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3828-3877

  • Thou hast been delivered from unbelief and its thorn-thicket: blossom like a rose in the cypress-garden of Hú (God).
  • رسته‌‌ای از کفر و خارستان او ** چون گلی بشکفته در بستان هو

  • Thou art I and I am thou, O illustrious one: thou wert ‘Alí— how should I kill ‘Alí?
  • تو منی و من توام ای محتشم ** تو علی بودی علی را چون کشم‌‌

  • Thou hast committed a sin better than any act of piety, thou hast traversed Heaven in a single moment.” 3830
  • معصیت کردی به از هر طاعتی ** آسمان پیموده‌‌ای در ساعتی‌‌

  • Very fortunate (was) the sin which the man committed: do not rose-leaves spring from a thorn?
  • بس خجسته معصیت کان کرد مرد ** نی ز خاری بر دمد اوراق ورد

  • Was not the sin of ‘Umar and his attempt on (the life of) the Prophet leading him to the gate of acceptance?
  • نی گناه عمر و قصد رسول ** می‌‌کشیدش تا به درگاه قبول‌‌

  • Was not Pharaoh because of the magic of the magicians drawing them (to himself), and did not (spiritual) fortune come to their aid?
  • نی به سحر ساحران فرعونشان ** می‌‌کشید و گشت دولت عونشان‌‌

  • Had it not been for their magic and denial (of Moses), who would have brought them to rebellious Pharaoh?
  • گر نبودی سحرشان و آن جحود ** کی کشیدیشان به فرعون عنود

  • How would they have seen the rod and the miracles? Disobedience (to God) became obedience, O disobedient people. 3835
  • کی بدیدندی عصا و معجزات ** معصیت طاعت شد ای قوم عصات‌‌

  • God hath smitten the neck of despair, inasmuch as sin has become like obedience.
  • ناامیدی را خدا گردن زده است ** چون گنه مانند طاعت آمده ست‌‌

  • Since He changes evil acts (into good), He makes it (the disobedience) an act of obedience in despite of slanderers (devils).
  • چون مبدل می‌‌کند او سیئات ** طاعتی‌‌اش می‌‌کند رغم وشات‌‌

  • By this (mercy of God) the stoned (accursed) Devil is driven away and bursts with envy and is cloven asunder.
  • زین شود مرجوم شیطان رجیم ** و ز حسد او بطرقد گردد دو نیم‌‌

  • He strives to foster a sin (in us) and by means of that sin bring us into a pit;
  • او بکوشد تا گناهی پرورد ** ز آن گنه ما را به چاهی آورد

  • When he sees that the sin has become an act of obedience (to God), there comes round for him an unblest hour. 3840
  • چون ببیند کان گنه شد طاعتی ** گردد او را نامبارک ساعتی‌‌

  • “Come in! I open the door to thee. Thou spattest (on me) and I give thee a present.
  • اندر آ من در گشادم مر ترا ** تف زدی و تحفه دادم مر ترا

  • Such things I am giving to the doer of iniquity: (thou seest) in what fashion I lay my head before the left foot.
  • مر جفاگر را چنینها می‌‌دهم ** پیش پای چپ چه سان سر می‌‌نهم‌‌

  • What then do I bestow on the doer of righteousness? Know thou, (I bestow) treasures and kingdoms everlasting.
  • پس وفاگر را چه بخشم تو بدان ** گنجها و ملکهای جاودان‌‌

  • How the Prophet, on whom be peace, said in the ear of the stirrup-holder of the Prince of the Faithful ‘Alí, may God honour his person, “I tell thee, ‘Alí will be slain by thy hand.”
  • گفتن پیغامبر علیه السلام به گوش رکابدار امیر المؤمنین علی علیه السلام که کشتن علی بر دست تو خواهد بودن خبرت کردم‌‌

  • I am such a man that the honey of my kindness did not become poison in wrath (even) against my murderer.
  • من چنان مردم که بر خونی خویش ** نوش لطف من نشد در قهر نیش‌‌

  • The Prophet said in the ear of my servant that one day he would sever this head of mine from my neck. 3845
  • گفت پیغمبر به گوش چاکرم ** کاو برد روزی ز گردن این سرم‌‌

  • The Prophet by (Divine) inspiration informed my friend that in the end my destruction would be (wrought) by his hand.
  • کرد آگه آن رسول از وحی دوست ** که هلاکم عاقبت بر دست اوست‌‌

  • He (my friend) says, ‘Kill me first, in order that this hateful crime may not proceed from me.’
  • او همی‌‌گوید بکش پیشین مرا ** تا نیاید از من این منکر خطا

  • I say, ‘Since my death is (to come) from thee, how can I seek to evade the destiny (of God)?’
  • من همی‌‌گویم چو مرگ من ز تست ** با قضا من چون توانم حیله جست‌‌

  • He falls before me, saying, ‘O generous man, for God's sake cleave me in twain,
  • او همی‌‌افتد به پیشم کای کریم ** مر مرا کن از برای حق دو نیم‌‌

  • That this evil end may not come upon me, and that my soul may not burn (with grief) for (thee who art) its (very) life.’ 3850
  • تا نیاید بر من این انجام بد ** تا نسوزد جان من بر جان خود

  • I say, ‘Go: the Pen (of Divine ordainment) is dry; by that Pen many a (lofty) landmark is overthrown.
  • من همی‌‌گویم برو جف القلم ** ز آن قلم بس سر نگون گردد علم‌‌

