  • Since thou hast intervened, I am satisfied, (even) if the culprit has committed a hundred acts of harm.
  • صد هزاران خشم را توانم شکست ** که ترا آن فضل و آن مقدار هست 2940
  • I can break (annul) a hundred thousand angers, seeing that thou hast such excellence and such worth;
  • لابه‌ات را هیچ نتوانم شکست ** زآنک لابه‌ی تو یقین لابه‌ی منست
  • (But) nowise can I break (annul) thy supplication, because thy supplication is assuredly my supplication.
  • گر زمین و آسمان بر هم زدی ** ز انتقام این مرد بیرون نامدی
  • (Even) if he had thrown earth and heaven into confusion, this man would not have escaped from (my) vengeance;
  • ور شدی ذره به ذره لابه‌گر ** او نبردی این زمان از تیغ سر
  • And if (the whole world) atom by atom had become a suppliant (for his release), he would not have saved his head from the sword at this moment.
  • بر تو می‌ننهیم منت ای کریم ** لیک شرح عزت تست ای ندیم
  • We confer no obligation on thee (by this), O noble one; but (on the contrary) ’tis (only) to explain thy honour (the honour in which I hold thee), O boon-companion.
  • این نکردی تو که من کردم یقین ** ایی صفاتت در صفات ما دفین 2945
  • Thou didst not make this (intercession), for assuredly I made it, O thou whose qualities are buried in my qualities.
  • تو درین مستعملی نی عاملی ** زانک محمول منی نی حاملی
  • In this (matter) thou art the one employed to do the work, not the (prime) doer (of it), inasmuch as thou art borne by me and art not (thyself) the bearer.
  • ما رمیت اذ رمیت گشته‌ای ** خویشتن در موج چون کف هشته‌ای
  • Thou hast become (the instrument of my action, according to the text) Thou didst not throw when thou threwest: like the foam, thou hast abandoned thyself in the wave.
  • لا شدی پهلوی الا خانه‌گیر ** این عجب که هم اسیری هم امیر
  • Thou hast become ‘not’; (now) take up thy abode beside ‘except.’ This is wonderful, that thou art both a prisoner and a prince.
  • آنچ دادی تو ندای شاه داد ** اوست بس الله اعلم بالرشاد
  • Thou didst not give what thou gavest: the king gave it. He alone is. God best knoweth the right course.”
  • وآن ندیم رسته از زخم و بلا ** زین شفیع آزرد و برگشت از ولا 2950
  • And the boon-companion who had been delivered from the stroke of calamity was offended with this intercessor and drew back from (his former) fealty.
  • دوستی ببرید زان مخلص تمام ** رو به حایط کرد تا نارد سلام
  • He cut off all (relations of) friendship with that sincere man, and turned his face to the wall in order that he might not give (him) the salaam.
  • زین شفیع خویشتن بیگانه شد ** زین تعجب خلق در افسانه شد
  • He became estranged from his intercessor; in astonishment at this the people began to talk,
  • که نه مجنونست یاری چون برید ** از کسی که جان او را وا خرید
  • Saying, “(If) he is not mad, how did he cut off friendly relations with the person who redeemed his life?
  • وا خریدش آن دم از گردن زدن ** خاک نعل پاش بایستی شدن
  • He (the intercessor) redeemed (saved) him from beheading at that moment: he (the culprit) ought to have become the dust of his (the intercessor's) shoe.
  • بازگونه رفت و بیزاری گرفت ** با چنین دلدار کین‌داری گرفت 2955
  • He has gone the reverse way and has taken (the course of) renouncing (his friend): he has taken to cherishing enmity against a beloved like this.”
  • پس ملامت کرد او را مصلحی ** کیین جفا چون می‌کنی با ناصحی
  • Then a certain mentor reproached him, saying, “Why are you acting so unjustly towards a loyal friend?
  • جان تو بخرید آن دلدار خاص ** آن دم از گردن زدن کردت خلاص
  • That elect beloved redeemed your life and saved you from beheading at that moment.
  • گر بدی کردی نبایستی رمید ** خاصه نیکی کرد آن یار حمید
  • If he had done evil (towards you), you ought not to have turned away (from him; but) that praiseworthy friend was especially your benefactor.”
  • گفت بهر شاه مبذولست جان ** او چرا آید شفیع اندر میان
  • He replied, “Life is freely given for the king's sake: why should he come as an intercessor between (us)?
