How men blamed a person

How men blamed a person who killed his mother because he suspected her (of adultery). ملامت کردن مردم شخصی را که مادرش را کشت به تهمت

آن یکی از خشم مادر را بکشت
هم به زخم خنجر و هم زخم مشت‏
A certain man killed his mother in wrath, with blows of a dagger and also with blows of his fist.
آن یکی گفتش که از بد گوهری
یاد ناوردی تو حق مادری‏
Some one said to him, “From evil nature you have not borne in mind what is due to motherhood.
هی تو مادر را چرا کشتی بگو
او چه کرد آخر بگو ای زشت خو
Hey, tell (me) why you killed your mother. What did she do? Pray, tell (me), O foul villain!”
گفت کاری کرد کان عار وی است
کشتمش کان خاک ستار وی است‏
He said, “She did a deed that is a disgrace to her; I killed her because that earth (her grave) is her coverer (hides her shame).”
گفت آن کس را بکش ای محتشم
گفت پس هر روز مردی را کشم‏
The other said, “O honoured sir, kill that one (who was her partner in guilt).” “Then,” he replied, “I should kill a man every day.
کشتم او را رستم از خونهای خلق
نای او برم به است از نای خلق‏
I killed her, I was saved from shedding the blood of a multitude: ’tis better that I cut her throat than the throats of (so many) people.”
نفس تست آن مادر بد خاصیت
که فساد اوست در هر ناحیت‏
That mother of bad character, whose wickedness is in every quarter, is your fleshly soul.
هین بکش او را که بهر آن دنی
هر دمی قصد عزیزی می‏کنی‏
Come, kill it, for on account of that vile (creature) you are every moment assailing one who is venerable.
از وی این دنیای خوش بر تست تنگ
از پی او با حق و با خلق جنگ‏
Through it this fair world is narrow (distressful) to you, for its sake (you are at) war with God and man.
نفس کشتی باز رستی ز اعتذار
کس ترا دشمن نماند در دیار
(If) you have killed the fleshly soul, you are delivered from (the necessity of) excusing yourself: nobody in the world remains your enemy.
گر شکال آرد کسی بر گفت ما
از برای انبیا و اولیا
If any one should raise a difficulty about my words in regard to the prophets and saints,
کانبیا را نه که نفس کشته بود
پس چراشان دشمنان بود و حسود
(And should say), “Had not the prophets a killed (mortified) fleshly soul? Why, then, had they enemies and enviers?”
گوش کن تو ای طلب‏کار صواب
بشنو این اشکال و شبهت را جواب‏
Give ear, O seeker of truth, and hear the answer to this difficulty and doubt.
دشمن خود بوده‏اند آن منکران
زخم بر خود می‏زدند ایشان چنان‏
Those unbelievers were (really) enemies to themselves: they were striking at themselves such blows (as they struck).
دشمن آن باشد که قصد جان کند
دشمن آن نبود که خود جان می‏کند
An enemy is one who attempts (another’s) life; he that is himself destroying his own life is not an enemy (to others).
نیست خفاشک عدوی آفتاب
او عدوی خویش آمد در حجاب‏
The little bat is not an enemy to the sun: it is an enemy to itself in the veil (of its own blindness).
تابش خورشید او را می‏کشد
رنج او خورشید هرگز کی کشد
The glow of the sun kills it; how should the sun ever suffer annoyance from it?
دشمن آن باشد کز او آید عذاب
مانع آید لعل را از آفتاب‏
An enemy is one from whom torment proceeds, (one who) hinders the ruby from (receiving the rays of) the sun.
مانع خویشند جمله‏ی کافران
از شعاع جوهر پیغمبران‏
All the infidels hinder themselves from (receiving) the rays of the prophets’ (spiritual) jewel.
کی حجاب چشم آن فردند خلق
چشم خود را کور و کژ کردند خلق‏
How should (unbelieving) people veil the eyes of that peerless one (the prophet or saint)? The people have (only) blinded and distorted their own eyes.
چون غلام هندویی کاو کین کشد
از ستیزه‏ی خواجه خود را می‏کشد
(They are) like the Indian slave who bears a grudge and kills himself to spite his master:
سر نگون می‏افتد از بام سرا
تا زیانی کرده باشد خواجه را
He falls headlong from the roof of the house (in the hope) that he may have done some harm to his master.
