How the Prince of the Faithful made answer

How the Prince of the Faithful made answer

How the Prince of the Faithful made answer (and explained) what was the reason of his dropping the sword from his hand on that occasion جواب گفتن امیر المؤمنین که سبب افکندن شمشیر از دست چه بود در آن حالت‌‌

گفت من تیغ از پی حق می‌‌زنم
بنده‌‌ی حقم نه مأمور تنم‌‌
He said, “I am wielding the sword for God’s sake, I am the servant of God, I am not under the command of the body.
شیر حقم نیستم شیر هوا
فعل من بر دین من باشد گوا
I am the Lion of God, I am not the lion of passion: my deed bears witness to my religion.
ما رمیت إذ رمیتم در حراب
من چو تیغم و آن زننده آفتاب‌‌
In war I am (manifesting the truth of) thou didst not throw when thou threwest: I am (but) as the sword, and the wielder is the (Divine) Sun.
رخت خود را من ز ره برداشتم
غیر حق را من عدم انگاشتم‌‌
I have removed the baggage of self out of the way, I have deemed (what is) other than God to be non-existence.
سایه‌‌ام من کدخدایم آفتاب
حاجبم من نیستم او را حجاب‌‌
I am a shadow, the Sun is my lord; I am the chamberlain, I am not the curtain (which prevents approach) to Him. 
من چو تیغم پر گهرهای وصال
زنده گردانم نه کشته در قتال‌‌
I am filled with the pearls of union, like a (jewelled) sword: in battle I make (men) living, not slain.
خون نپوشد گوهر تیغ مرا
باد از جا کی برد میغ مرا
Blood does not cover the sheen of my sword: how should the wind sweep away my clouds?
که نیم کوهم ز حلم و صبر و داد
کوه را کی در رباید تند باد
I am not a straw, I am a mountain of forbearance and patience and justice: how should the fierce wind carry off the mountain?”
آن که از بادی رود از جا خسی است
ز آن که باد ناموافق خود بسی است‌‌
That which is removed from its place by a wind is rubbish, for indeed the contrary winds are many.
باد خشم و باد شهوت باد آز
برد او را که نبود اهل نماز
The wind of anger and the wind of lust and the wind of greed swept away him that performed not the (ritual) prayers.
کوهم و هستی من بنیاد اوست
ور شوم چون کاه با دم یاد اوست‌‌
“I am a mountain, and my being is His building; and if I become like a straw, my wind (the wind that moves me) is recollection of Him.
جز به باد او نجنبد میل من
نیست جز عشق احد سر خیل من‌‌
My longing is not stirred save by His wind; my captain is naught but love of the One.
خشم بر شاهان شه و ما را غلام
خشم را هم بسته‌‌ام زیر لگام‌‌
Anger is king over kings, and to me it is a slave: even anger I have bound under the bridle.
تیغ حلمم گردن خشمم زده ست
خشم حق بر من چو رحمت آمده ست‌‌
The sword of my forbearance hath smitten the neck of my anger; the anger of God hath come on me like mercy.
غرق نورم گر چه سقفم شد خراب
روضه گشتم گر چه هستم بو تراب‌‌
I am plunged in light although my roof is ruined; I have become a garden although I am (styled) Bú Turáb (the father of dust).
چون در آمد علتی اندر غزا
تیغ را دیدم نهان کردن سزا
Since a motive (other than God) entered (my heart) in the (holy) war, I deemed it right to sheathe my sword,
تا احب لله آید نام من
تا که ابغض لله آید کام من‌‌
That my name may be he loves for God’s sake, that my desire may be he hates for God’s sake,
تا که اعطا لله آید جود من
تا که امسک لله آید بود من‌‌
That my generosity may be he gives for God’s sake, that my being may be he withholds for God’s sake.
بخل من لله عطا لله و بس
جمله لله‌‌ام نیم من آن کس‌‌
My stinginess is for God’s sake, my bounty is for God’s sake alone: I belong entirely to God, I do not belong to any one (else);
و آن چه لله می‌‌کنم تقلید نیست
نیست تخییل و گمان جز دید نیست‌‌
And that which I am doing for God’s sake is not (done in) conformity, it is not fancy and opinion, it is naught but intuition.
ز اجتهاد و از تحری رسته‌‌ام
آستین بر دامن حق بسته‌‌ام‌‌
I have been freed from effort and search, I have tied my sleeve to the skirt of God.
گر همی‌‌پرم همی‌‌بینم مطار
ور همی‌‌گردم همی‌‌بینم مدار
If I am flying, I behold the place to which I soar; and if I am circling, I behold the axis on which I revolve;
ور کشم باری بدانم تا کجا
ماهم و خورشید پیشم پیشوا
And if I am dragging a burden, I know whither: I am the moon, and the Sun is in front of me as the guide.”
بیش از این با خلق گفتن روی نیست
بحر را گنجایی اندر جوی نیست‌‌
There is no means (possibility) of communicating more than this to the people: in the river there is no room for the Sea.
پست می‌‌گویم به اندازه‌‌ی عقول
عیب نبود این بود کار رسول‌‌
I speak low according to the measure of (their) understandings: ’tis no fault, this is the practice of the Prophet.
از غرض حرم گواهی حر شنو
که گواهی بندگان نه ارزد دو جو
“I am free from self-interest: hear the testimony of a freeman, for the testimony of slaves is not worth two barleycorns.”
در شریعت مر گواهی بنده را
نیست قدری وقت دعوی و قضا
In the religious law the testimony of a slave has no value at the time of litigation and judgement.
گر هزاران بنده باشندت گواه
بر نسنجد شرع ایشان را به کاه‌‌
