Rumi's Masnavi - If Zayd who shot (the arrow) died of fright at the moment (when ‘Amr was wounded), (nevertheless) pains are continually being produced there (in ‘Amr's body) until (‘Amr's) death.

If Zayd who shot (the arrow) died of fright at the moment (when ‘Amr was wounded), (nevertheless) pains are continually being produced there (in ‘Amr's body) until (‘Amr's) death. 1665

زید رامی آن دم ار مرد از وجل ** دردها می‌‌زاید آن جا تا اجل‌‌

Inasmuch as he (‘Amr) died from the results of the hurt (inflicted on him), for this cause call Zayd (his) murderer on acount of (Zayd's having been) the original cause (of his death).

ز آن موالید وجع چون مرد او ** زید را ز اول سبب قتال گو

Impute those pains to him, though all of them are the work of the Creator.

آن وجعها را بدو منسوب دار ** گر چه هست آن جمله صنع کردگار

So with sowing and breathing (speaking) and (laying) snares and sexual intercourse: the results of those (actions) are amenable to (determined by the will of) God.

همچنین کشت و دم و دام و جماع ** آن موالید است حق را مستطاع‌‌

The saints possess power (derived) from God: they turn back from its course the arrow that has sped.

اولیا را هست قدرت از اله ** تیر جسته باز آرندش ز راه‌‌

When the saint repents, he closes the doors of the results (shuts off the results) from the cause by that hand (power) of the Lord. 1670

بسته درهای موالید از سبب ** چون پشیمان شد ولی ز آن دست رب‌‌

Through the opening of the door (of Divine grace), he makes unsaid what has been said, so that neither spit nor roast-meat is burnt thereby.

گفته ناگفته کند از فتح باب ** تا از آن نه سیخ سوزد نه کباب‌‌

He wipes out the saying from all the minds that heard it, and makes it imperceptible.

از همه دلها که آن نکته شنید ** آن سخن را کرد محو و ناپدید

O sire, if thou must needs have demonstration and proof (of this), recite “(Whatever) verse (We cancel) or cause to be forgotten. ”

گرت برهان باید و حجت مها ** باز خوان من آية أو ننسها

Read the verse “They made you forget My warning”: acknowledge their (the saints') power to put forgetfulness (in men's hearts).

آیت أنسوکم ذکری بخوان ** قدرت نسیان نهادنشان بدان‌‌

Since they are able to make (you) remember and forget, they are mighty over all the hearts of (God's) creatures. 1675

چون به تذکیر و به نسیان قادراند ** بر همه دلهای خلقان قاهراند

When he (the saint) has blocked the road of (your) mental perception by means of forgetfulness, it is impossible (for you) to act, even if there be virtue (in you).

چون به نسیان بست او راه نظر ** کار نتوان کرد ور باشد هنر

Think ye those exalted ones are a laughing-stock? Recite from the Qur’án as far as (the words) “They made you forget.”

خلتم سخریه اهل السمو ** از نبی خوانید تا أنسوکم‌‌

He that owns a village is king over bodies; he that owns a heart is king over your hearts.

صاحب ده پادشاه جسمهاست ** صاحب دل شاه دلهای شماست‌‌

Without any doubt, action (practice) is a branch of (subordinate to) seeing (theory): therefore Man is nothing but “the little man” (the pupil of the eye).

فرع دید آمد عمل بی‌‌هیچ شک ** پس نباشد مردم الا مردمک‌‌

I dare not expound the whole of this (subject): hindrance thereto is coming from those who are at the centre. 1680

من تمام این نیارم گفت از آن ** منع می‌‌آید ز صاحب مرکزان‌‌

Inasmuch as the forgetfulness and recollection of (God's) creatures are with him (depend on the perfect saint), and he comes at their call for help,

چون فراموشی خلق و یادشان ** با وی است و او رسد فریادشان‌‌

Every night that glorious one is emptying from their hearts hundreds of thousands of good and evil (thoughts),

صد هزاران نیک و بد را آن بهی ** می‌‌کند هر شب ز دلهاشان تهی‌‌

(While) in the daytime he is filling their hearts therewith— he is filling those oyster-shells with pearls.

روز دلها را از آن پر می‌‌کند ** آن صدفها را پر از در می‌‌کند

By (Divine) guidance (after sleep is past) all those thoughts of former things recognize the spirits (to which they were attached).

آن همه اندیشه‌‌ی پیشانها ** می‌‌شناسند از هدایت جانها

Your handicraft and skill come (back) to you, that they may open to you the door of (ways and) means. 1685

پیشه و فرهنگ تو آید به تو ** تا در اسباب بگشاید به تو

The goldsmith's craft did not go to the ironsmith; the disposition of the good-natured man did not go to the disagreeable one.

پیشه زرگر به آهنگر نشد ** خوی این خوش خو به آن منکر نشد

On the day of Resurrection the handicrafts and dispositions will come, like articles of property, to the claimant (owner).

پیشه‌‌ها و خلقها همچون جهیز ** سوی خصم آیند روز رستخیز

After sleep also, the handicrafts and dispositions come back in haste to him that claims them as his.

پیشه‌‌ها و خلقها از بعد خواب ** واپس آید هم به خصم خود شتاب‌‌

At the hour of dawn the handicrafts and thoughts went to the same place where that good and evil (formerly) were.