  • لی مع‌الله وقت بود آن دم مرا ** لا یسع فیه نبی مجتبی 2960
  • At that moment mine was (the state described by the words) —‘I am with God in a state wherein no chosen prophet is my peer.’
  • من نخواهم رحمتی جز زخم شاه ** من نخواهم غیر آن شه را پناه
  • I desire no mercy but the blows of the king; I desire no refuge except that king.
  • غیر شه را بهر آن لا کرده‌ام ** که به سوی شه تولا کرده‌ام
  • I have naughted all besides the king for the reason that I have devoted myself to the king.
  • گر ببرد او به قهر خود سرم ** شاه بخشد شصت جان دیگرم
  • The king, if he behead me in his wrath, will bestow on me sixty other lives.
  • کار من سربازی و بی‌خویشی است ** کار شاهنشاه من سربخشی است
  • ’Tis my business to hazard (and lose) my head and to be selfless; ’tis the business of my sovereign king to give (me) a (new) head.”
  • فخر آن سر که کف شاهش برد ** ننگ آن سر کو به غیری سر برد 2965
  • Honour to the head that is severed by the King's hand! Shame on the head that betakes itself to another!
  • شب که شاه از قهر در قیرش کشید ** ننگ دارد از هزاران روز عید
  • The night which the King in his wrath covered with pitch (pitchy darkness) holds in disdain a thousand days of festival.
  • خود طواف آنک او شه‌بین بود ** فوق قهر و لطف و کفر و دین بود
  • Verily, the circumambulation performed by him who beholds the King is above wrath and grace and infidelity and religion.
  • زان نیامد یک عبارت در جهان ** که نهانست و نهانست و نهان
  • Not one word (capable of) expressing it has (ever) come into the world, for it is hidden, hidden, hidden,
  • زانک این اسما و الفاظ حمید ** از گلابه‌ی آدمی آمد پدید
  • Inasmuch as these glorious names and words were manifested from the reel (uttered from the mouth) of Adam.
  • علم الاسما بد آدم را امام ** لیک نه اندر لباس عین و لام 2970
  • He (God) taught (him) the names was an Imám (an infallible authority) for Adam; but (the teaching was) not in the garb of (letters such as) ‘ayn and lám.
  • چون نهاد از آب و گل بر سر کلاه ** گشت آن اسمای جانی روسیاه
  • When he put on his head the cap of water and clay, those spiritual names became black-faced,
  • که نقاب حرف و دم در خود کشید ** تا شود بر آب و گل معنی پدید
  • For they assumed the veil of letters and breath, (only) in order that the essential reality might (gradually) be made manifest to the water and clay.
  • گرچه از یک وجه منطق کاشف است ** لیک از ده وجه پرده و مکنف است
  • Although from one point of view speech is a revealer, yet from ten points of view it is a curtain and concealer.
  • گفتن خلیل مر جبرئیل را علیهماالسلام چون پرسیدش کی الک حاجة خلیل جوابش داد کی اما الیک فلا
  • How Khalíl (Abraham) answered Gabriel, on both of whom be peace, when he asked him, "Hast thou any need?"—"As regards need of thee, no!"
  • من خلیل وقتم و او جبرئیل ** من نخواهم در بلا او را دلیل
  • “I am the Khalíl (Abraham) of the present time, and he is the Gabriel: I do not want him as a guide (to deliver me) in calamity.
  • او ادب ناموخت از جبریل راد ** که بپرسید از خیل حق مراد 2975
  • He did not learn respectfulness (as he might) from noble Gabriel, who asked the Friend of God (Abraham) what was his wish,
  • که مرادت هست تا یاری کنم ** ورنه بگریزم سبکباری کنم
  • Saying, ‘Hast thou a wish?—that I may help (thee to obtain it); otherwise, I will flee and make a speedy departure.’
  • گفت ابراهیم نی رو از میان ** واسطه زحمت بود بعد العیان
  • Abraham said, ‘No; begone out of the way! After direct vision the intermediary is (only) an inconvenience.’
  • بهر این دنیاست مرسل رابطه ** ممنان را زانک هست او واسطه
  • On account of this present life the (Divine) messenger is a link for the true believers, because he is the intermediary (between them and God).
  • هر دل ار سامع بدی وحی نهان ** حرف و صوتی کی بدی اندر جهان
  • If every heart were hearing the hidden (Divine) revelation, how should there be in the world any words and sounds (to make it known)?