گر شود بیمار دشمن با طبیب
ور کند کودک عداوت با ادیب‏
If the sick man become an enemy to the physician, or if the boy show hostility to the teacher,
در حقیقت ره زن جان خودند
راه عقل و جان خود را خود زدند
In truth they act as brigands against themselves: they themselves waylay their own mind and spirit.
گازری گر خشم گیرد ز آفتاب
ماهیی گر خشم می‏گیرد ز آب‏
If a fuller take offence at the sun, if a fish is taking offence at the water,
تو یکی بنگر که را دارد زیان
عاقبت که بود سیاه اختر از آن‏
Just once consider whom that (anger) injures, and whose star is eclipsed by it in the end.
گر ترا حق آفریند زشت رو
هان مشو هم زشت رو هم زشت خو
If God create you with ugly features, take care lest you become both ugly-featured and ugly-natured;
ور برد کفشت مرو در سنگلاخ
ور دو شاخ استت مشو تو چار شاخ‏
And if He take away your shoes, do not go into stony ground; and if you have two spikes, don’t become four-spiked.
تو حسودی کز فلان من کمترم
می‏فزاید کمتری در اخترم‏
You are envious, saying, “I am inferior to so-and-so: my (sense of) inferiority in fortune is ever increasing.”
خود حسد نقصان و عیبی دیگر است
بلکه از جمله کمیها بدتر است‏
(But) indeed envy is another defect and fault; nay, it is worse than all inferiorities.
آن بلیس از ننگ و عار کمتری
خویش را افکند در صد ابتری‏
That Devil (Satan), through the shame and disgrace of inferiority (to Adam), cast himself into a hundred damnations.
از حسد می‏خواست تا بالا بود
خود چه بالا بلکه خون‏پالا بود
Because of envy, he wished to be at the top. At the top, forsooth! Nay, (he wished) to be a blood-shedder.
آن ابو جهل از محمد ننگ داشت
وز حسد خود را به بالا می‏فراشت‏
Abú Jahl was put to shame by Mohammed, and because of envy was raising himself to the top.
بو الحکم نامش بد و بو جهل شد
ای بسا اهل از حسد نااهل شد
His name was Abu ’l-Hakam, and he became Abú Jahl: oh, many a worthy has become unworthy because of envy.
من ندیدم در جهان جست و جو
هیچ اهلیت به از خوی نکو
I have not seen in the world of search and seeking (trial and probation) any worthiness better than a good disposition.
انبیا را واسطه ز آن کرد حق
تا پدید آید حسدها در قلق‏
God made the prophets the medium (between Him and His creatures) in order that feelings of envy should be displayed in the agitation (produced by something that rankles in the mind).
ز انکه کس را از خدا عاری نبود
حاسد حق هیچ دیاری نبود
Inasmuch as no one was disgraced by (inferiority to) God, no one was (ever) envious of God;
آن کسی کش مثل خود پنداشتی
ز آن سبب با او حسد برداشتی‏
(But) the person whom he deemed like himself he would bear envy against him for that reason.
چون مقرر شد بزرگی رسول
پس حسد ناید کسی را از قبول‏
(Now), as the grandeur of the Prophet has become established, none feels envy (of him), since he is accepted (by all the Faithful);
پس به هر دوری ولیی قایم است
تا قیامت آزمایش دایم است‏
Therefore in every epoch (after Mohammed) a saint arises (to act as his vicegerent): the probation (of the people) lasts until the Resurrection.
هر که را خوی نکو باشد برست
هر کسی کاو شیشه دل باشد شکست‏
Whosoever has a good disposition is saved; whosoever is of frail heart is broken.
پس امام حی قایم آن ولی است
خواه از نسل عمر خواه از علی است‏
That saint, then, is the living Imám who arises (in every age), whether he be a descendant of ‘Umar or of ‘Alí.
مهدی و هادی وی است ای راه جو
هم نهان و هم نشسته پیش رو
He is the Mahdí (the God-guided one) and the Hádí (the Guide), O seeker of the (right) way: he is both hidden (from you) and seated before your face.
او چو نور است و خرد جبریل اوست
و آن ولی کم از او قندیل اوست‏
He is as the Light (of Mohammed), and (Universal) Reason is his Gabriel; the saint that is lesser than he is his lamp (and receives illumination from him).
