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3884-3933

  • 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

  • He that made to grow can burn (destroy), because when He has torn, He can sew (mend).
  • آن که رویانید داند سوختن ** ز آن که چون بدرید داند دوختن‌‌

  • Every autumn He burns (withers) the garden; (then) He makes to grow again the rose that dyes (the garden),
  • می‌‌بسوزد هر خزان مر باغ را ** باز رویاند گل صباغ را

  • Saying, “O thou who wert withered, come forth, be fresh, once more be fair and of fair renown!” 3915
  • کای بسوزیده برون آ تازه شو ** بار دیگر خوب و خوب آوازه شو

  • The eye of the narcissus became blind: He restored it; the throat of the reed was cut: He himself fostered it again (and revived it).
  • چشم نرگس کور شد بازش بساخت ** حلق نی ببرید و بازش خود نواخت‌‌

  • Since we are made (by God) and are not makers, we are not (entitled to be anything) but humble and content.
  • ما چو مصنوعیم و صانع نیستیم ** جز زبون و جز که قانع نیستیم‌‌

  • We all are of the flesh and busy with fleshliness: if Thou call us not (to Thyself), we all are Ahrimans (Devils).
  • ما همه نفسی و نفسی می‌‌زنیم ** گر نخوانی ما همه اهرمنیم‌‌

  • (If) we have been delivered from Ahriman, (it is only) because Thou hast redeemed our souls from blindness.
  • ز آن ز اهرمن رهیدستیم ما ** که خریدی جان ما را از عمی‌‌

  • Thou art the Guide of every one that hath life: what is the blind man without staff and guide? 3920
  • تو عصا کش هر که را که زندگی است ** بی‌‌عصا و بی‌‌عصا کش کور چیست‌‌

  • Excepting Thee (alone), whatsoever is sweet or unsweet is man-destroying and the essence of fire.
  • غیر تو هر چه خوش است و ناخوش است ** آدمی سوز است و عین آتش است‌‌

  • Any one to whom fire is a refuge and support becomes both a Magian and a Zoroaster.
  • هر که را آتش پناه و پشت شد ** هم مجوسی گشت و هم زردشت شد

  • Everything except Allah is vain: verily the grace of Allah is a cloud pouring abundantly and continually.
  • کل شی‌‌ء ما خلا الله باطل ** إن فضل الله غیم هاطل‌‌

  • Returning to the story of ‘Alí—may God honour his person!— and how generously he behaved to his murderer.
  • باز گشتن به حکایت امیر المؤمنین علی کرم الله وجهه و مسامحت کردن او با خونی خویش‌‌

  • Go back to ‘Alí and his murderer, and the kindness he showed to the murderer, and his superiority (moral and spiritual excellence).
  • باز رو سوی علی و خونی‌‌اش ** و آن کرم با خونی و افزونی‌‌اش‌‌

  • He said, “Day and night I see the enemy with my eyes, (but) I have no anger against him, 3925
  • گفت دشمن را همی بینم به چشم ** روز و شب بر وی ندارم هیچ خشم

  • Because death has become sweet as manna to me: my death has laid fast hold of resurrection.”
  • ز آنکه مرگم همچو من خوش آمده ست ** مرگ من در بعث چنگ اندر زده ست‌‌

  • The death of deathlessness is lawful to us, the provision of unprovidedness is a bounty to us.
  • مرگ بی‌‌مرگی بود ما را حلال ** برگ بی‌‌برگی بود ما را نوال‌‌

  • ’Tis death outwardly but life inwardly: apparently ’tis a cutting-off (decease), in secret (in reality) ’tis permanence (life without end).
  • ظاهرش مرگ و به باطن زندگی ** ظاهرش ابتر نهان پایندگی‌‌

  • To the embryo in the womb birth is a going (to another state of existence): in the world it (the embryo) blossoms anew.
  • در رحم زادن جنین را رفتن است ** در جهان او را ز نو بشکفتن است‌‌

  • “Since I have intense love and longing for death, the prohibition do not cast yourselves (into destruction) is (meant) for me, 3930
  • چون مرا سوی اجل عشق و هواست ** نهی لا تلقوا بأيدیکم مراست‌‌

  • Because (only) the sweet berry is prohibited; (for) how should it become necessary to prohibit the sour one?
  • ز آنکه نهی از دانه‌‌ی شیرین بود ** تلخ را خود نهی حاجت کی شود

  • The berry that has a sour kernel and rind—its very sourness and disagreeableness are (serve as) a prohibition of it.
  • دانه‌‌ای که تلخ باشد مغز و پوست ** تلخی و مکروهی‌‌اش خود نهی اوست‌‌

  • To me the berry of dying has become sweet: (the text) nay, they are living has come (from God) on my account.
  • دانه‌‌ی مردن مرا شیرین شده ست ** بل هم احیاء پی من آمده ست‌‌