The reply of Hamza to the people

The reply of Hamza to the people. جواب حمزه مر خلق را

گفت حمزه چونک بودم من جوان مرگ می‌دیدم وداع این جهان
Hamza said, “When I was young, I used to regard farewell to this world as death.
سوی مردن کس برغبت کی رود پیش اژدرها برهنه کی شود
How should any one go to death eagerly? How should he come naked (unarmed) to meet the dragon?
لیک از نور محمد من کنون نیستم این شهر فانی را زبون
But now, through the Light of Mohammed, I am not subject to this city (the world) that is passing away.
از برون حس لشکرگاه شاه پر همی‌بینم ز نور حق سپاه
Beyond (the realm of) the senses, I behold the camp of the (Divine) King thronged with the army of the Light of God,
خیمه در خیمه طناب اندر طناب شکر آنک کرد بیدارم ز خواب
Tent on tent and tent-rope on tent-rope. Thanks be to Him who awakened me from slumber!”
آنک مردن پیش چشمش تهلکه‌ست امر لا تلقوا بگیرد او به دست
That one in whose eyes death is destruction he takes hold of (clings to) the (Divine) command, “Do not cast (yourselves into destruction)”;
و آنک مردن پیش او شد فتح باب سارعوا آید مرورا در خطاب
And that one to whom death is the opening of the gate for him in the (Divine) Allocution (the Qur’án) there is (the command), “Vie ye with each other in hastening.”
الحذر ای مرگ‌بینان بارعوا العجل ای حشربینان سارعوا
Beware, O ye who regard death! Surpass one another (in dread of death)! Quick, O ye who regard the Resurrection! Vie ye with each other in hastening!
الصلا ای لطف‌بینان افرحوا البلا ای قهربینان اترحوا
Welcome, O ye who regard the (Divine) grace! Rejoice! Woe (to you), O ye who regard the (Divine) wrath! Be sorrowful!
هر که یوسف دید جان کردش فدی هر که گرگش دید برگشت از هدی
Whosoever deems it (death) to be (lovely as) Joseph gives up his soul in ransom for it; whosoever deems it to be (like) the wolf turns back from (the path of) right guidance.
مرگ هر یک ای پسر همرنگ اوست پیش دشمن دشمن و بر دوست دوست
Every one’s death is of the same quality as himself, my lad: to the enemy (of God) an enemy, and to the friend (of God) a friend.
پیش ترک آیینه را خوش رنگیست پیش زنگی آینه هم زنگیست
In the eyes of the Turcoman the mirror hath a fair colour; similarly in the eyes of the Ethiopian the mirror is (dark as) an Ethiopian.
آنک می‌ترسی ز مرگ اندر فرار آن ز خود ترسانی ای جان هوش دار
Your fear of death in fleeing (from it) is (really) your fear of yourself. Take heed, O (dear) soul!
روی زشت تست نه رخسار مرگ جان تو همچون درخت و مرگ برگ
Tis your (own) ugly face, not the visage of Death: your spirit is like the tree, and death (is like) the leaf.
از تو رستست ار نکویست ار بدست ناخوش و خوش هر ضمیرت از خودست
It has grown from you, whether it is good or evil: every hidden thought of yours, foul or fair, is (born) from yourself.
گر بخاری خسته‌ای خود کشته‌ای ور حریر و قزدری خود رشته‌ای
If you are wounded by a thorn, you yourself have sown; and if you are (clad) in satin and silk, you yourself have spun.
دانک نبود فعل همرنگ جزا هیچ خدمت نیست همرنگ عطا
Know that the act is not of the same complexion as the requital: the service is nowise of the same complexion as the payment given (in return for it).
مزد مزدوران نمی‌ماند بکار کان عرض وین جوهرست و پایدار
The labourers’ wage does not resemble the work, inasmuch as the latter is the accident, while the former is the substance and permanent.
آن همه سختی و زورست و عرق وین همه سیمست و زرست و طبق
The former is wholly hardship and effort and sweat, while the latter is wholly silver and gold and trays (of food).
گر ترا آید ز جایی تهمتی کرد مظلومت دعا در محنتی
If suspicion fall upon you from some quarter, (the reason is that) the person whom you wronged has invoked (God) against you in an affliction (which you have brought upon him).
تو همی‌گویی که من آزاده‌ام بر کسی من تهمتی ننهاده‌ام
You say, “I am free (from guilt): I have not laid suspicion on any one.”
