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3863-3912

  • 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

  • Adam said, “I repent of this look; I will not think so disrespectfully again.”
  • گفت آدم توبه کردم زین نظر ** این چنین گستاخ نندیشم دگر

  • O Help of them that call for help, lead us (aright)! There is no (cause for) pride in knowledge or riches.
  • یا غیاث المستغیثین اهدنا ** لا افتخار بالعلوم و الغنی‌‌

  • Do not let a heart stray that Thou hast guided by Thy grace, and avert the evil which the Pen has written. 3900
  • لا تزغ قلبا هدیت بالکرم ** و اصرف السوء الذی خط القلم‌‌

  • Let the evil of Thy ordainment pass from our souls: do not cut us off from those who are sincere.
  • بگذران از جان ما سوء القضا ** وا مبر ما را ز اخوان صفا

  • There is naught more bitter than separation from Thee: without Thy protection there is naught but perplexity.
  • تلخ‌‌تر از فرقت تو هیچ نیست ** بی‌‌پناهت غیر پیچا پیچ نیست‌‌

  • Our (worldly) goods waylay (and plunder) our (spiritual) goods: our bodies tear the garment (of spirituality) from our souls.
  • رخت ما هم رخت ما را راه زن ** جسم ما مر جان ما را جامه کن‌‌

  • Inasmuch as (the evil wrought by) our hand devours (the good towards which we move) our foot, how shall any one save his soul without Thy security?
  • دست ما چون پای ما را می‌‌خورد ** بی‌‌امان تو کسی جان چون برد

  • And (even) if (unaided) he save his soul from these awful dangers, he will (only) have saved a stock of misfortune and fear, 3905
  • ور برد جان زین خطرهای عظیم ** برده باشد مایه‌‌ی ادبار و بیم‌‌

  • Because the soul, when it is not united with the Beloved, is blind and blue (miserable) with itself for ever.
  • ز آن که جان چون واصل جانان نبود ** تا ابد با خویش کور است و کبود

  • When Thou wilt not give him admission (to Thy presence) —even suppose he has saved his soul, regard as dead the soul that would live without Thee.
  • چون تو ندهی راه جان خود برده گیر ** جان که بی‌‌تو زنده باشد مرده گیر

  • If Thou art upbraiding Thy slaves, that is suitable to Thee, O Thou whose every wish is fulfilled.
  • گر تو طعنه می‌‌زنی بر بندگان ** مر ترا آن می‌‌رسد ای کامران‌‌

  • And if Thou utter abuse of the moon and sun, and if Thou say that the (straight) stature of the cypress is (bent) double,
  • ور تو ماه و مهر را گویی جفا ** ور تو قد سرو را گویی دوتا

  • And if Thou call the sky and the empyrean contemptible, and if Thou say that the mine and the sea are poor— 3910
  • ور تو چرخ و عرش را خوانی حقیر ** ور تو کان و بحر را گویی فقیر

  • That is proper in reference to Thy perfection: Thine is the power of perfecting (all) mortalities,
  • آن به نسبت با کمال تو رواست ** ملک اکمال فناها مر تراست‌‌

  • For Thou art holy (and free) from danger and from non-existence: Thou art He that brings the non-existent ones into being and endows (them with existence).
  • که تو پاکی از خطر و ز نیستی ** نیستان را موجد و معنیستی‌‌