(Even) if thousands of slaves bear witness on thy behalf, the law does not assign to them the weight of a straw.
بنده‌‌ی شهوت بتر نزدیک حق
از غلام و بندگان مسترق‌‌
In God’s sight the slave of lust is worse than menials and slaves brought into servitude,
کاین به یک لفظی شود از خواجه حر
و آن زید شیرین و میرد سخت مر
For the latter becomes free at a single word from his master, while the former lives sweet but dies exceedingly bitter.
بنده‌‌ی شهوت ندارد خود خلاص
جز به فضل ایزد و انعام خاص‌‌
The slave of lust hath no (means of) release at all except through the grace of God and His special favour.
در چهی افتاد کان را غور نیست
و آن گناه اوست جبر و جور نیست‌‌
He has fallen into a pit that has no bottom, and that is his (own) sin: it is not (Divine) compulsion and injustice.
در چهی انداخت او خود را که من
در خور قعرش نمی‌‌یابم رسن‌‌
He has cast himself into such a pit that I find no rope capable of (reaching) its bottom.
بس کنم گر این سخن افزون شود
خود جگر چه بود که خارا خون شود
I will make an end. If this discourse go further, not only hearts but rocks will bleed.
این جگرها خون نشد نز سختی است
غفلت و مشغولی و بد بختی است‌‌
(If) these hearts have not bled, ’tis not because of (their) hardness, ’tis (because of) heedlessness and preoccupation and ill-fatedness.
خون شود روزی که خونش سود نیست
خون شو آن وقتی که خون مردود نیست‌‌
They will bleed one day when blood is no use to them: do thou bleed at a time when (thy) blood is not rejected.
چون گواهی بندگان مقبول نیست
عدل او باشد که بنده‌‌ی غول نیست‌‌
Inasmuch as the testimony of slaves is not accepted, the approved witness is he that is not the slave of the ghoul (of sensuality).
گشت ارسلناک شاهد در نذر
ز آن که بود از کون او حر ابن حر
(The words) We have sent thee as a witness came in the Warning (the Qur’án), because he (the Prophet) was entirely free from (creaturely) existence.
چون که حرم خشم کی بندد مرا
نیست اینجا جز صفات حق در آ
“Since I am free, how should anger bind me? Nothing is here but Divine qualities. Come in!
اندر آ کازاد کردت فضل حق
ز آن که رحمت داشت بر خشمش سبق‌‌
Come in, for the grace of God hath made thee free, because His mercy had the precedence over His wrath.
اندر آ اکنون که رستی از خطر
سنگ بودی کیمیا کردت گهر
Come in now, for thou hast escaped from the peril: thou wert a (common) stone, the Elixir hath made thee a jewel.
رسته‌‌ای از کفر و خارستان او
چون گلی بشکفته در بستان هو
Thou hast been delivered from unbelief and its thorn-thicket: blossom like a rose in the cypress-garden of Hú (God).
تو منی و من توام ای محتشم
تو علی بودی علی را چون کشم‌‌
Thou art I and I am thou, O illustrious one: thou wert ‘Alí— how should I kill ‘Alí?
معصیت کردی به از هر طاعتی
آسمان پیموده‌‌ای در ساعتی‌‌
Thou hast committed a sin better than any act of piety, thou hast traversed Heaven in a single moment.”
بس خجسته معصیت کان کرد مرد
نی ز خاری بر دمد اوراق ورد
Very fortunate (was) the sin which the man committed: do not rose-leaves spring from a thorn?
نی گناه عمر و قصد رسول
می‌‌کشیدش تا به درگاه قبول‌‌
Was not the sin of ‘Umar and his attempt on (the life of) the Prophet leading him to the gate of acceptance?
نی به سحر ساحران فرعونشان
می‌‌کشید و گشت دولت عونشان‌‌
Was not Pharaoh because of the magic of the magicians drawing them (to himself), and did not (spiritual) fortune come to their aid?
گر نبودی سحرشان و آن جحود
کی کشیدیشان به فرعون عنود
Had it not been for their magic and denial (of Moses), who would have brought them to rebellious Pharaoh?
کی بدیدندی عصا و معجزات
معصیت طاعت شد ای قوم عصات‌‌
How would they have seen the rod and the miracles? Disobedience (to God) became obedience, O disobedient people.
ناامیدی را خدا گردن زده است
چون گنه مانند طاعت آمده ست‌‌
God hath smitten the neck of despair, inasmuch as sin has become like obedience.
چون مبدل می‌‌کند او سیئات
طاعتی‌‌اش می‌‌کند رغم وشات‌‌
Since He changes evil acts (into good), He makes it (the disobedience) an act of obedience in despite of slanderers (devils).
زین شود مرجوم شیطان رجیم
و ز حسد او بطرقد گردد دو نیم‌‌
By this (mercy of God) the stoned (accursed) Devil is driven away and bursts with envy and is cloven asunder.
او بکوشد تا گناهی پرورد
ز آن گنه ما را به چاهی آورد
He strives to foster a sin (in us) and by means of that sin bring us into a pit;
چون ببیند کان گنه شد طاعتی
گردد او را نامبارک ساعتی‌‌
When he sees that the sin has become an act of obedience (to God), there comes round for him an unblest hour.
اندر آ من در گشادم مر ترا
تف زدی و تحفه دادم مر ترا
“Come in! I open the door to thee. Thou spattest (on me) and I give thee a present.
مر جفاگر را چنینها می‌‌دهم
پیش پای چپ چه سان سر می‌‌نهم‌‌
Such things I am giving to the doer of iniquity: (thou seest) in what fashion I lay my head before the left foot.
پس وفاگر را چه بخشم تو بدان
گنجها و ملکهای جاودان‌‌
What then do I bestow on the doer of righteousness? Know thou, (I bestow) treasures and kingdoms everlasting.




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