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3848-3897

  • 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

  • The jealousy of God cried out (against him)—“O chosen one, thou art ignorant of the hidden mysteries (of His providence). 3895
  • بانگ بر زد غیرت حق کای صفی ** تو نمی‌‌دانی ز اسرار خفی‌‌

  • If He should turn the fur inside out, He would tear up from root and bottom (even) the (firmest) mountain (of faith);
  • پوستین را باژگونه گر کند ** کوه را از بیخ و از بن بر کند

  • At that instant He would rend the veil of (put to shame) a hundred Adams and bring (to light) a hundred Devils newly converted to Islam.”
  • پرده‌‌ی صد آدم آن دم بر درد ** صد بلیس نو مسلمان آورد