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3831-3880

  • بس خجسته معصیت کان کرد مرد ** نی ز خاری بر دمد اوراق ورد
  • Very fortunate (was) the sin which the man committed: do not rose-leaves spring from a thorn?

  • 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.

  • اندر این شهر حوادث میر اوست ** در ممالک مالک تدبیر اوست‌‌
  • In this city of phenomena He is the Prince; in (all) the realms (of the world) He is the Ruler.

  • آلت خود را اگر او بشکند ** آن شکسته گشته را نیکو کند
  • If He breaks His own instrument, He mends that which has become broken.”

  • رمز ننسخ آیه او ننسها ** نأت خیرا در عقب می‌‌دان مها
  • Recognise, O noble sir, the indication of (the text), (Whatever) verse We shall cancel or cause to be forgotten, followed by We shall bring a better.

  • 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.