تو گناهی کرده‌ای شکل دگر دانه کشتی دانه کی ماند به بر
(No; but) you have committed another form of sin; you sowed the seed: how should the seed resemble the fruit?
او زنا کرد و جزا صد چوب بود گوید او من کی زدم کس را بعود
He (the celibate) committed adultery, and the penalty was a hundred blows with the stick. “When,” says he, “did I strike any one with wood?”
نه جزای آن زنا بود این بلا چوب کی ماند زنا را در خلا
Was not this infliction the penalty for that adultery? How should the stick resemble adultery (committed) in secret?
مار کی ماند عصا را ای کلیم درد کی ماند دوا را ای حکیم
How should the serpent resemble the rod, O Kalím (Moses)? How should the pain resemble the remedy, O doctor?
تو به جای آن عصا آب منی چون بیفکندی شد آن شخص سنی
When you, instead of (casting down) the rod, semen ejecisti (in uterum), that (semen) became (eventually) a fine (human) figure. [When you, instead of (casting down) the rod, ejaculate seminal fluid (into a uterus), that (semen) became (eventually) a fine (human) figure.]
یار شد یا مار شد آن آب تو زان عصا چونست این اعجاب تو
That semen of yours became a friend (to you) or (like) a (noxious) serpent: why (then) is this astonishment at the rod (of Moses) on your part?
هیچ ماند آب آن فرزند را هیچ ماند نیشکر مر قند را
Does the semen at all resemble that child? Does the sugar-cane at all resemble the candy?
چون سجودی یا رکوعی مرد کشت شد در آن عالم سجود او بهشت
When a man has sown a prostration (in prayer) or a genuflexion, in yonder world his prostration becomes Paradise.
چونک پرید از دهانش حمد حق مرغ جنت ساختش رب الفلق
When praise of God has flown from his mouth, the Lord of the daybreak fashions it into a bird of Paradise.
حمد و تسبیحت نماند مرغ را گرچه نطفه‌ی مرغ بادست و هوا
Your praise and glorification does not resemble the bird, though the bird’s semen is (naught but) wind and air.
چون ز دستت رست ایثار و زکات گشت این دست آن طرف نخل و نبات
When altruism and almsgiving have grown up (proceeded) from your hand, (the act of) this (generous) hand becomes on yonder side (in the world hereafter) date-palms and (fresh) herbage.
آب صبرت جوی آب خلد شد جوی شیر خلد مهر تست و ود
The water (semen), (namely) your renunciation, became a river of water in Paradise; your love and affection (for God) is a river of milk in Paradise.
ذوق طاعت گشت جوی انگبین مستی و شوق تو جوی خمر بین
Delight in devotion became a river of honey; behold your (spiritual) intoxication and longing as a river of wine.
این سببها آن اثرها را نماند کس نداند چونش جای آن نشاند
These causes did not resemble those effects: none knows how He (God) installed it (the effect) in the place of that (cause).
این سببها چون به فرمان تو بود چار جو هم مر ترا فرمان نمود
Since these causes were (obedient) to your command, the four rivers (of Paradise) likewise showed obedience to you.
هر طرف خواهی روانش می‌کنی آن صفت چون بد چنانش می‌کنی
You make them flow in whatever direction you wish: (even) as that quality (of disposition) was (in this world), such do you make it (the effect) to be (in the next world),
چون منی تو که در فرمان تست نسل آن در امر تو آیند چست
As (for example) your semen, which is at your command the progeny thereof are ready to (obey) your command.
می‌دود بر امر تو فرزند نو که منم جزوت که کردی‌اش گرو
Your young son runs (obediently) at your command, saying, “I am the part of thee which thou didst deposit (in my mother’s womb).”
آن صفت در امر تو بود این جهان هم در امر تست آن جوها روان
That (praiseworthy) quality was (obedient) to your command in this world: likewise (in the next world) those rivers flow at your command.
آن درختان مر ترا فرمان‌برند کان درختان از صفاتت با برند
Those trees (of Paradise) are obedient to you, because those trees are (made) fruitful by your (good) qualities.
چون به امر تست اینجا این صفات پس در امر تست آنجا آن جزات
Since these qualities are (obedient) to your command here, so your recompense is at your command there.
