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1
3867-3891

  • 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.

  • آن که داند دوخت او داند درید ** هر چه را بفروخت نیکوتر خرید 3885
  • He that knows how to sew (together) knows how to tear (asunder); whatsoever He sells, He buys (something) better (in exchange).

  • خانه را ویران کند زیر و زبر ** پس به یک ساعت کند معمورتر
  • He lays the house in ruins, upside down; then in one moment He makes it more habitable (than it was before).

  • گر یکی سر را ببرد از بدن ** صد هزاران سر بر آرد در زمن‌‌
  • If He sever one head from the body, He at once raises up hundreds of thousands of heads (for the beheaded person).

  • گر نفرمودی قصاصی بر جناة ** یا نگفتی فی القصاص آمد حیات‌‌
  • If He had not ordained a retaliation upon the guilty, or if He had not said, “In retaliation there is (for you) a life,”

  • خود که را زهره بدی تا او ز خود ** بر اسیر حکم حق تیغی زند
  • Who indeed would have the stomach (would dare) of himself (on his own responsibility) to wield (draw) a sword against him that is a thrall to the decree of God?—

  • ز آن که داند هر که چشمش را گشود ** کآن کشنده سخره‌‌ی تقدیر بود 3890
  • Because every one whose eyes He (God) hath opened would know that the slayer was constrained (to slay) by (Divine) predestination.

  • هر که را آن حکم بر سر آمدی ** بر سر فرزند هم تیغی زدی‌‌
  • Any one on whom that decree might come (fall) would strike a sword-blow even at the head of his (own) child.