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3832-3856

  • نی گناه عمر و قصد رسول ** می‌‌کشیدش تا به درگاه قبول‌‌
  • Was not the sin of ‘Umar and his attempt on (the life of) the Prophet leading him to the gate of acceptance?

  • نی به سحر ساحران فرعونشان ** می‌‌کشید و گشت دولت عونشان‌‌
  • Was not Pharaoh because of the magic of the magicians drawing them (to himself), and did not (spiritual) fortune come to their aid?

  • گر نبودی سحرشان و آن جحود ** کی کشیدیشان به فرعون عنود
  • Had it not been for their magic and denial (of Moses), who would have brought them to rebellious Pharaoh?

  • کی بدیدندی عصا و معجزات ** معصیت طاعت شد ای قوم عصات‌‌ 3835
  • How would they have seen the rod and the miracles? Disobedience (to God) became obedience, O disobedient people.

  • ناامیدی را خدا گردن زده است ** چون گنه مانند طاعت آمده ست‌‌
  • God hath smitten the neck of despair, inasmuch as sin has become like obedience.

  • چون مبدل می‌‌کند او سیئات ** طاعتی‌‌اش می‌‌کند رغم وشات‌‌
  • Since He changes evil acts (into good), He makes it (the disobedience) an act of obedience in despite of slanderers (devils).

  • زین شود مرجوم شیطان رجیم ** و ز حسد او بطرقد گردد دو نیم‌‌
  • By this (mercy of God) the stoned (accursed) Devil is driven away and bursts with envy and is cloven asunder.

  • او بکوشد تا گناهی پرورد ** ز آن گنه ما را به چاهی آورد
  • He strives to foster a sin (in us) and by means of that sin bring us into a pit;

  • چون ببیند کان گنه شد طاعتی ** گردد او را نامبارک ساعتی‌‌ 3840
  • When he sees that the sin has become an act of obedience (to God), there comes round for him an unblest hour.

  • اندر آ من در گشادم مر ترا ** تف زدی و تحفه دادم مر ترا
  • “Come in! I open the door to thee. Thou spattest (on me) and I give thee a present.

  • مر جفاگر را چنینها می‌‌دهم ** پیش پای چپ چه سان سر می‌‌نهم‌‌
  • Such things I am giving to the doer of iniquity: (thou seest) in what fashion I lay my head before the left foot.

  • پس وفاگر را چه بخشم تو بدان ** گنجها و ملکهای جاودان‌‌
  • What then do I bestow on the doer of righteousness? Know thou, (I bestow) treasures and kingdoms everlasting.

  • گفتن پیغامبر علیه السلام به گوش رکابدار امیر المؤمنین علی علیه السلام که کشتن علی بر دست تو خواهد بودن خبرت کردم‌‌
  • How the Prophet, on whom be peace, said in the ear of the stirrup-holder of the Prince of the Faithful ‘Alí, may God honour his person, “I tell thee, ‘Alí will be slain by thy hand.”

  • من چنان مردم که بر خونی خویش ** نوش لطف من نشد در قهر نیش‌‌
  • I am such a man that the honey of my kindness did not become poison in wrath (even) against my murderer.

  • گفت پیغمبر به گوش چاکرم ** کاو برد روزی ز گردن این سرم‌‌ 3845
  • The Prophet said in the ear of my servant that one day he would sever this head of mine from my neck.

  • کرد آگه آن رسول از وحی دوست ** که هلاکم عاقبت بر دست اوست‌‌
  • The Prophet by (Divine) inspiration informed my friend that in the end my destruction would be (wrought) by his hand.

  • او همی‌‌گوید بکش پیشین مرا ** تا نیاید از من این منکر خطا
  • He (my friend) says, ‘Kill me first, in order that this hateful crime may not proceed from me.’

  • من همی‌‌گویم چو مرگ من ز تست ** با قضا من چون توانم حیله جست‌‌
  • I say, ‘Since my death is (to come) from thee, how can I seek to evade the destiny (of God)?’

  • او همی‌‌افتد به پیشم کای کریم ** مر مرا کن از برای حق دو نیم‌‌
  • He falls before me, saying, ‘O generous man, for God's sake cleave me in twain,

  • تا نیاید بر من این انجام بد ** تا نسوزد جان من بر جان خود 3850
  • That this evil end may not come upon me, and that my soul may not burn (with grief) for (thee who art) its (very) life.’

  • من همی‌‌گویم برو جف القلم ** ز آن قلم بس سر نگون گردد علم‌‌
  • I say, ‘Go: the Pen (of Divine ordainment) is dry; by that Pen many a (lofty) landmark is overthrown.

  • هیچ بغضی نیست در جانم ز تو ** ز آن که این را من نمی‌‌دانم ز تو
  • There is no hatred of thee in my soul, because I do not regard this (act) as (proceeding) from thee.

  • آلت حقی تو فاعل دست حق ** چون زنم بر آلت حق طعن و دق‌‌
  • Thou art God's instrument, God's hand is the (real) agent: how should I assail and oppose God's instrument?’”

  • گفت او پس آن قصاص از بهر چیست ** گفت هم از حق و آن سر خفی است‌‌
  • He (the knight) said, “For what reason, then, is retaliation (sanctioned)?” “’Tis from God, too,” said ‘Alí, “and that is a hidden mystery.

  • گر کند بر فعل خود او اعتراض ** ز اعتراض خود برویاند ریاض‌‌ 3855
  • If He takes offence at His own act, (yet) He causes gardens (of good) to grow from that taking offence.

  • اعتراض او را رسد بر فعل خود ** ز آن که در قهر است و در لطف او احد
  • It beseems Him to take offence at His own act, inasmuch as in vengeance and mercy He is One.