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2
2519-2543

  • This (God-given) trust is in the heart, and the heart is pregnant (with it): these counsels (of the prophets and saints) are like the midwife.
  • این امانت در دل و دل حامله ست ** این نصیحتها مثال قابله ست‏

  • The midwife may say that the woman has no pain; (but) pain is necessary, pain is (makes) a way for the child (to be born). 2520
  • قابله گوید که زن را درد نیست ** درد باید درد کودک را رهی است‏

  • He that is without pain is a brigand, because to be without pain is to say “I am God.”
  • آن که او بی‏درد باشد ره زن است ** ز انکه بی‏دردی انا الحق گفتن است‏

  • To say that “I” out of the (proper) time is a curse (to the speaker); to say that “I” at the (proper) time is a mercy (from God).
  • آن انا بی‏وقت گفتن لعنت است ** آن انا در وقت گفتن رحمت است‏

  • The “I” of Mansúr (Halláj) certainly became a mercy; the “I” of Pharaoh became a curse. Mark (this)!
  • آن انا منصور رحمت شد یقین ** آن انا فرعون لعنت شد ببین‏

  • Consequently, it is incumbent (on us) to behead every untimely bird (every cock that crows too soon), in order to give notice (warning).
  • لاجرم هر مرغ بی‏هنگام را ** سر بریدن واجب است اعلام را

  • What is “beheading”? Killing the fleshly soul in the holy (spiritual) war, and renouncing heat (sensual appetite). 2525
  • سر بریدن چیست کشتن نفس را ** در جهاد و ترک گفتن نفس را

  • Just as you would extract the scorpion’s sting in order that it might be saved from being killed,
  • آن چنان که نیش کژدم بر کنی ** تا که یابد او ز کشتن ایمنی‏

  • (Or) pull out the venomous fang of a snake, in order that the snake might escape from the calamity of being stoned (to death).
  • بر کنی دندان پر زهری ز مار ** تا رهد مار از بلای سنگسار

  • Nothing will slay the fleshly soul except the shadow (protection) of the Pír: grasp tightly the skirt of that slayer of the flesh.
  • هیچ نکشد نفس را جز ظل پیر ** دامن آن نفس کش را سخت گیر

  • When you grasp (it) tightly, that is (done by) the aid of Him (God): whatever strength comes into you is (the effect of) His drawing (you towards Him).
  • چون بگیری سخت آن توفیق هوست ** در تو هر قوت که آید جذب اوست‏

  • Know that true is (the text) thou didst not throw when thou threwest: whatsoever the soul soweth is from the Soul of the soul. 2530
  • ما رمیت إذ رمیت راست دان ** هر چه کارد جان بود از جان جان‏

  • He is the One that takes the hand (to help), and (He is) burden-bearing (long-suffering): have hope, from moment to moment, of (receiving) that breath (of inspiration) from Him.
  • دست گیرنده وی است و بردبار ** دم‏به‏دم آن دم از او امید دار

  • ‘Tis no harm if you have remained long without Him: you have read that He is long in gripping (sinners), (though) gripping (them) tight.
  • نیست غم گر دیر بی‏او مانده‏ای ** دیرگیر و سخت‏گیرش خوانده‏ای‏

  • His Mercy is long in gripping, (but) grips tight: His Presence does not keep you absent (from Him) for one moment.
  • دیر گیرد سخت گیرد رحمتش ** یک دمت غایب ندارد حضرتش‏

  • If you desire the explanation of this union and friendship, read thoughtfully (the Súra) Wa’l-Duhá (By the Morn).
  • گر تو خواهی شرح این وصل و ولا ** از سر اندیشه می‏خوان و الضحی‏

  • And if you say that evils too are from Him, (that is true), but how is it a defect in His grace? 2535
  • ور تو گویی هم بدیها از وی است ** لیک آن نقصان فضل او کی است‏

  • (His) bestowing that evil is even His perfection: I will tell you a parable (in illustration), O respected one.
  • آن بدی دادن کمال اوست هم ** من مثالی گویمت ای محتشم‏

  • A painter made two kinds of pictures––beautiful pictures and pictures devoid of beauty.
  • کرد نقاشی دو گونه نقشها ** نقشهای صاف و نقشی بی‏صفا

  • He painted Joseph and fair-formed houris, he painted ugly afreets and devils.
  • نقش یوسف کرد و حور خوش سرشت ** نقش عفریتان و ابلیسان زشت‏

  • Both kinds of pictures are (evidence of) his mastery: those (ugly ones) are not (evidence of) his ugliness; they are (evidence of) his bounty.
  • هر دو گونه نقش استادی اوست ** زشتی او نیست آن رادی اوست‏

  • He makes the ugly of extreme ugliness––it is invested with all (possible) uglinesses–– 2540
  • زشت را در غایت زشتی کند ** جمله زشتیها به گردش بر تند

  • In order that the perfection of his skill may be displayed, (and that) the denier of his mastery may be put to shame.
  • تا کمال دانشش پیدا شود ** منکر استادیش رسوا شود

  • And if he cannot make the ugly, he is deficient (in skill) hence He (God) is the Creator of (both) the infidel and the sincere (faithful).
  • ور نداند زشت کردن ناقص است ** زین سبب خلاق گبر و مخلص است‏

  • From this point of view, then, (both) infidelity and faith are bearing witness to His Lordliness, and both are bowing down in worship.
  • پس از این رو کفر و ایمان شاهدند ** بر خداوندیش و هر دو ساجدند