پیشه‌‌ها و اندیشه‌‌ها در وقت صبح ** هم بدانجا شد که بود آن حسن و قبح‌‌

Like carrier pigeons, they bring things useful (to know) from (other) cities to their own city. 1690

چون کبوترهای پیک از شهرها ** سوی شهر خویش آرد بهرها

How the parrot heard what those parrots had done, and died in the cage, and how the merchant made lament for her.

شنیدن آن طوطی حرکت آن طوطیان و مردن آن طوطی در قفس و نوحه‌‌ی خواجه بر وی‌‌

When the bird heard what that (other) parrot had done, thereupon she trembled, fell, and became cold.

چون شنید آن مرغ کان طوطی چه کرد ** پس بلرزید اوفتاد و گشت سرد

The merchant, seeing her thus fallen, sprang up and dashed his cap on the ground.

خواجه چون دیدش فتاده همچنین ** بر جهید و زد کله را بر زمین‌‌

When he saw her in this guise and in this state, the merchant sprang up and tore the breast of his garment.

چون بدین رنگ و بدین حالش بدید ** خواجه بر جست و گریبان را درید

He said, “O beautiful parrot with thy sweet cry, what is this that has happened to thee? Why hast thou become like this?

گفت ای طوطی خوب خوش حنین ** این چه بودت این چرا گشتی چنین‌‌

Oh, alas for my sweet-voiced bird! Oh, alas for my bosom-friend and confidant! 1695

ای دریغا مرغ خوش آواز من ** ای دریغا هم دم و هم راز من‌‌

Oh, alas for my melodious bird, the wine of my spirit and my garden and my sweet basil!

ای دریغا مرغ خوش الحان من ** راح روح و روضه و ریحان من‌‌

Had Solomon possessed a bird like this, how indeed should he have become occupied with those (other) birds?

گر سلیمان را چنین مرغی بدی ** کی خود او مشغول آن مرغان شدی‌‌

Oh, alas for the bird which I gained cheaply, and (so) soon turned my face away from her countenance!

ای دریغا مرغ کارزان یافتم ** زود روی از روی او بر تافتم‌‌

O tongue, thou art a great damage (very injurious) to mankind, (but) since thou art speaking, what should I say to thee?

ای زبان تو بس زیانی بر وری ** چون تویی گویا چه گویم من ترا

O tongue, thou art both the fire and the stack: how long wilt thou dart this fire upon this stack? 1700

ای زبان هم آتش و هم خرمنی ** چند این آتش در این خرمن زنی‌‌

Secretly my soul is groaning because of thee, although it is doing whatsoever thou biddest it.

در نهان جان از تو افغان می‌‌کند ** گر چه هر چه گویی‌‌اش آن می‌‌کند

O tongue, thou art a treasure without end. O tongue, thou art also a disease without remedy.

ای زبان هم گنج بی‌‌پایان تویی ** ای زبان هم رنج بی‌‌درمان تویی‌‌

Thou art at once a whistle and decoy for birds, and a comforter in the desolation of absence (from the Beloved).

هم صفیر و خدعه‌‌ی مرغان تویی ** هم انیس وحشت هجران تویی‌‌

How long wilt thou grant me mercy, O merciless one, O thou who hast drawn the bow to take vengeance on me?

چند امانم می‌‌دهی ای بی‌‌امان ** ای تو زه کرده به کین من کمان‌‌

Lo, thou hast made my bird fly away. Do not browse (any more) in the pasture of injustice! 1705

نک بپرانیده ای مرغ مرا ** در چراگاه ستم کم کن چرا

Either answer me or give redress or mention to me (what will be) the means of (producing) joy.

یا جواب من بگو یا داد ده ** یا مرا ز اسباب شادی یاد ده‌‌

Oh, alas for my darkness-consuming light! Oh, alas for my day-enkindling dawn!

ای دریغا نور ظلمت سوز من ** ای دریغا صبح روز افروز من‌‌

Oh, alas for my bird of goodly flight, that has flown from my end (my last state) to my beginning (my first state).

ای دریغا مرغ خوش پرواز من ** ز انتها پریده تا آغاز من‌‌

The ignorant man is in love with pain unto everlasting. Arise and read (in the Qur’án) I swear as far as (the words) in trouble.

عاشق رنج است نادان تا ابد ** خیز لا أقسم بخوان تا فی کبد

With thy face I was free from trouble, and in thy river I was unsoiled by froth. 1710

از کبد فارغ بدم با روی تو ** وز زبد صافی بدم در جوی تو

These cries of ‘Alas’ are (caused by) the phantasy (idea) of seeing (the Beloved) and (by) separation from my present existence.

این دریغاها خیال دیدن است ** وز وجود نقد خود ببریدن است‌‌

’Twas the jealousy of God, and there is no device against God: where is a heart that is not (shattered) in a hundred pieces by God's love?

غیرت حق بود و با حق چاره نیست ** کو دلی کز حکم حق صد پاره نیست‌‌

The jealousy (of God) is this, that He is other than all things, that He is beyond explanation and the noise of words.

غیرت آن باشد که او غیر همه ست ** آن که افزون از بیان و دمدمه ست‌‌

Oh, alas! Would that my tears were an ocean, that they might be strewn as an offering to the fair charmer!

ای دریغا اشک من دریا بدی ** تا نثار دل بر زیبا بدی‌‌