The King Lets Ayaz Judge the Plotters
From Rumi’s Masnavi (مثنوی معنوی), Book 5, section 81 of 175: How the King referred to Ayáz the question of accepting the repentance of the ploiters who had opened his chamber or of punishing them (حواله کردن پادشاه قبول و توبه‌ی نمامان و حجره گشایان و سزا دادن ایشان با ایاز کی یعنی این). Below, each of its 15 couplets is given in Persian, followed by R. A. Nicholson’s English translation.
How the King referred to Ayáz the question of accepting the repentance of the ploiters who had opened his chamber or of punishing them, because he judged that the offence had been committed against his honour. حواله کردن پادشاه قبول و توبه‌ی نمامان و حجره گشایان و سزا دادن ایشان با ایاز کی یعنی این جنایت بر عرض او رفته است
این جنایت بر تن و عرض ویست زخم بر رگهای آن نیکوپیست
This is an offence against his person and honour: the blow is (inflicted) on the veins of that man of goodly ways.
گرچه نفس واحدیم از روی جان ظاهرا دورم ازین سود و زیان
Although we are spiritually one, formally I am far from (I am unaffected by) this profit and loss.”
تهمتی بر بنده شه را عار نیست جز مزید حلم و استظهار نیست
An accusation against a (guilty) servant is no disgrace to the King: it is only (a means of) increasing (His) forbearance and (the servant’s) reliance (on His protection).
متهم را شاه چون قارون کند بی‌گنه را تو نظر کن چون کند
Inasmuch as the King makes one who is accused (rich as) Qárún (Korah), consider how He will act towards one who is innocent.
شاه را غافل مدان از کار کس مانع اظهار آن حلمست و بس
Deem not the King to be ignorant of any one’s actions: ’tis only His forbearance that prevents it (the evil action) from being brought to light.
من هنا یشفع به پیش علم او لا ابالی‌وار الا حلم او
Here who shall recklessly intercede with His knowledge (who) except His forbearance?
آن گنه اول ز حلمش می‌جهد ورنه هیبت آن مجالش کی دهد
The sin arises at first from His forbearance; otherwise, how should His awful majesty give (any) room for it (to arise)?
خونبهای جرم نفس قاتله هست بر حلمش دیت بر عاقله
(Payment of) the blood-price for the crime of the murderous carnal soul falls on His forbearance: the blood-wit is (an obligation) on the (murderer’s) kin.
مست و بی‌خود نفس ما زان حلم بود دیو در مستی کلاه از وی ربود
Our soul was intoxicated and made beside itself by that forbearance: during its intoxication the Devil snatched away its cap.
گرنه ساقی حلم بودی باده‌ریز دیو با آدم کجا کردی ستیز
Unless the Sáqí, Forbearance, had poured (the intoxicating) wine, how should the Devil have quarrelled with Adam?
گاه علم آدم ملایک را کی بود اوستاد علم و نقاد نقود
At the time of (his being in possession of) knowledge, who was Adam in relation to the angels? (He was) the teacher of knowledge and the assayer of (its) coins.
چونک در جنت شراب حلم خورد شد ز یک بازی شیطان روی زرد
After he had drunk the wine of (God’s) forbearance in Paradise, he was confounded by a single trick of Satan.
آن بلادرهای تعلیم ودود زیرک و دانا و چستش کرده بود
The doses of anacardium, (namely), the lessons (given to him) by the Loving One, had made him sagacious and wise and clever;
باز آن افیون حلم سخت او دزد را آورد سوی رخت او
(But) afterwards the potent opium of His forbearance brought the Thief to (carry away) his (Adam’s) property.
عقل آید سوی حلمش مستجیر ساقیم تو بوده‌ای دستم بگیر
Reason comes to seek refuge with His forbearance, (saying), “Thou hast been my Sáqí (Thou hast intoxicated me): take my hand (succour me)!”
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by: Reza about (category: Masnavi, Persian Poetry)
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