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3848-3872

  • I say, ‘Since my death is (to come) from thee, how can I seek to evade the destiny (of God)?’
  • من همی‌‌گویم چو مرگ من ز تست ** با قضا من چون توانم حیله جست‌‌

  • He falls before me, saying, ‘O generous man, for God's sake cleave me in twain,
  • او همی‌‌افتد به پیشم کای کریم ** مر مرا کن از برای حق دو نیم‌‌

  • 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.’ 3850
  • تا نیاید بر من این انجام بد ** تا نسوزد جان من بر جان خود

  • I say, ‘Go: the Pen (of Divine ordainment) is dry; by that Pen many a (lofty) landmark is overthrown.
  • من همی‌‌گویم برو جف القلم ** ز آن قلم بس سر نگون گردد علم‌‌

  • There is no hatred of thee in my soul, because I do not regard this (act) as (proceeding) from thee.
  • هیچ بغضی نیست در جانم ز تو ** ز آن که این را من نمی‌‌دانم ز تو

  • Thou art God's instrument, God's hand is the (real) agent: how should I assail and oppose God's instrument?’”
  • آلت حقی تو فاعل دست حق ** چون زنم بر آلت حق طعن و دق‌‌

  • He (the knight) said, “For what reason, then, is retaliation (sanctioned)?” “’Tis from God, too,” said ‘Alí, “and that is a hidden mystery.
  • گفت او پس آن قصاص از بهر چیست ** گفت هم از حق و آن سر خفی است‌‌

  • If He takes offence at His own act, (yet) He causes gardens (of good) to grow from that taking offence. 3855
  • گر کند بر فعل خود او اعتراض ** ز اعتراض خود برویاند ریاض‌‌

  • It beseems Him to take offence at His own act, inasmuch as in vengeance and mercy He is One.
  • اعتراض او را رسد بر فعل خود ** ز آن که در قهر است و در لطف او احد

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

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

  • 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.
  • رمز ننسخ آیه او ننسها ** نأت خیرا در عقب می‌‌دان مها

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

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

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

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

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

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

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

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

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

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

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

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

  • 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).
  • چون بریده گشت حلق رزق خوار ** یرزقون فرحین شد گوار