Rumi's Masnavi - Everything that is made beautiful and fair and lovely is made (so) for the eye of him that sees.

Everything that is made beautiful and fair and lovely is made (so) for the eye of him that sees.

هر چه را خوب و خوش و زیبا کنند ** از برای دیده‌‌ی بینا کنند

How should the sound of the harp and treble and bass be (made) for the insentient ear of one who is deaf?

کی بود آواز چنگ و زیر و بم ** از برای گوش بی‌‌حس اصم‌‌

Not in vain did God make musk fragrant: He made it (so) for the sense (of smell), He did not make it for one whose nostrils are stopped (by disease). 2385

مشک را بی‌‌هوده حق خوش دم نکرد ** بهر حس کرد او پی اخشم نکرد

God hath fashioned the earth and the sky, He hath raised in the midst much fire and light.

حق زمین و آسمان بر ساخته ست ** در میان بس نار و نور افراخته ست‌‌

(He made) this earth for those (created) of clay, (He made) heaven to be the abode of the celestials.

این زمین را از برای خاکیان ** آسمان را مسکن افلاکیان‌‌

The low (base) man is the enemy of what is high: the purchaser (seeker) of each place (Heaven or Hell) is manifest (made known by his actions).

مرد سفلی دشمن بالا بود ** مشتری هر مکان پیدا بود

O chaste woman, hast thou ever risen up and decked thyself for the sake of him that is blind?

ای ستیره هیچ تو برخاستی ** خویشتن را بهر کور آراستی‌‌

If I should fill the world with hidden pearls (of wisdom), how should I fare (what good would it do me), since they are not thy portion (since thou art unfit to receive them)? 2390

گر جهان را پر در مکنون کنم ** روزی تو چون نباشد چون کنم‌‌

O wife, take leave of quarrelling and waylaying, and if thou wilt not, (then) take leave of me!

ترک جنگ و ره زنی ای زن بگو ** ور نمی‌‌گویی به ترک من بگو

What room have I for quarrelling with the good or the bad? —for this heart of mine is recoiling (even) from acts of peace.

مر مرا چه جای جنگ نیک و بد ** کاین دلم از صلحها هم می‌‌رمد

If thou keep silence, (’tis well), and if not, I will so do that at this very moment I will leave my house and home.”

گر خمش کردی و گرنه آن کنم ** که همین دم ترک خان و مان کنم‌‌

How the wife paid regard to her husband and begged God to forgive her for what she had said.

مراعات کردن زن شوهر را و استغفار کردن از گفته‌‌ی خویش‌‌

When the wife saw that he was fierce and unmanageable, she began to weep: tears in sooth are a woman's lure.

زن چو دید او را که تند و توسن است ** گشت گریان گریه خود دام زن است‌‌

She said, “When did I imagine such (words) from thee? I hoped of thee something different.” 2395

گفت از تو کی چنین پنداشتم ** از تو من اومید دیگر داشتم‌‌

The wife approached by the way of self-naughting (self-abasement). “I am thy dust,” said she, “not (worthy to be) thy lady-wife.

زن در آمد از طریق نیستی ** گفت من خاک شمایم نه ستی‌‌

Body and soul and all I am is thine: the entire authority and command belongs to thee.

جسم و جان و هر چه هستم آن تست ** حکم و فرمان جملگی فرمان تست‌‌

If because of poverty my heart has lost patience, it is not for my own sake, but for thine.

گر ز درویشی دلم از صبر جست ** بهر خویشم نیست آن بهر تو است‌‌

Thou hast been my remedy in afflictions: I am unwilling that thou shouldst be penniless.

تو مرا در دردها بودی دوا ** من نمی‌‌خواهم که باشی بی‌‌نوا

By thy soul, this is not for my own sake: this wailing and moaning of mine is on account of thee. 2400

جان تو کز بهر خویشم نیست این ** از برای تستم این ناله و حنین‌‌

(I swear) by God that at every moment my self would fain die for thy self before thee.

خویش من و الله که بهر خویش تو ** هر نفس خواهد که میرد پیش تو

Would that thy soul, to which my soul is devoted, were aware of my soul's inmost thoughts!

کاش جانت کش روان من فدی ** از ضمیر جان من واقف بدی‌‌

Inasmuch as thou hast such (an ill) opinion of me, I am grown weary both of soul and of body.

چون تو با من این چنین بودی به ظن ** هم ز جان بیزار گشتم هم ز تن‌‌

I cast earth on (renounce) silver and gold, since thou behavest thus to me, O comfort of my soul.

خاک را بر سیم و زر کردیم چون ** تو چنینی با من ای جان را سکون‌‌

Thou who dwellest in my soul and heart, wilt thou declare thyself to be quit of me for this (small) amount (of offence)? 2405

تو که در جان و دلم جا می‌‌کنی ** زین قدر از من تبرا می‌‌کنی‌‌

Be quit (then)! for thou hast the power, (but) oh, my soul pleads against thy making this declaration.

تو تبرا کن که هستت دستگاه ** ای تبرای ترا جان عذر خواه‌‌

Remember the time when I was (beautiful) as the idol, and thou (adoring) as the idolater.

یاد می‌‌کن آن زمانی را که من ** چون صنم بودم تو بودی چون شمن‌‌

Thy slave has kindled her heart (in eagerness) to comply with thee: whatever thou callest ‘cooked,’ she says it is ‘burnt.’

