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
Like the willow, thou hast no fruit, because thou hast lost thine honour for the sake of white bread.
ز آن نداری میوهای مانند بید ** کآبرو بردی پی نان سپید
If the sensual soul cannot refrain from this bread, take the elixir and turn thy copper into gold.
گر ندارد صبر زین نان جان حس ** کیمیا را گیر و زر گردان تو مس
Wouldst thou wash thy garment (clean), O so-and-so, do not avert thy face from the bleachers' quarter.3880
جامه شویی کرد خواهی ای فلان ** رو مگردان از محلهی گازران
Although the bread has broken thy fast, cling to Him that binds what is broken, and ascend!
گر چه نان بشکست مر روزهی ترا ** در شکسته بند پیچ و برتر آ
Inasmuch as His hand binds what is broken, it follows that His breaking is assuredly mending.
چون شکسته بند آمد دست او ** پس رفو باشد یقین اشکست او
It thou break it, He will say to thee, “Come, make it whole (again)”; and thou hast neither hand nor foot (thou art helpless).
گر تو آن را بشکنی گوید بیا ** تو درستش کن نداری دست و پا
Therefore He (alone) has the right to break, for He (alone) can mend what has been broken.
پس شکستن حق او باشد که او ** مر شکسته گشته را داند رفو
He that knows how to sew (together) knows how to tear (asunder); whatsoever He sells, He buys (something) better (in exchange).3885
آن که داند دوخت او داند درید ** هر چه را بفروخت نیکوتر خرید
He lays the house in ruins, upside down; then in one moment He makes it more habitable (than it was before).
خانه را ویران کند زیر و زبر ** پس به یک ساعت کند معمورتر
If He sever one head from the body, He at once raises up hundreds of thousands of heads (for the beheaded person).
گر یکی سر را ببرد از بدن ** صد هزاران سر بر آرد در زمن
If He had not ordained a retaliation upon the guilty, or if He had not said, “In retaliation there is (for you) a life,”
گر نفرمودی قصاصی بر جناة ** یا نگفتی فی القصاص آمد حیات
Who indeed would have the stomach (would dare) of himself (on his own responsibility) to wield (draw) a sword against him that is a thrall to the decree of God?—
خود که را زهره بدی تا او ز خود ** بر اسیر حکم حق تیغی زند
Because every one whose eyes He (God) hath opened would know that the slayer was constrained (to slay) by (Divine) predestination.3890
ز آن که داند هر که چشمش را گشود ** کآن کشنده سخرهی تقدیر بود
Any one on whom that decree might come (fall) would strike a sword-blow even at the head of his (own) child.
هر که را آن حکم بر سر آمدی ** بر سر فرزند هم تیغی زدی
Go, fear (God) and do not rail at the wicked: know thine own impotence before the snare of the (Divine) decree.
رو بترس و طعنه کم زن بر بدان ** پیش دام حکم عجز خود بدان
How Adam, on whom be peace, marvelled at the perdition of the accursed Iblís and showed vanity.
تعجب کردن آدم علیه السلام از ضلالت ابلیس لعین و عجب آوردن
The eye of Adam looked with contempt and scorn on Iblís who is damned.
چشم آدم بر بلیسی کو شقی ست ** از حقارت و از زیافت بنگریست
He behaved with self-conceit and became self-approving: he laughed at the plight of accursed Iblís.
خویش بینی کرد و آمد خود گزین ** خنده زد بر کار ابلیس لعین