و انکه زین قندیل کم مشکات ماست
نور را در مرتبه ترتیبهاست‏
That (saint) who is lesser than this lamp is our lamp-niche: the Light has gradations in degree,
ز انکه هفصد پرده دارد نور حق
پرده‏های نور دان چندین طبق‏
Because the Light of God has seven hundred veils: regard the veils of the Light as so many tiers.
از پس هر پرده قومی را مقام
صف صف‏اند این پرده‏هاشان تا امام‏
Behind each veil a certain class (of saints) has its place of abode: these veils of theirs are (in ascending order), rank by rank, up to the Imám.
اهل صف آخرین از ضعف خویش
چشمشان طاقت ندارد نور بیش‏
Those in the last (lowest) rank, through their weakness, (are such that) their eyes cannot endure the light in front (of them);
و آن صف پیش از ضعیفی بصر
تاب نارد روشنایی بیشتر
And that front rank, from weakness of sight, cannot support the light that is more advanced.
روشنیی کاو حیات اول است
رنج جان و فتنه‏ی این احول است‏
The light that is the life of the first (highest rank) is heartache and tribulation to this squinter;
احولیها اندک اندک کم شود
چون ز هفصد بگذرد او یم شود
(But) the squintnesses, little by little, grow less, and when he passes beyond the seven hundred (veils), he becomes the Sea.
آتشی کاصلاح آهن یا زر است
کی صلاح آبی و سیب تر است‏
The fire that does good to iron or gold how is it good for fresh quinces and apples?
سیب و آبی خامیی دارد خفیف
نه چو آهن تابشی خواهد لطیف‏
The apple and quince have (only) a slight crudity: unlike iron, they want a gentle heat;
لیک آهن را لطیف آن شعله‏هاست
کاو جذوب تابش آن اژدهاست‏
But those flames are (too) gentle for the iron, for it is (eagerly) drawing to (itself) the heat of that (fiery) dragon.
هست آن آهن فقیر سخت کش
زیر پتک و آتش است او سرخ و خوش‏
That iron is the dervish who bears hardship (self-mortification): under the hammer and the fire he is red and happy.
حاجب آتش بود بی‏واسطه
در دل آتش رود بی‏رابطه‏
He is the chamberlain of the fire (and) in immediate touch (with it): he goes into the heart of the fire without (any) link (between the fire and him).
بی‏حجاب آب و فرزندان آب
پختگی ز آتش نیابند و خطاب‏
Without some screen, water and water’s children get no cooking or conversation from the fire.
واسطه دیگی بود یا تابه‏ای
همچو پا را در روش پا تابه‏ای‏
The medium is a pot or a pan as (the medium) for the foot in walking (is) a sock (shoe).
یا مکانی در میان تا آن هوا
می‏شود سوزان و می‏آرد بما
Or a space between, so that the air becomes burning hot and brings (the fire) to the water.
پس فقیر آن است کاو بی‏واسطه ست
شعله‏ها را با وجودش رابطه ست‏
The dervish, then, is he that has no intermediary: the flames have (direct) connexion with his being.
پس دل عالم وی است ایرا که تن
می‏رسد از واسطه‏ی این دل به فن‏
Therefore he is the heart of the world, because by means of this heart the body attains to (its proper) art (function).
دل نباشد، تن چه داند گفت‏وگو
دل نجوید، تن چه داند جستجو
(If) the heart be not there, how can the body talk and speak? (If) the heart seek not, how can the body seek and search?
پس نظرگاه شعاع آن آهن است
پس نظرگاه خدا دل نی تن است‏
Therefore the theatre of the (Divine) rays is that iron; therefore the theatre of God is the heart, not the body.
باز این دلهای جزوی چون تن است
با دل صاحب دلی کاو معدن است‏
Again, these partial (individual) hearts are as the body in relation to the heart of the man of heart (the perfect saint), which is the original source.
بس مثال و شرح خواهد این کلام
لیک ترسم تا نلغزد وهم عام‏
This argument wants much illustration and exposition, but I fear lest the opinion of the vulgar should stumble (and fall into error),
تا نگردد نیکویی ما بدی
اینکه گفتم هم نبد جز بی‏خودی‏
(And) lest my goodness should be turned (by them) to badness; even this that I have spoken was (from) naught but selflessness.
پای کج را کفش کج بهتر بود
مر گدا را دستگه بر در بود
The crooked shoe is better for the crooked foot; the beggar’s power reaches only as far as the door.




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