Again, he said that the Moslem must be satisfied (acquiesce) in every ordainment, must be satisfied.
باز فرمود او که اندر هر قضا ** مر مسلمان را رضا باید رضا
Is not infidelity and hypocrisy the ordainment of God? If I become satisfied with this (infidelity), ’twill be opposition (disobedience to God),1365
نه قضای حق بود کفر و نفاق ** گر بدین راضی شوم باشد شقاق
And if I am not satisfied, that too will be detrimental: between (these two alternatives), then, what means (of escape) is there for me?”
ور نیم راضی بود آن هم زیان ** پس چه چاره باشدم اندر میان
I said to him, “This infidelity is the thing ordained, it is not the ordainment; this infidelity is truly the effects of the ordainment.
گفتمش این کفر مقضی نه قضاست ** هست آثار قضا این کفر راست
Therefore know (distinguish), sire, the ordainment from the thing ordained, so that thy difficulty may be removed at once.
پس قضا را خواجه از مقضی بدان ** تا شکالت دفع گردد در زمان
I acquiesce in infidelity in that respect that it is the ordainment (of God), not in this respect that it is our contentiousness and wickedness.
راضیم در کفر زان رو که قضاست ** نه ازین رو که نزاع و خبث ماست
In respect of the ordainment, infidelity indeed is not infidelity. Do not call God ‘infidel,’ do not stand here.1370
کفر از روی قضا خود کفر نیست ** حق را کافر مخوان اینجا مهایست
Infidelity is ignorance, and the ordainment of infidelity is knowledge: how, pray, should hilm (forbearance) and khilm (anger) both be one (and the same)?
کفر جهلست و قضای کفر علم ** هر دو کی یک باشد آخر حلم و خلم
The ugliness of the script is not the ugliness of the artist; nay, ’tis an exhibition of the ugly by him.
زشتی خط زشتی نقاش نیست ** بلک از وی زشت را بنمودنیست
The power (skill) of the artist is that he can make both the ugly and the beautiful.”
قوت نقاش باشد آنک او ** هم تواند زشت کردن هم نکو
If I develop the investigation of this (subject) methodically, so that question and answer become lengthy,
گر کشانم بحث این را من بساز ** تا سال و تا جواب آید دراز
The savour of Love's mystery will go from me, the form of piety will be deformed.1375
ذوق نکتهی عشق از من میرود ** نقش خدمت نقش دیگر میشود
A parable illustrating the fact that (mystical) bewilderment prevents investigation and consideration.
مثل در بیان آنک حیرت مانع بحث و فکرتست
A certain man, whose hair was of two colours, came in haste to a highly esteemed barber.
آن یکی مرد دومو آمد شتاب ** پیش یک آیینه دار مستطاب
He said, “Remove the hoariness from my beard, for I have chosen a new bride, O young man.”
گفت از ریشم سپیدی کن جدا ** که عروس نو گزیدم ای فتی
He cut off his beard and laid the whole of it before him, and said, “Do thou pick out (the white hairs), for it happens that I have some important business.”
ریش او ببرید و کل پیشش نهاد ** گفت تو بگزین مرا کاری فتاد
That “pick (them) out” is dialectic, for religious emotion has no care for these things (hair-splitting disputes).
این سال وآن جوابست آن گزین ** که سر اینها ندارد درد دین
A certain man slapped Zayd on the neck; he (Zayd) at once rushed at him with warlike purpose.1380
آن یکی زد سیلیی مر زید را ** حمله کرد او هم برای کید را
The assailant said, “I will ask thee a question, so answer me (first) and then strike me.
گفت سیلیزن سالت میکنم ** پس جوابم گوی وانگه میزنم
I struck the nape of thy neck, and there was the sound of a slap: at this point I have a question (to ask thee) in concord:
بر قفای تو زدم آمد طراق ** یک سالی دارم اینجا در وفاق
Was this sound caused by my hand or by the nape of thy neck, O pride of the noble?”
این طراق از دست من بودست یا ** از قفاگاه تو ای فخر کیا
He (Zayd) said, “On account of the pain I have no leisure to stop (occupy myself) in this reflection and consideration.
گفت از درد این فراغت نیستم ** که درین فکر و تفکر بیستم
Do thou, who art without pain, ponder on this; he that feels the pain has no such thought. Take heed!”1385
تو که بیدردی همی اندیش این ** نیست صاحبدرد را این فکر هین
Story.
حکایت
Amongst the Companions (of the Prophet) there was scarcely any one that knew the Qur’án by heart, though their souls had a great desire (to commit it to memory),
در صحابه کم بدی حافظ کسی ** گرچه شوقی بود جانشان را بسی
Because, inasmuch as its kernel had filled (them) and had reached maturity, the rinds became very thin and burst.
زانک چون مغزش در آگند و رسید ** پوستها شد بس رقیق و واکفید
Similarly, the shells of the walnut and the pistachio-nut and the almond— when the kernel has filled them, the rind decreases.
قشر جوز و فستق و بادام هم ** مغز چون آگندشان شد پوست کم