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3888-3912

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

  • 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?—
  • خود که را زهره بدی تا او ز خود ** بر اسیر حکم حق تیغی زند

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

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

  • Go, fear (God) and do not rail at the wicked: know thine own impotence before the snare of the (Divine) decree.
  • رو بترس و طعنه کم زن بر بدان ** پیش دام حکم عجز خود بدان‌‌

  • How Adam, on whom be peace, marvelled at the perdition of the accursed Iblís and showed vanity.
  • تعجب کردن آدم علیه السلام از ضلالت ابلیس لعین و عجب آوردن‌‌

  • The eye of Adam looked with contempt and scorn on Iblís who is damned.
  • چشم آدم بر بلیسی کو شقی ست ** از حقارت و از زیافت بنگریست‌‌

  • He behaved with self-conceit and became self-approving: he laughed at the plight of accursed Iblís.
  • خویش بینی کرد و آمد خود گزین ** خنده زد بر کار ابلیس لعین‌‌

  • The jealousy of God cried out (against him)—“O chosen one, thou art ignorant of the hidden mysteries (of His providence). 3895
  • بانگ بر زد غیرت حق کای صفی ** تو نمی‌‌دانی ز اسرار خفی‌‌

  • If He should turn the fur inside out, He would tear up from root and bottom (even) the (firmest) mountain (of faith);
  • پوستین را باژگونه گر کند ** کوه را از بیخ و از بن بر کند

  • 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.”
  • پرده‌‌ی صد آدم آن دم بر درد ** صد بلیس نو مسلمان آورد

  • Adam said, “I repent of this look; I will not think so disrespectfully again.”
  • گفت آدم توبه کردم زین نظر ** این چنین گستاخ نندیشم دگر

  • O Help of them that call for help, lead us (aright)! There is no (cause for) pride in knowledge or riches.
  • یا غیاث المستغیثین اهدنا ** لا افتخار بالعلوم و الغنی‌‌

  • Do not let a heart stray that Thou hast guided by Thy grace, and avert the evil which the Pen has written. 3900
  • لا تزغ قلبا هدیت بالکرم ** و اصرف السوء الذی خط القلم‌‌

  • Let the evil of Thy ordainment pass from our souls: do not cut us off from those who are sincere.
  • بگذران از جان ما سوء القضا ** وا مبر ما را ز اخوان صفا

  • There is naught more bitter than separation from Thee: without Thy protection there is naught but perplexity.
  • تلخ‌‌تر از فرقت تو هیچ نیست ** بی‌‌پناهت غیر پیچا پیچ نیست‌‌

  • Our (worldly) goods waylay (and plunder) our (spiritual) goods: our bodies tear the garment (of spirituality) from our souls.
  • رخت ما هم رخت ما را راه زن ** جسم ما مر جان ما را جامه کن‌‌

  • 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?
  • دست ما چون پای ما را می‌‌خورد ** بی‌‌امان تو کسی جان چون برد

  • And (even) if (unaided) he save his soul from these awful dangers, he will (only) have saved a stock of misfortune and fear, 3905
  • ور برد جان زین خطرهای عظیم ** برده باشد مایه‌‌ی ادبار و بیم‌‌

  • Because the soul, when it is not united with the Beloved, is blind and blue (miserable) with itself for ever.
  • ز آن که جان چون واصل جانان نبود ** تا ابد با خویش کور است و کبود

  • When Thou wilt not give him admission (to Thy presence) —even suppose he has saved his soul, regard as dead the soul that would live without Thee.
  • چون تو ندهی راه جان خود برده گیر ** جان که بی‌‌تو زنده باشد مرده گیر

  • If Thou art upbraiding Thy slaves, that is suitable to Thee, O Thou whose every wish is fulfilled.
  • گر تو طعنه می‌‌زنی بر بندگان ** مر ترا آن می‌‌رسد ای کامران‌‌

  • And if Thou utter abuse of the moon and sun, and if Thou say that the (straight) stature of the cypress is (bent) double,
  • ور تو ماه و مهر را گویی جفا ** ور تو قد سرو را گویی دوتا

  • And if Thou call the sky and the empyrean contemptible, and if Thou say that the mine and the sea are poor— 3910
  • ور تو چرخ و عرش را خوانی حقیر ** ور تو کان و بحر را گویی فقیر

  • That is proper in reference to Thy perfection: Thine is the power of perfecting (all) mortalities,
  • آن به نسبت با کمال تو رواست ** ملک اکمال فناها مر تراست‌‌

  • For Thou art holy (and free) from danger and from non-existence: Thou art He that brings the non-existent ones into being and endows (them with existence).
  • که تو پاکی از خطر و ز نیستی ** نیستان را موجد و معنیستی‌‌