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