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5
1684-1708

  • باسنان و تیغ لابه چون کنی  ** کو اسیر آمد به دست آن سنی 
  • How shouldst thou supplicate the spear and sword which are captives in the hand of that Exalted One?

  • او به صنعت آزرست و من صنم  ** آلتی کو سازدم من آن شوم  1685
  • He is (like) Ázar in craftsmanship, and I am the idol (made by Him): whatever instrument He may make of me, I become that.

  • گر مرا ساغر کند ساغر شوم  ** ور مرا خنجر کند خنجر شوم 
  • If He make me a cup, I become a cup; and if He make me a dagger, I become a dagger.

  • گر مرا چشمه کند آبی هم  ** ور مرا آتش کند تابی دهم 
  • If He make me a fountain, I give water; and if He make me fire, I give heat.

  • گر مرا باران کند خرمن دهم  ** ور مرا ناوک کند در تن جهم 
  • If He make rain of me, I give a cornstack; and if He make an arrow of me, I dart into the body.

  • گر مرا ماری کند زهر افکنم  ** ور مرا یاری کند خدمت کنم 
  • If He make me a snake (márí), I emit venom; and if He make me a friend (yárí), I do (kindly) service.

  • من چو کلکم در میان اصبعین  ** نیستم در صف طاعت بین بین  1690
  • I am as a pen between His two fingers: I am not a waverer in the ranks of obedience (to Him).”

  • خاک را مشغول کرد او در سخن  ** یک کفی بربود از آن خاک کهن 
  • He (Azrael) engaged the Earth in (this) discourse, (and meanwhile) he snatched from the old Earth a handful (of clay).

  • ساحرانه در ربود از خاکدان  ** خاک مشغول سخن چون بی‌خودان 
  • (Deftly) like a magician he snatched it from the Earth, (whilst) the Earth was absorbed, like those beside themselves, in (listening to) his words.

  • برد تا حق تربت بی‌رای را  ** تا به مکتب آن گریزان پای را 
  • He brought the inconsiderate clay to God: (he brought) the runaway (back) to school.

  • گفت یزدان که به علم روشنم  ** که ترا جلاد این خلقان کنم 
  • God said, “(I swear) by My resplendent knowledge, I will make thee the executioner of these (My) creatures.”

  • گفت یا رب دشمنم گیرند خلق  ** چون فشارم خلق را در مرگ حلق  1695
  • He replied, “O Lord, Thy creatures will regard me as their enemy when I strangle them at death.

  • تو روا داری خداوند سنی  ** که مرا مبغوض و دشمن‌رو کنی 
  • Dost Thou deem it right, O exalted Lord, to make me hated and like a foe in appearance?”

  • گفت اسبابی پدید آرم عیان  ** از تب و قولنج و سرسام و سنان 
  • He (God) said, “I will bring into clear view certain causes, (such as) fever and dysentery and phrenitis and spear(-wounds);

  • که بگردانم نظرشان را ز تو  ** در مرضها و سببهای سه تو 
  • For (so) I will turn their attention from thee to the diseases and threefold causes (of death).”

  • گفت یا رب بندگان هستند نیز  ** که سببها را بدرند ای عزیز 
  • He (Azrael) replied, “O Lord, there are also servants (of Thine) who rend (shatter the illusion of) causes, O Almighty.”

  • چشمشان باشد گذاره از سبب  ** در گذشته از حجب از فضل رب  1700
  • Their eye pierces through the cause: by the grace of the Lord, it has passed beyond (all) veils.

  • سرمه‌ی توحید از کحال حال  ** یافته رسته ز علت و اعتلال 
  • It has obtained the collyrium of Unity from the oculist of ecstasy and has been delivered from ailment and infirmity.

  • ننگرند اندر تب و قولنج و سل  ** راه ندهند این سببها را به دل 
  • They do not look at fever and dysentery and consumption: they do not admit these causes into their heart;

  • زانک هر یک زین مرضها را دواست  ** چون دوا نپذیرد آن فعل قضاست 
  • For every one of these diseases has its cure: when it becomes incurable, that is the act of the (Divine) Decree.

  • هر مرض دارد دوا می‌دان یقین  ** چون دوای رنج سرما پوستین 
  • Know for certain that every disease has its cure, as (for example) a fur is the cure for the pain of cold;

  • چون خدا خواهد که مردی بفسرد  ** سردی از صد پوستین هم بگذرد  1705
  • (Yet), when God wills that a man shall be frozen, the cold penetrates even a hundred furs

  • در وجودش لرزه‌ای بنهد که آن  ** نه به جامه به شود نه از آشیان 
  • And puts into his body a tremor that will not be made better by (wrapping himself in) clothes or by (snuggling in) the house.

  • چون قضا آید طبیب ابله شود  ** وان دوا در نفع هم گمره شود 
  • When the Decree comes, the physician is made foolish, and the medicine too loses its beneficial effect.

  • کی شود محجوب ادراک بصیر  ** زین سببهای حجاب گول‌گیر 
  • How should the perception of the (mystic) seer be veiled by these (secondary) causes, which are a veil to catch the dolt?