How the King found his falcon in the house of a decrepit old woman.
It is not like the falcon that fled from the King to the old crone who was sifting flour
That she might cook tutmáj for her children. (When) she saw the beautiful well-born falcon,
325-She tied its little foot and clipped its wings; she cut its talons and fed it with straw.
“Unworthy folk,” said she, “have not kept thee in (good) trim: thy wings are overgrown and thy talons have become long.
Every unworthy one's hand makes thee ill: come to thy mother that she may take care of thee.”
Know, O friend, that such is the affection of the fool: the fool ever walks crookedly on the way.
The King's day became late (far-spent) in searching (for the falcon): he went (at last) to the old woman and the tent (where she lived).
330-Suddenly he espied the falcon amidst smoke and dust: the King wept sorely over it and made lament.
He said, “Albeit this is the retribution for thy deed, in that thou art not firm in keeping faith with me,
(Yet) how shouldst thou make Hell thy abode after Paradise, heedless of (the text) the people of the Fire (and those of Paradise) are not equal?
This is the fitting reward for one that unconscionably flees from the King who knows (him) well to the house of an old hag.”
(Meanwhile) the falcon was rubbing its wings against the King's hand: without tongue it was saying, “I have sinned.”
335-Where then should the vile (sinner) plead piteously, where should he moan, if Thou wilt accept naught but good, O bountiful (King)?
The King's grace makes the soul sin-seeking, because the King makes every foul thing fair.
Go, do not commit foulness, for (even) our fair deeds appear foul in the sight of our beauteous (Loved One).
You deemed your service worthy: thereby you raised the banner of sin.
Forasmuch as praise and prayer were vouchsafed to you, through making that prayer your heart became vainglorious.
340-You regarded yourself as speaking (confidentially) with God. Oh, (there is) many a one that becomes separated (from God) by this opinion.
Although the King sit with you on the ground, know yourself and sit better (with more decorum and reverence).
The falcon said, “O King, I am penitent, I am converted, I am embracing Islam anew.
He whom Thou makest drunken and pot-valiant—if from drunkenness he walk crookedly, do Thou accept his excuse.
Though my talons are gone, when thou art mine I tear off the forelock of the sun;
345-And though my wings are gone, when Thou art kind to me the heavenly sphere lessens its play (slackens the speed of
its revolution in amazement) at my play (swift and sportive flight).
If Thou bestow a belt on me, I will uproot the mountain; if Thou give me a pen, I will break the banners.
After all, my body is not inferior to (that of) a gnat: with my wings I confound the kingdom of Nimrod.
Suppose me to be (as) the flocks of (small) birds in weakness, suppose every one of my enemies to be as the elephant, (Yet if)
I cast a baked (clay) pellet the size of a hazelnut, my pellet in its effect is like (equal to) a hundred mangonels (ballistas).”
350-Moses came to battle with his one rod and made an onset against Pharaoh and (all) his swords.
Every Prophet who by himself has knocked at that door (and besought God to help him) has alone (single-handed) fought
(victoriously) against the whole world.
When Noah begged of Him (God) a sword, through Him (at His command) the waves of the Flood became of sword-like temper.
O Ahmad (Mohammed), who (what) indeed are the armies of the earth? Behold the moon in heaven (and) split her brow,
In order that the ignorant astronomer may know that this cycle is thy cycle, not the cycle of the moon.
355-It is thy cycle, because (even) Moses, he who spoke (with God), was constantly yearning after this cycle of thine.
When Moses beheld the splendour of thy cycle, in which the dawn of Revelation was arising,
He said, “O Lord, what cycle of mercy is that? It is beyond mercy: there (in that cycle) is vision (of Thee).
Plunge Thy Moses in the seas (of Time) and bring him up (to the surface) from the midst of the cycle of Ahmad (Mohammed).”
God said, “O Moses, on that account I have shown (it) to thee; on that account I have opened to thee the way to that (spiritual) communion (with Mohammed),
360-Because in this (present) cycle, O Kalím, thou art far from that (cycle of Mohammed and canst not attain to it): draw back thy foot, for this blanket is (too) long (for thee).
I am kind, I show My servant bread in order that desire (for it) may cause that living one to weep.
A mother rubs the nose of her babe, that it may wake and seek some food—
For it may have fallen asleep hungry unawares; and (on waking) it prods her two breasts for the sake of (getting) milk.
I was a treasure, a hidden mercy, so I sent forth a rightly guided Imám.”
365-Every (Divine) grace that you are seeking with (all) your soul, He showed it to you that you might desire it.
How many idols did Ahmad (Mohammed) break in the world, that the (religious) communities might cry “O Lord”!
Had it not been for the efforts of Ahmad, you also, like your ancestors, would be worshipping idols.
This head of yours has been delivered from bowing to idols, in order that you may acknowledge his rightful claim upon the (gratitude of the religious) communities.
If you speak, speak thanks for this deliverance, that he may also deliver you from the idol within.
370-Since he has delivered your head from idols, do you deliver your heart also by means of that strength (which you have gained from him).
You have neglected to give thanks for the Religion because you got it for nothing as an inheritance from your father.
How should a man who inherits know the value of wealth? A Rustam tore his soul (suffered agonies in acquiring it), (whereas) Zál got it cost-free.
“When I cause (any one) to weep, My mercy is aroused: that wailer drinks of (enjoys) My bounty.
