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
But know that the faithful (believer) bows down willingly, because he is seeking (God’s) pleasure and aiming (at that).
لیک مومن دان که طوعا ساجد است ** ز انکه جویای رضا و قاصد است
The infidel too is a worshipper of God, (though) unwillingly; but his aim is (directed towards) another object of desire.2545
هست کرها گبر هم یزدان پرست ** لیک قصد او مرادی دیگر است
(It is true that) he keeps the King’s fortress in good repair; but he is claiming to be in command.
قلعه‌ای سلطان عمارت میکند ** لیک دعوی امارت میکند
He has become a rebel, to the intent that it may be his domain; (but) verily, in the end the fortress comes to be the King’s.
گشته یاغی تا که ملک او بود ** عاقبت خود قلعه سلطانی شود
The faithful believer keeps that fortress in good repair for the sake of the King, not for place (and power).
مومن آن قلعه برای پادشاه ** میکند معمور نه از بهر جاه
The ugly one (the infidel) says, “O King who createst the ugly, Thou art able for (able to create) the beautiful as well as the despicable (and) ugly.”
زشت گوید ای شه زشت آفرین ** قادری بر خوب و بر زشت مهین
The beautiful one (the faithful believer) says, “O King of beauty and comeliness, Thou hast made me free from defects.”2550
خوب گوید ای شه حسن و بها ** پاک گردانیدیم از عیبها
How the Prophet, God bless and save him, gave injunctions to the sick man and taught him to pray.
وصیت کردن پیغامبر صلی الله علیه و آله مر آن بیمار را و دعا آموزانیدنش
The Prophet said to the sick man: “Say thus:––‘O Thou that makest easy that which is hard,
گفت پیغمبر مر آن بیمار را ** این بگو کای سهل کن دشوار را
Give good unto us in our present abode, and give good unto us in our future abode!
آتنا فی دار دنیانا حسن ** آتنا فی دار عقبانا حسن
Make the way agreeable to us as a garden: Thou indeed, O Glorious One, art our goal.’”
راه را بر ما چو بستان کن لطیف ** منزل ما خود تو باشی ای شریف
At the Gathering (for Judgement) the true believers will say, “O angel, is it not (the case) that Hell is the common road,
مومنان در حشر گویند ای ملک ** نی که دوزخ بود راه مشترک
2555(And that) true believer and infidel (alike) pass by it? We saw no smoke or fire in this road (which we have traversed).2555
مومن و کافر بر او یابد گذار ** ما ندیدیم اندر این ره دود و نار
Lo, here is Paradise and the Court of safety: where, then, was that vile place of passage? ”
نک بهشت و بارگاه ایمنی ** پس کجا بود آن گذرگاه دنی