بنده بر وفق تو دل افروخته ست ** هر چه گویی پخت گوید سوخته ست‌‌

Whatever thou mayst cook me with, I am thy spinach: whether (thou art) sour broth (to me) or sweet, thou art worthy (of my affection).

من سپاناخ تو با هر چم پزی ** یا ترش با یا که شیرین می‌‌سزی‌‌

I uttered infidelity (blasphemy): lo, I have returned to the true faith, I am come (to submit) with all my soul to thy command. 2410

کفر گفتم نک به ایمان آمدم ** پیش حکمت از سر جان آمدم‌‌

I did not know thy kingly nature, I rudely urged my ass (intruded) before thee.

خوی شاهانه‌‌ی ترا نشناختم ** پیش تو گستاخ خر در تاختم‌‌

Since I have made (for myself) a lamp of thy forgiveness, I repent, I cast away (abandon) opposition.

چون ز عفو تو چراغی ساختم ** توبه کردم اعتراض انداختم‌‌

I am laying before thee sword and winding-sheet: I am bending my neck towards thee: smite!

می‌‌نهم پیش تو شمشیر و کفن ** می‌‌کشم پیش تو گردن را بزن‌‌

Thou art talking of bitter separation (from me): do whatever thou wilt, but do not this.

از فراق تلخ می‌‌گویی سخن ** هر چه خواهی کن و لیکن این مکن‌‌

Thy conscience within thee is a pleader on my behalf, it is a perpetual intercessor with thee in my absence. 2415

در تو از من عذر خواهی هست سر ** با تو بی‌‌من او شفیعی مستمر

What pleads within thee for me is thy (noble) nature: from reliance on it my heart sought (to) sin (against thee).

عذر خواهم در درونت خلق تست ** ز اعتماد او دل من جرم جست‌‌

Have mercy, unbeknown to thyself (without any self-conceit), O angry one, O thou whose nature is better than a hundred maunds of honey.”

رحم کن پنهان ز خود ای خشمگین ** ای که خلقت به ز صد من انگبین‌‌

In this fashion was she speaking graciously and winningly: meanwhile a (fit of) weeping came upon her.

زین نسق می‌‌گفت با لطف و گشاد ** در میانه گریه‌‌ای بر وی فتاد

When the tears and sobs passed beyond bounds—from her who was fascinating even without tears—

گریه چون از حد گذشت و های های ** زو که بی‌‌گریه بد او خود دل ربای‌‌

There appeared from that rain a lightning-flash (that) shot a spark of fire into the heart of the lonely man. 2420

شد از آن باران یکی برقی پدید ** زد شراری در دل مرد وحید

She by whose beauteous face man was enslaved, how will it be when she begins to play the (humble) slave?

آن که بنده‌‌ی روی خوبش بود مرد ** چون بود چون بندگی آغاز کرد

She at whose haughtiness thy heart is trembling, how wilt thou fare when she falls a-weeping before thee?

آن که از کبرش دلت لرزان بود ** چون شوی چون پیش تو گریان شود

She from whose disdain thy heart and soul are bleeding, how will it be when she turns to entreaty?

آن که از نازش دل و جان خون بود ** چون که آید در نیاز او چون بود

She in whose tyranny and cruelty we are snared, what plea shall we have when she rises to plead?

آن که در جور و جفایش دام ماست ** عذر ما چه بود چو او در عذر خاست‌‌

(The love of desired things, women, etc.) is decked out for men (made attractive to them): God has arranged it: how can they escape from what God has arranged? 2425

زين للناس حق آراسته ست ** ز آن چه حق آراست چون دانند جست‌‌

Inasmuch as He created her (the woman) that he (Adam) might take comfort in her, how can Adam be parted from Eve?

چون پی یسکن الیهاش آفرید ** کی تواند آدم از حوا برید

Though he (the husband) be Rustam son of Zál and greater than Hamza (in valour), as regards authority he is his old woman's (his wife's) captive.

رستم زال ار بود وز حمزه بیش ** هست در فرمان اسیر زال خویش‌‌

He (the Prophet), by whose words the (whole) world was intoxicated, used to cry, “Speak to me, O Humayrá!”

آن که عالم مست گفتش آمدی ** کلمینی یا حمیراء می‌‌زدی‌‌

The water prevailed over (extinguished) the fire by its dread onset, (but) the fire makes it seethe when it (the water) is screened (hidden in the cauldron).

آب غالب شد بر آتش از نهیب ** آتشش جوشد چو باشد در حجاب‌‌

When a cauldron comes between them both, it (the fire) annihilates the water and converts it into air. 2430

چون که دیگی حایل آید هر دو را ** نیست کرد آن آب را کردش هوا

If outwardly thou art dominating thy wife, like the (fire-quenching) water, (yet) inwardly thou art dominated and art seeking (the love of) thy wife.

ظاهرا بر زن چو آب ار غالبی ** باطنا مغلوب و زن را طالبی‌‌

This is characteristic of Man (alone): to the (other) animals love is wanting, and that (want of love) arises from (their) inferiority (to Man).

این چنین خاصیتی در آدمی است ** مهر حیوان را کم است آن از کمی است‌‌

Explanation of the Tradition, “Verily, they (women) prevail over the wise man, and the ignorant man prevails over them.”

در بیان این خبر که انهن یغلبن العاقل و یغلبهن الجاهل‌‌