If I do not wish to give, (then) indeed I do not show him (the desired gift), (but) when I have closed (contracted) his heart (with grief), I open (expand) it (with joy).
375-My mercy is dependent on that goodly weeping: when he weeps, waves rise from the sea of (My) mercy.”
یافتن شاه باز را به خانهٔ کمپیر زن
دین نه آن بازیست کو از شه گریخت
سوی آن کمپیر کو می آرد بیخت
تا که تتماجی پزد اولاد را
دید آن باز خوش خوشزاد را
پایکش بست و پرش کوتاه کرد
ناخنش ببرید و قوتش کاه کرد
گفت نااهلان نکردندت بساز
پر فزود از حد و ناخن شد دراز
دست هر نااهل بیمارت کند
سوی مادر آ که تیمارت کند
مهر جاهل را چنین دان ای رفیق
کژ رود جاهل همیشه در طریق
روز شه در جست و جو بیگاه شد
سوی آن کمپیر و آن خرگاه شد
دید ناگه باز را در دود و گرد
شه برو بگریست زار و نوحه کرد
گفت هرچند این جزای کار تست
که نباشی در وفای ما درست
چون کنی از خلد زی دوزخ فرار
غافل از لا یستوی اصحاب نار
این سزای آنک از شاه خبیر
خیره بگریزد بخانهٔ گندهپیر
باز میمالید پر بر دست شاه
بی زبان میگفت من کردم گناه
پس کجا زارد کجا نالد لئیم
گر تو نپذیری به جز نیک ای کریم
لطف شه جان را جنایتجو کند
زانک شه هر زشت را نیکو کند
رو مکن زشتی که نیکیهای ما
زشت آمد پیش آن زیبای ما
خدمت خود را سزا پنداشتی
تو لوای جرم از آن افراشتی
چون ترا ذکر و دعا دستور شد
زان دعا کردن دلت مغرور شد
همسخن دیدی تو خود را با خدا
ای بسا کو زین گمان افتد جدا
گرچه با تو شه نشیند بر زمین
خویشتن بشناس و نیکوتر نشین
باز گفت ای شه پشیمان میشوم
توبه کردم نو مسلمان میشوم
آنک تو مستش کنی و شیرگیر
گر ز مستی کژ رود عذرش پذیر
گرچه ناخن رفت چون باشی مرا
بر کنم من پرچم خورشید را
ورچه پرم رفت چون بنوازیم
چرخ بازی گم کند در بازیم
گر کمر بخشیم که را بر کنم
گر دهی کلکی علمها بشکنم
آخر از پشه نه کم باشد تنم
ملک نمرودی به پر برهم زنم
در ضعیفی تو مرا بابیل گیر
هر یکی خصم مرا چون پیل گیر
قدر فندق افکنم بندق حریق
بندقم در فعل صد چون منجنیق
گرچه سنگم هست مقدار نخود
لیک در هیجا نه سر ماند نه خود
موسی آمد در وغا با یک عصاش
زد بر آن فرعون و بر شمشیرهاش
هر رسولی یکتنه کان در زدست
بر همه آفاق تنها بر زدست
نوح چون شمشیر در خواهید ازو
موج طوفان گشت ازو شمشیرخو
احمدا خود کیست اسپاه زمین
ماه بین بر چرخ و بشکافش جبین
تا بداند سعد و نحس بیخبر
دور تست این دور نه دور قمر
دور تست ایرا که موسی کلیم
آرزو میبرد زین دورت مقیم
چونک موسی رونق دور تو دید
کاندرو صبح تجلی میدمید
گفت یا رب آن چه دور رحمتست
آن گذشت از رحمت آنجا رؤیتست
غوطه ده موسی خود را در بحار
از میان دورهٔ احمد بر آر
گفت یا موسی بدان بنمودمت
راه آن خلوت بدان بگشودمت
که تو زان دوری درین دور ای کلیم
پا بکش زیرا درازست این گلیم
من کریمم نان نمایم بنده را
تا بگریاند طمع آن زنده را
بینی طفلی بمالد مادری
تا شود بیدار و وا جوید خوری
کو گرسنه خفته باشد بیخبر
وان دو پستان میخلد زو مهر در
کنت کنزا رحمة مخفیة
فابتعثت امة مهدیة
هر کراماتی که میجویی بجان
او نمودت تا طمع کردی در آن
چند بت بشکست احمد در جهان
تا که یا رب گوی گشتند امتان
گر نبودی کوشش احمد تو هم
میپرستیدی چو اجدادت صنم
این سرت وا رست از سجدهٔ صنم
تا بدانی حق او را بر امم
گر بگویی شکر این رستن بگو
کز بت باطن همت برهاند او
مر سرت را چون رهانید از بتان
هم بدان قوت تو دل را وا رهان
سر ز شکر دین از آن برتافتی
کز پدر میراث مفتش یافتی
مرد میراثی چه داند قدر مال
رستمی جان کند و مجان یافت زال
چون بگریانم بجوشد رحمتم
آن خروشنده بنوشد نعمتم
گر نخواهم داد خود ننمایمش
چونش کردم بسته دل بگشایمش
رحمتم موقوف آن خوش گریههاست
چون گریست از بحر رحمت موج خاست
Poet: Maulana Rumi
Translation: Reynold A. Nicholson
Edited by: @tamim
i enjoyed this ! :) keep going :)
Is this not unlike the story of the prodigal son who took his inheritance and squandered it, then was joyfully accepted by his father when he returned home?