The Poet Excuses Himself and Asks Help
From Rumi’s Masnavi (مثنوی معنوی), Book 3, section 54 of 185: The Poet's excusing himself and asking help (عذر گفتن نظم کننده و مدد خواستن). Below, each of its 20 couplets is given in Persian, followed by R. A. Nicholson’s English translation.
The Poet’s excusing himself and asking help. عذر گفتن نظم کننده و مدد خواستن
ای تقاضاگر درون همچون جنین چون تقاضا می‌کنی اتمام این
O Thou that makest demands within (me), like the embryo since Thou art making a demand, make easy
سهل گردان ره نما توفیق ده یا تقاضا را بهل بر ما منه
The fulfilment of this (task), show the way, give aidance, or (else) relinquish the demand and do not lay (the burden) upon me!
چون ز مفلس زر تقاضا می‌کنی زر ببخشش در سر ای شاه غنی
Since Thou art demanding gold from an insolvent, give him gold in secret, O rich King!
بی تو نظم و قافیه شام و سحر زهره کی دارد که آید در نظر
Without Thee, how should poesy and rhyme dare to come into sight at eve or morn?
نظم و تجنیس و قوافی ای علیم بنده‌ی امر توند از ترس و بیم
Poesy and homonymy and rhymes, O Knowing One, are the slaves of Thy Command from fear and dread,
چون مسبح کرده‌ای هر چیز را ذات بی تمییز و با تمییز را
Inasmuch as Thou hast made everything a glorifier (of Thee) the undiscerning entity and the discerning (alike).
هر یکی تسبیح بر نوعی دگر گوید و از حال آن این بی‌خبر
Each glorifies (Thee) in a different fashion, and that one is unaware of the state of this one.
آدمی منکر ز تسبیح جماد و آن جماد اندر عبادت اوستاد
Man disbelieves in the glorification uttered by inanimate things, but those inanimate things are masters in (performing) worship.
بلک هفتاد و دو ملت هر یکی بی‌خبر از یکدگر واندر شکی
Nay, the two-and-seventy sects, every one, are unaware of (the real state of) each other and in a (great) doubt.
چون دو ناطق را ز حال همدگر نیست آگه چون بود دیوار و در
Since two speakers have no knowledge of each other’s state, how will (it) be (with) wall and door?
چون من از تسبیح ناطق غافلم چون بداند سبحه‌ی صامت دلم
Since I am heedless of the glorification uttered by one who speaks, how should my heart know the glorification performed by that which is mute?
هست سنی را یکی تسبیح خاص هست جبری را ضد آن در مناص
The Sunní is unaware of the Jabrí’s (mode of) glorification; the Jabrí is unaffected by the Sunní’s (mode of) glorification.
سنی از تسبیح جبری بی‌خبر جبری از تسبیح سنی بی اثر
The Sunní has a particular (mode of) glorification; the Jabrí has the opposite thereof in (taking) refuge (with God).
این همی‌گوید که آن ضالست و گم بی‌خبر از حال او وز امر قم
This one (the Jabrí) says, “He (the Sunní) is astray and lost,” (being) unaware of his (real) state and of the (Divine) command, “Arise (and preach)!”
و آن همی گوید که این را چه خبر جنگشان افکند یزدان از قدر
And that one (the Sunní) says, “What awareness has this one (the Jabrí)?” God, by fore-ordainment, hath cast them into strife.
گوهر هر یک هویدا می‌کند جنس از ناجنس پیدا می‌کند
He maketh manifest the real nature of each, He displays the congener by (contrast with) the uncongenial.
قهر را از لطف داند هر کسی خواه دانا خواه نادان یا خسی
Every one knows (can distinguish) mercy from vengeance, whether he be wise or ignorant or vile,
لیک لطفی قهر در پنهان شده یا که قهری در دل لطف آمده
But a mercy that has become hidden in vengeance, or a vengeance that has sunk into the heart of mercy,
کم کسی داند مگر ربانیی کش بود در دل محک جانیی
No one knows except the divine (deified) man in whose heart is a spiritual touchstone.
باقیان زین دو گمانی می‌برند سوی لانه‌ی خود به یک پر می‌پرند
The rest hold (only) an opinion of these two (qualities): they fly to their nest with a single wing.
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