  • There is no hatred of thee in my soul, because I do not regard this (act) as (proceeding) from thee.
  • هیچ بغضی نیست در جانم ز تو ** ز آن که این را من نمی‌‌دانم ز تو

  • Thou art God's instrument, God's hand is the (real) agent: how should I assail and oppose God's instrument?’”
  • آلت حقی تو فاعل دست حق ** چون زنم بر آلت حق طعن و دق‌‌

  • He (the knight) said, “For what reason, then, is retaliation (sanctioned)?” “’Tis from God, too,” said ‘Alí, “and that is a hidden mystery.
  • گفت او پس آن قصاص از بهر چیست ** گفت هم از حق و آن سر خفی است‌‌

  • If He takes offence at His own act, (yet) He causes gardens (of good) to grow from that taking offence. 3855
  • گر کند بر فعل خود او اعتراض ** ز اعتراض خود برویاند ریاض‌‌

  • It beseems Him to take offence at His own act, inasmuch as in vengeance and mercy He is One.
  • اعتراض او را رسد بر فعل خود ** ز آن که در قهر است و در لطف او احد

  • In this city of phenomena He is the Prince; in (all) the realms (of the world) He is the Ruler.
  • اندر این شهر حوادث میر اوست ** در ممالک مالک تدبیر اوست‌‌

  • If He breaks His own instrument, He mends that which has become broken.”
  • آلت خود را اگر او بشکند ** آن شکسته گشته را نیکو کند

  • Recognise, O noble sir, the indication of (the text), (Whatever) verse We shall cancel or cause to be forgotten, followed by We shall bring a better.
  • رمز ننسخ آیه او ننسها ** نأت خیرا در عقب می‌‌دان مها

  • Every (religious) law that God has cancelled—He has taken away grass and brought roses in exchange. 3860
  • هر شریعت را که حق منسوخ کرد ** او گیا برد و عوض آورد ورد

  • Night cancels the business of day: behold an inanimateness (inertia) that enlightens the intellect!
  • شب کند منسوخ شغل روز را ** بین جمادی خرد افروز را

  • Again, night is cancelled by the light of day, so that the inanimateness is consumed by that fire-kindling one.
  • باز شب منسوخ شد از نور روز ** تا جمادی سوخت ز آن آتش فروز

  • Although that sleep and rest are darkness, is not the Water of Life within the darkness?
  • گر چه ظلمت آمد آن نوم و سبات ** نی درون ظلمت است آب حیات‌‌

  • Did not minds become refreshed in that darkness? Did not a pause (in recitation) become the source of (increased beauty in) the voice?
  • نی در آن ظلمت خردها تازه شد ** سکته‌‌ای سرمایه‌‌ی آوازه شد

  • For contraries are manifested by means of contraries: in the black core (of the heart) He (God) created the light (of love). 3865
  • که ز ضدها ضدها آمد پدید ** در سویدا روشنایی آفرید

  • The wars of the Prophet became the pivot (determining cause) of peace: the peace of this latter age was (produced) from those wars.
  • جنگ پیغمبر مدار صلح شد ** صلح این آخر زمان ز آن جنگ بد

  • That heart-ravisher cut off hundreds of thousands of heads, in order that the heads of the (whole) world's people might win security.
  • صد هزاران سر برید آن دلستان ** تا امان یابد سر اهل جهان‌‌

  • The gardener lops the harmful bough, in order that the date-palm may gain (tallness of) stature and goodness.
  • باغبان ز آن می‌‌برد شاخ مضر ** تا بیابد نخل قامتها و بر

  • The expert (gardener) digs up the weeds from the garden, in order that his garden and fruit may look flourishing.
  • می‌‌کند از باغ دانا آن حشیش ** تا نماید باغ و میوه خرمیش‌‌

  • The physician extracts bad teeth, in order that the beloved (patient) may be saved from pain and sickness. 3870
  • می‌‌کند دندان بد را آن طبیب ** تا رهد از درد و بیماری حبیب‌‌

  • Advantages, then, are (concealed) within defects: for martyrs there is life in death.
  • بس زیادتها درون نقصهاست ** مر شهیدان را حیات اندر فناست‌‌

  • When the (martyr's) throat has been cut that swallowed the daily bread, (the spiritual blessings implied in the text) receiving the (Divine) bounty, rejoicing, shall be delicious (to him).
  • چون بریده گشت حلق رزق خوار ** یرزقون فرحین شد گوار

  • When the throat of an animal is cut duly (in the manner prescribed by law), there grows (from it) the throat of man, and its excellence is increased (thereby).
  • حلق حیوان چون بریده شد به عدل ** حلق انسان رست و افزون گشت فضل‌‌

  • When a (martyred) man's throat is cut, come, consider what the result will be! Judge of this (case) by the analogy of that (case).
  • حلق انسان چون ببرد هین ببین ** تا چه زاید کن قیاس آن بر این‌‌

  • A third throat will be born, and care of it will be (taken by) the sherbet of God and His lights. 3875
  • حلق ثالث زاید و تیمار او ** شربت حق باشد و انوار او

  • The throat that has been cut drinks (the Divine) sherbet, but (only) the throat that has been delivered from Nay and has died in Yea.
  • حلق ببریده خورد شربت ولی ** حلق از لا رسته مرده در بلی‌‌

  • Make an end, O pusillanimous short-fingered (infirm) one! How long will the life of thy spirit be (sustained) by bread?
  • بس کن ای دون همت کوته بنان ** تا کی‌‌ات باشد حیات جان به نان‌‌