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2
2630-2654

  • If the Sea of Bounty has given (me) a rebuke, (yet) how have the doors of Bounty been shut? 2630
  • گر عتابی کرد دریای کرم ** بسته کی گردند درهای کرم‏

  • Giving and grace and favour are the fundamental substance of His coin: wrath is (only) as a speck of alloy on it.
  • اصل نقدش داد و لطف و بخشش است ** قهر بر وی چون غباری از غش است‏

  • He made the world for kindness' sake: His sun caressed the motes (in its beams).
  • از برای لطف عالم را بساخت ** ذره‏ها را آفتاب او نواخت‏

  • If separation (from Him) is big with His wrath, ’tis for the sake of knowing the worth of union with Him,
  • فرقت از قهرش اگر آبستن است ** بهر قدر وصل او دانستن است‏

  • So that separation from Him may give the soul chastisement, (and that) the soul may know the value of the days of union.
  • تا دهد جان را فراقش گوشمال ** جان بداند قدر ایام وصال‏

  • The Prophet has declared that God said, ‘My purpose in creating was to do good: 2635
  • گفت پیغمبر که حق فرموده است ** قصد من از خلق احسان بوده است‏

  • I created to the intent that they (My creatures) might draw some gain from Me, and that they might smear their hands with My honey;
  • آفریدم تا ز من سودی کنند ** تا ز شهدم دست‏آلودی کنند

  • Not to the end that I might draw some gain (from them), and that I might tear off a coat from one (who is) naked.’
  • نی برای آن که تا سودی کنم ** و ز برهنه من قبایی بر کنم‏

  • During the short while since He drove me from His presence, mine eye hath remained (fixed) upon His beauteous face;
  • چند روزی که ز پیشم رانده است ** چشم من در روی خوبش مانده است‏

  • (And my thought has always been), ‘Such wrath from such a face! Oh, wonderful!’ (whereas) every one (else) has become occupied with (considering) the (secondary) cause (His wrath).
  • کز چنان رویی چنین قهر ای عجب ** هر کسی مشغول گشته در سبب‏

  • I do not look at the cause (His wrath), which is temporal, inasmuch as the temporal (only) produces something temporal (like itself). 2640
  • من سبب را ننگرم کان حادث است ** ز انکه حادث حادثی را باعث است‏

  • I am regarding (His eternally) precedent mercy: whatsoever is temporal I rend in twain.
  • لطف سابق را نظاره می‏کنم ** هر چه آن حادث دو پاره می‏کنم‏

  • Grant that my declining to worship (Adam) was from envy; (yet) that envy arises from love (of God), not from denial (of obedience to His command).
  • ترک سجده از حسد گیرم که بود ** آن حسد از عشق خیزد نز جحود

  • ’Tis certain, all envy arises from love, (for fear) lest another become the companion of the beloved.
  • هر حسد از دوستی خیزد یقین ** که شود با دوست غیری همنشین‏

  • Brooding jealousy is the necessary consequence of love, just as saying ‘Live long!’ must follow the sneeze.
  • هست شرط دوستی غیرت پزی ** همچو شرط عطسه گفتن دیر زی‏

  • Since there was no play but this on His board, and He said, ‘Play,’ what more can I do? 2645
  • چون که بر نطعش جز این بازی نبود ** گفت بازی کن چه دانم در فزود

  • I played the one play (move) that there was, and cast myself into woe.
  • آن یکی بازی که بد من باختم ** خویشتن را در بلا انداختم‏

  • Even in woe I am tasting His delights: I am mated by Him, mated by Him, mated by Him!
  • در بلا هم می‏چشم لذات او ** مات اویم مات اویم مات او

  • How shall any one, O noble sir, in (this world of) six directions deliver himself from the shashdara (the place with six doors)?
  • چون رهاند خویشتن را ای سره ** هیچ کس در شش جهت از شش دره‏

  • How shall the part of the six escape from the whole of the six, especially when the Unconditioned sets it wrong?
  • جزو شش از کل شش چون وارهد ** خاصه که بی‏چون مر او را کژ نهد

  • Whoever is in the six is in the fire; (only) He that is the creator of the six will deliver him. 2650
  • هر که در شش او درون آتش است ** اوش برهاند که خلاق شش است‏

  • Truly, whether it be infidelity or faith in Him (to which he is predestined), he is the hand-loom (instrument) of the Lord and belongs to Him.”
  • خود اگر کفر است و گر ایمان او ** دست باف حضرت است و آن او

  • How Mu‘áwiya again exposed the deceitfulness of Iblís.
  • باز تقریر کردن معاویه با ابلیس مکر او را

  • The Amír said to him, “These things are true, but your share in these things is wanting.
  • گفت امیر او را که اینها راست است ** لیک بخش تو ازینها کاست است‏

  • You have waylaid hundreds of thousands like me: you have made a hole and have come into the treasure-house.
  • صد هزاران را چو من تو ره زدی ** حفره کردی در خزینه آمدی‏

  • You are fire and naphtha: you are fire: I cannot help being burned by you. Who is there whose raiment is not torn to pieces by your hand?
  • آتشی از تو نسوزم چاره نیست ** کیست کز دست تو جامه‏ش پاره نیست‏