بخش 176 - قصد شاه به کشتن امرا و شفاعت کردن ایاز پیش تخت سلطان کی ای شاه عالم العفو اولی

Then Ayáz, who was abounding in love, sprang up and ran to the throne of that mighty Sultan.

He made a prostration and spoke with bated breath’, saying, “O Emperor at whom the celestial sphere is astounded,

O Humá from whom (all) humá’s have (their) auspiciousness, and every generous man (his) generosity,

O Noble One before whose self-sacrifice (all) acts of nobility in the world are hidden (eclipsed) and disappear,

O Lovely One whom the red rose beheld and tore its shirt in shame,

Forgiveness (itself) is fully content with thy forgivingness: because of thy pardon the foxes prevail over the lion.

Whosoever treats thy command with insolence, whom should he have to support him except thy pardon?

The heedlessness and irreverence of these sinners arise from the abundance of thy pardon (clemency), O mine of pardon.”

Heedlessness always grows up from irreverence, for (only) reverence will remove the inflammation from the eye .

The heedlessness and wicked forgetfulness (which) he (the sinner) has learned will be consumed by the fire of reverence.

Awe (of God) will bestow on him wakefulness and keen wittedness: negligence and forgetfulness will leap forth from his heart.

Folk do not fall asleep at the time of a raid, lest any one should carry off his (the sleeper’s) cloak.

Since sleep is banished by fear for one’s cloak, how should the sleep of forgetfulness be (possible when accompanied) with fear for one’s throat?’

(The text) do not punish (us) if we forget is evidence that forgetfulness too, in a certain way, is sinful,

Because he (who was forgetful) did not attain to complete reverence, or else forgetfulness would not have assailed him

Although (his) forgetfulness was necessary and inevitable, (yet) he was a free agent in employing the means (by which it was produced);

For he showed remissness in his feelings of reverence, so that I forgetfulness was born or negligence and trespass.

(‘Tis) like (the case of) the drunken man who commits sins and says, “I was excused from (responsibility for) myself”

“But,” says he (the other) to him, “the cause (of your sin), (consisting) in the loss of that power to choose, proceeded from you, O evil-doer.

Your senselessness did not come of itself, you invited it; your power to choose did not go of itself, you drove it away.

If an intoxication had come (upon you) without exertion on your part, the spiritual Cup-bearer would have kept your covenant (inviolate).

He would have been your backer and intercessor: I am devoted to the sin of him who is intoxicated by God.”

(Ayáz said), “The forgivenesses of the whole world are (but) a mote—the reflexion of thy forgiveness, O thou from whom comes, every fortune.

(All) forgivenesses sing the praise of thy forgiveness: there is no peer to it. O people, beware (of comparing it)!

Grant them their lives, neither banish them from thyself: they are (the objects of) thy sweet desire, O thou who bringest (all thy) desire to fruition.

Have mercy on him that beheld thy face: how shall he endure I the bitter separation from thee?

Thou art speaking of separation and banishment: do what I thou wilt but do not this.

A hundred thousand bitter sixtyfold deaths are not like (comparable) to separation from thy face.

Keep the bitterness of banishment aloof from males and females, O thou whose help is besought by sinners!

‘Tis sweet to die in hope of union with thee; the bitterness of banishment from thee is worse than fire.”

Amidst Hell-fire the infidel is saying, “What pain should I feel if He (God) were to look on me (with favour)?”

For that look makes (all) pains sweet: it is the blood-price (paid) to the magicians (of Pharaoh) for (the amputation of) their hands and feet.