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1
3860-3884

  • هر شریعت را که حق منسوخ کرد ** او گیا برد و عوض آورد ورد 3860
  • Every (religious) law that God has cancelled—He has taken away grass and brought roses in exchange.

  • شب کند منسوخ شغل روز را ** بین جمادی خرد افروز را
  • Night cancels the business of day: behold an inanimateness (inertia) that enlightens the intellect!

  • باز شب منسوخ شد از نور روز ** تا جمادی سوخت ز آن آتش فروز
  • Again, night is cancelled by the light of day, so that the inanimateness is consumed by that fire-kindling one.

  • گر چه ظلمت آمد آن نوم و سبات ** نی درون ظلمت است آب حیات‌‌
  • Although that sleep and rest are darkness, is not the Water of Life within the darkness?

  • نی در آن ظلمت خردها تازه شد ** سکته‌‌ای سرمایه‌‌ی آوازه شد
  • Did not minds become refreshed in that darkness? Did not a pause (in recitation) become the source of (increased beauty in) the voice?

  • که ز ضدها ضدها آمد پدید ** در سویدا روشنایی آفرید 3865
  • For contraries are manifested by means of contraries: in the black core (of the heart) He (God) created the light (of love).

  • جنگ پیغمبر مدار صلح شد ** صلح این آخر زمان ز آن جنگ بد
  • The wars of the Prophet became the pivot (determining cause) of peace: the peace of this latter age was (produced) from those wars.

  • صد هزاران سر برید آن دلستان ** تا امان یابد سر اهل جهان‌‌
  • That heart-ravisher cut off hundreds of thousands of heads, in order that the heads of the (whole) world's people might win security.

  • باغبان ز آن می‌‌برد شاخ مضر ** تا بیابد نخل قامتها و بر
  • The gardener lops the harmful bough, in order that the date-palm may gain (tallness of) stature and goodness.

  • می‌‌کند از باغ دانا آن حشیش ** تا نماید باغ و میوه خرمیش‌‌
  • The expert (gardener) digs up the weeds from the garden, in order that his garden and fruit may look flourishing.

  • می‌‌کند دندان بد را آن طبیب ** تا رهد از درد و بیماری حبیب‌‌ 3870
  • The physician extracts bad teeth, in order that the beloved (patient) may be saved from pain and sickness.

  • بس زیادتها درون نقصهاست ** مر شهیدان را حیات اندر فناست‌‌
  • Advantages, then, are (concealed) within defects: for martyrs there is life in death.

  • چون بریده گشت حلق رزق خوار ** یرزقون فرحین شد گوار
  • When the (martyr's) throat has been cut that swallowed the daily bread, (the spiritual blessings implied in the text) receiving the (Divine) bounty, rejoicing, shall be delicious (to him).

  • حلق حیوان چون بریده شد به عدل ** حلق انسان رست و افزون گشت فضل‌‌
  • When the throat of an animal is cut duly (in the manner prescribed by law), there grows (from it) the throat of man, and its excellence is increased (thereby).

  • حلق انسان چون ببرد هین ببین ** تا چه زاید کن قیاس آن بر این‌‌
  • When a (martyred) man's throat is cut, come, consider what the result will be! Judge of this (case) by the analogy of that (case).

  • حلق ثالث زاید و تیمار او ** شربت حق باشد و انوار او 3875
  • A third throat will be born, and care of it will be (taken by) the sherbet of God and His lights.

  • حلق ببریده خورد شربت ولی ** حلق از لا رسته مرده در بلی‌‌
  • The throat that has been cut drinks (the Divine) sherbet, but (only) the throat that has been delivered from Nay and has died in Yea.

  • بس کن ای دون همت کوته بنان ** تا کی‌‌ات باشد حیات جان به نان‌‌
  • Make an end, O pusillanimous short-fingered (infirm) one! How long will the life of thy spirit be (sustained) by bread?

  • ز آن نداری میوه‌‌ای مانند بید ** کآبرو بردی پی نان سپید
  • Like the willow, thou hast no fruit, because thou hast lost thine honour for the sake of white bread.

  • گر ندارد صبر زین نان جان حس ** کیمیا را گیر و زر گردان تو مس‌‌
  • If the sensual soul cannot refrain from this bread, take the elixir and turn thy copper into gold.

  • جامه شویی کرد خواهی ای فلان ** رو مگردان از محله‌‌ی گازران‌‌ 3880
  • Wouldst thou wash thy garment (clean), O so-and-so, do not avert thy face from the bleachers' quarter.

  • گر چه نان بشکست مر روزه‌‌ی ترا ** در شکسته بند پیچ و برتر آ
  • Although the bread has broken thy fast, cling to Him that binds what is broken, and ascend!

  • چون شکسته بند آمد دست او ** پس رفو باشد یقین اشکست او
  • Inasmuch as His hand binds what is broken, it follows that His breaking is assuredly mending.

  • گر تو آن را بشکنی گوید بیا ** تو درستش کن نداری دست و پا
  • It thou break it, He will say to thee, “Come, make it whole (again)”; and thou hast neither hand nor foot (thou art helpless).

  • پس شکستن حق او باشد که او ** مر شکسته گشته را داند رفو
  • Therefore He (alone) has the right to break, for He (alone) can mend what has been broken.