چون ز دستت زخم بر مظلوم رست آن درختی گشت ازو زقوم رست
When blows proceeded from your hand against the victim of injustice, they became a tree (in Hell): the Zaqqúm grew from them.
چون ز خشم آتش تو در دلها زدی مایه‌ی نار جهنم آمدی
When in anger you threw fire into (people’s) hearts, you became the source of Hell-fire.
آتشت اینجا چو آدم سوز بود آنچ از وی زاد مرد افروز بود
Since here (in this world) your fire was burning mankind, that which was born of it was kindling men (in Hell).
آتش تو قصد مردم می‌کند نار کز وی زاد بر مردم زند
Your fire (of anger) makes an attack on the people (here): the fire that sprang from it rushes against the people (there).
آن سخنهای چو مار و کزدمت مار و کزدم گشت و می‌گیرد دمت
Your words resembling snakes and scorpions have become snakes and scorpions and are seizing your tail (assailing you from behind).
اولیا را داشتی در انتظار انتظار رستخیزت گشت یار
You kept the friends (of God) waiting: (hence) you will be kept waiting at the Resurrection.
وعده‌ی فردا و پس‌فردای تو انتظار حشرت آمد وای تو
Your promise, “To-morrow” and “the day after to-morrow,” has become your waiting on the Day of Congregation: alas for you!
منتظر مانی در آن روز دراز در حساب و آفتاب جان‌گداز
You will remain waiting on that long Day, (engaged) in rendering an account (of your actions) and (standing) in the soul-consuming sun,
کسمان را منتظر می‌داشتی تخم فردا ره روم می‌کاشتی
Because you were wont to keep Heaven waiting and sow the seed of “I will go on the Way to-morrow.”
خشم تو تخم سعیر دوزخست هین بکش این دوزخت را کین فخست
Your anger is the seed of Hell-fire: take heed, extinguish this Hell of yours, for this is a trap.
کشتن این نار نبود جز به نور نورک اطفا نارنا نحن الشکور
The extinction of this fire is not (to be effected) save by the Light: “thy light hath put out our fire, we are the grateful.”
گر تو بی نوری کنی حلمی بدست آتشت زنده‌ست و در خاکسترست
If you are devoid of the Light and do an act of clemency, ’tis evil: your fire (of anger) is (still) alive and is (still lurking) in the embers.
آن تکلف باشد و روپوش هین نار را نکشد به غیر نور دین
Beware! That (clemency) is (mere) ostentation and masking (the truth): nothing will extinguish the fire (of anger) except the Light of Religion.
تا نبینی نور دین آمن مباش کاتش پنهان شود یک روز فاش
Do not be secure till you behold the Light of Religion, for the hidden fire will one day become manifest.
نور آبی دان و هم در آب چفس چونک داری آب از آتش مترس
Deem the Light to be a water, and cleave to the water withal: when you have the water, be not afraid of the fire.
آب آتش را کشد کتش بخو می‌بسوزد نسل و فرزندان او
The water will extinguish the fire, because the fire by its nature burns up its (the water’s) progeny and children.
سوی آن مرغابیان رو روز چند تا ترا در آب حیوانی کشند
Go, for a while, to those water-birds, that they may lead you to the Water of Life.
مرغ خاکی مرغ آبی هم‌تنند لیک ضدانند آب و روغنند
The land-bird and the water-bird have the same body (outward appearance), but they are (really) opposites: they are (like) water and oil.
هر یکی مر اصل خود را بنده‌اند احتیاطی کن بهم ماننده‌اند
Each (of them) is devoted to its own origin; have a care (in discriminating between them): they resemble each other (externally),
همچنانک وسوسه و وحی الست هر دو معقولند لیکن فرق هست
Just as both (Satanic) suggestion and Divine inspiration are intelligible, and yet there is a (great) difference (between them).
هر دو دلالان بازار ضمیر رختها را می‌ستایند ای امیر
Both (these) brokers in the market of Conscience extol their wares, O prince.
گر تو صراف دلی فکرت شناس فرق کن سر دو فکر چون نخاس
If you are a spiritual money-changer, one who recognises thought, distinguish the real nature of the two thoughts which resemble slave-dealers (commending the slaves they hope to sell);
ور ندانی این دو فکرت از گمان لا خلابه گوی و مشتاب و مران
And if from (your own) opinion you do not know (the true nature of) these two thoughts, say, “No deception!” and be not in a hurry and do not push forward.




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