گر کند بر فعل خود او اعتراض ** ز اعتراض خود برویاند ریاض3855
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 ورد3860
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 آفرید3865
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 حبیب3870
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 او3875
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 گازران3880
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 خرید3885
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 بود3890
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.
رو بترس و طعنه کم زن بر بدان ** پیش دام حکم عجز خود بدان
Go, fear (God) and do not rail at the wicked: know thine own impotence before the snare of the (Divine) decree.
تعجب کردن آدم علیه السلام از ضلالت ابلیس لعین و عجب آوردن
How Adam, on whom be peace, marvelled at the perdition of the accursed Iblís and showed vanity.
چشم آدم بر بلیسی کو شقی ست ** از حقارت و از زیافت بنگریست
The eye of Adam looked with contempt and scorn on Iblís who is damned.
خویش بینی کرد و آمد خود گزین ** خنده زد بر کار ابلیس لعین
He behaved with self-conceit and became self-approving: he laughed at the plight of accursed Iblís.
بانگ بر زد غیرت حق کای صفی ** تو نمیدانی ز اسرار خفی3895
The jealousy of God cried out (against him)—“O chosen one, thou art ignorant of the hidden mysteries (of His providence).
پوستین را باژگونه گر کند ** کوه را از بیخ و از بن بر کند
If He should turn the fur inside out, He would tear up from root and bottom (even) the (firmest) mountain (of faith);
پردهی صد آدم آن دم بر درد ** صد بلیس نو مسلمان آورد
At that instant He would rend the veil of (put to shame) a hundred Adams and bring (to light) a hundred Devils newly converted to Islam.”
گفت آدم توبه کردم زین نظر ** این چنین گستاخ نندیشم دگر
Adam said, “I repent of this look; I will not think so disrespectfully again.”
یا غیاث المستغیثین اهدنا ** لا افتخار بالعلوم و الغنی
O Help of them that call for help, lead us (aright)! There is no (cause for) pride in knowledge or riches.
لا تزغ قلبا هدیت بالکرم ** و اصرف السوء الذی خط القلم3900
Do not let a heart stray that Thou hast guided by Thy grace, and avert the evil which the Pen has written.
بگذران از جان ما سوء القضا ** وا مبر ما را ز اخوان صفا
Let the evil of Thy ordainment pass from our souls: do not cut us off from those who are sincere.
تلختر از فرقت تو هیچ نیست ** بیپناهت غیر پیچا پیچ نیست
There is naught more bitter than separation from Thee: without Thy protection there is naught but perplexity.
رخت ما هم رخت ما را راه زن ** جسم ما مر جان ما را جامه کن
Our (worldly) goods waylay (and plunder) our (spiritual) goods: our bodies tear the garment (of spirituality) from our souls.
دست ما چون پای ما را میخورد ** بیامان تو کسی جان چون برد
Inasmuch as (the evil wrought by) our hand devours (the good towards which we move) our foot, how shall any one save his soul without Thy security?