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دفتر چهارم - بخش ۱۱۳ - خشم کردن پادشاه بر ندیم و شفاعت کردن شفیع آن مغضوب علیه را و از پادشاه درخواستن و پادشاه شفاعت او قبول کردن و رنجیدن ندیم از این شفیع کی چرا شفاعت کردی / Book Four – Section 113 – The King's Anger at a Courtier, and an Intercessor's Intercession on Behalf of the One under His Wrath, and His Petition to the King, and the King's Acceptance of His Intercession, and the Courtier's Grievance at This Intercessor: Why Did You Intercede?

Original content

پادشاهی بر ندیمی خشم کرد
خواست تا از وی برآرد دود و گرد

کرد شه شمشیر بیرون از غلاف
تا زند بر وی جزای آن خلاف

هیچ کس را زهره نه تا دم زند
یا شفیعی بر شفاعت بر تند

جز عمادالملک نامی در خواص
در شفاعت مصطفی‌وارانه خاص

بر جهید و زود در سجده فتاد
در زمان شه تیغ قهر از کف نهاد

گفت اگر دیوست من بخشیدمش
ور بلیسی کرد من پوشیدمش

چونک آمد پای تو اندر میان
راضیم گر کرد مجرم صد زیان

صد هزاران خشم را توانم شکست
که ترا آن فضل و آن مقدار هست

لابه‌ات را هیچ نتوانم شکست
زآنک لابهٔ تو یقین لابهٔ منست

گر زمین و آسمان بر هم زدی
ز انتقام این مرد بیرون نامدی

ور شدی ذره به ذره لابه‌گر
او نبردی این زمان از تیغ سر

بر تو می‌ننهیم منت ای کریم
لیک شرح عزت تست ای ندیم

این نکردی تو که من کردم یقین
ایی صفاتت در صفات ما دفین

تو درین مستعملی نی عاملی
زانک محمول منی نی حاملی

ما رمیت اذ رمیت گشته‌ای
خویشتن در موج چون کف هشته‌ای

لا شدی پهلوی الا خانه‌گیر
این عجب که هم اسیری هم امیر

آنچ دادی تو ندای شاه داد
اوست بس الله اعلم بالرشاد

وآن ندیم رسته از زخم و بلا
زین شفیع آزرد و برگشت از ولا

دوستی ببرید زان مخلص تمام
رو به حایط کرد تا نارد سلام

زین شفیع خویشتن بیگانه شد
زین تعجب خلق در افسانه شد

که نه مجنونست یاری چون برید
از کسی که جان او را وا خرید

وا خریدش آن دم از گردن زدن
خاک نعل پاش بایستی شدن

بازگونه رفت و بیزاری گرفت
با چنین دلدار کین‌داری گرفت

پس ملامت کرد او را مصلحی
کیین جفا چون می‌کنی با ناصحی

جان تو بخرید آن دلدار خاص
آن دم از گردن زدن کردت خلاص

گر بدی کردی نبایستی رمید
خاصه نیکی کرد آن یار حمید

گفت بهر شاه مبذولست جان
او چرا آید شفیع اندر میان

لی مع‌الله وقت بود آن دم مرا
لا یسع فیه نبی مجتبی

من نخواهم رحمتی جز زخم شاه
من نخواهم غیر آن شه را پناه

غیر شه را بهر آن لا کرده‌ام
که به سوی شه تولا کرده‌ام

گر ببرد او به قهر خود سرم
شاه بخشد شصت جان دیگرم

کار من سربازی و بی‌خویشی است
کار شاهنشاه من سربخشی است

فخر آن سر که کف شاهش برد
ننگ آن سر کو به غیری سر برد

شب که شاه از قهر در قیرش کشید
ننگ دارد از هزاران روز عید

خود طواف آنک او شه‌بین بود
فوق قهر و لطف و کفر و دین بود

زان نیامد یک عبارت در جهان
که نهانست و نهانست و نهان

زانک این اسما و الفاظ حمید
از گلابهٔ آدمی آمد پدید

علم الاسما بد آدم را امام
لیک نه اندر لباس عین و لام

چون نهاد از آب و گل بر سر کلاه
گشت آن اسمای جانی روسیاه

که نقاب حرف و دم در خود کشید
تا شود بر آب و گل معنی پدید

گرچه از یک وجه منطق کاشف است
لیک از ده وجه پرده و مکنف است

English translation

A king grew wrathful at a courtier and wished to raise from him smoke and dust. The king drew his sword from its sheath to strike upon him the punishment for that transgression. No one had the courage to utter a word, nor for any intercessor to spring forward in intercession — except one called ʿImād al-Mulk among the elect, distinguished in intercession in the manner of Muṣṭafā. He leapt up and quickly fell into prostration, and at once the king laid the sword of wrath down from his hand. He said: "If he is a devil, I have forgiven him; and if he acted like Iblīs, I have covered it over. Since your foot has entered into the midst, I am content even if the guilty one caused a hundred harms. A hundred thousand angers I could break, for you possess that grace and that stature. Your supplication I cannot at all overcome, for your supplication is certainly My own supplication. Had you smashed earth and sky together, you would not have come through this man's retribution. And if you had pleaded atom by atom, he would not have carried away his head from the sword at this moment. We lay no obligation upon you, O noble one — yet this is the declaration of your honor, O intimate. This was not done by you — certainly I did it; O, your attributes are buried within Our attributes. In this you are the instrument, not the agent; for you are borne by Me, not the bearer. 'Mā ramayta idh ramayta' — you have become this; you have cast yourself into the wave like foam. You have become 'lā' — take up residence in the house of 'illā'; this is a wonder: you are both captive and commander. What you gave, the King gave by His call — He alone suffices: 'Allāhu aʿlamu bi-l-rashād.' And that courtier, rescued from wound and tribulation, was hurt by this intercessor and turned away from loyalty. He severed friendship from that wholly sincere one, turned his face to the wall so as not to offer greeting. He made himself a stranger to this intercessor, and at this astonishment people fell into legend: "Is he not mad — a companion who cuts off from one who ransomed his very soul? He redeemed him then from beheading; he should have become the dust beneath that one's horseshoe. He went the reverse way and took up aversion, harboring enmity toward such a beloved." Then a well-wisher rebuked him: "Why do you commit this cruelty to a sincere counselor? That singular beloved ransomed your soul, set you free from beheading at that moment. If you had done ill, you should not have fled — especially when that praised friend did you good." He said: "My soul is freely given for the sake of the King; why does he come between as intercessor? That moment was for me the 'lī maʿ Allāh' time, in which not even the Chosen Prophet has room. I desire no mercy save the wound of the King; I desire no refuge except that King. I have said 'lā' to other-than-the-King for this reason: that I have given my tawallā toward the King. If He takes my head by His own wrath, the King will bestow sixty other souls upon me. My work is to lay down my head and be selfless; the work of my King of kings is to bestow heads. Glory to the head that the King's palm carries away; shame on the head that bows to another. The night that the King drags it into pitch by His wrath, it puts a thousand festival days to shame. Indeed, the circumambulation of one who sees the King was beyond wrath and grace, beyond unbelief and religion. Therefore not a single expression has come into the world — for it is hidden, and hidden, and hidden. For these noble names and words emerged from the essence of Adam. The 'teaching of the Names' was Adam's guide, but not in the garb of ʿayn and lām. When from water and clay he placed a crown upon his head, those spiritual Names became black-faced — for they drew the veil of letter and breath into themselves so that meaning might become manifest to water and clay. Though from one perspective speech is a revealer, yet from ten perspectives it is a veil and a concealer.

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Updated 2026-05-16

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