Rumi's Masnavi - Both kinds of pictures are (evidence of) his mastery: those (ugly ones) are not (evidence of) his ugliness; they are (evidence of) his bounty.

Both kinds of pictures are (evidence of) his mastery: those (ugly ones) are not (evidence of) his ugliness; they are (evidence of) his bounty.

هر دو گونه نقش استادی اوست ** زشتی او نیست آن رادی اوست‏

He makes the ugly of extreme ugliness––it is invested with all (possible) uglinesses–– 2540

زشت را در غایت زشتی کند ** جمله زشتیها به گردش بر تند

In order that the perfection of his skill may be displayed, (and that) the denier of his mastery may be put to shame.

تا کمال دانشش پیدا شود ** منکر استادیش رسوا شود

And if he cannot make the ugly, he is deficient (in skill) hence He (God) is the Creator of (both) the infidel and the sincere (faithful).

ور نداند زشت کردن ناقص است ** زین سبب خلاق گبر و مخلص است‏

From this point of view, then, (both) infidelity and faith are bearing witness to His Lordliness, and both are bowing down in worship.

پس از این رو کفر و ایمان شاهدند ** بر خداوندیش و هر دو ساجدند

But know that the faithful (believer) bows down willingly, because he is seeking (God’s) pleasure and aiming (at that).

لیک مومن دان که طوعا ساجد است ** ز انکه جویای رضا و قاصد است‏

The infidel too is a worshipper of God, (though) unwillingly; but his aim is (directed towards) another object of desire. 2545

هست کرها گبر هم یزدان پرست ** لیک قصد او مرادی دیگر است‏

(It is true that) he keeps the King’s fortress in good repair; but he is claiming to be in command.

قلعه‌ای سلطان عمارت میکند ** لیک دعوی امارت میکند

He has become a rebel, to the intent that it may be his domain; (but) verily, in the end the fortress comes to be the King’s.

گشته یاغی تا که ملک او بود ** عاقبت خود قلعه سلطانی شود

The faithful believer keeps that fortress in good repair for the sake of the King, not for place (and power).

مومن آن قلعه برای پادشاه ** می‏کند معمور نه از بهر جاه‏

The ugly one (the infidel) says, “O King who createst the ugly, Thou art able for (able to create) the beautiful as well as the despicable (and) ugly.”

زشت گوید ای شه زشت آفرین ** قادری بر خوب و بر زشت مهین‏

The beautiful one (the faithful believer) says, “O King of beauty and comeliness, Thou hast made me free from defects.” 2550

خوب گوید ای شه حسن و بها ** پاک گردانیدیم از عیبها

How the Prophet, God bless and save him, gave injunctions to the sick man and taught him to pray.

وصیت کردن پیغامبر صلی الله علیه و آله مر آن بیمار را و دعا آموزانیدنش‏

The Prophet said to the sick man: “Say thus:––‘O Thou that makest easy that which is hard,

گفت پیغمبر مر آن بیمار را ** این بگو کای سهل کن دشوار را

Give good unto us in our present abode, and give good unto us in our future abode!

آتنا فی دار دنیانا حسن ** آتنا فی دار عقبانا حسن‏

Make the way agreeable to us as a garden: Thou indeed, O Glorious One, art our goal.’”

راه را بر ما چو بستان کن لطیف ** منزل ما خود تو باشی ای شریف‏

At the Gathering (for Judgement) the true believers will say, “O angel, is it not (the case) that Hell is the common road,

مومنان در حشر گویند ای ملک ** نی که دوزخ بود راه مشترک‏

2555(And that) true believer and infidel (alike) pass by it? We saw no smoke or fire in this road (which we have traversed). 2555

مومن و کافر بر او یابد گذار ** ما ندیدیم اندر این ره دود و نار

Lo, here is Paradise and the Court of safety: where, then, was that vile place of passage? ”

نک بهشت و بارگاه ایمنی ** پس کجا بود آن گذرگاه دنی‏

Then the angel will say, “The garden of greenery which ye saw in a certain spot as ye passed––

پس ملک گوید که آن روضه‏ی خضر ** که فلان جا دیده‏اید اندر گذر

That was Hell and the terrible place of chastisement, (but) unto you it became gardens and pleasaunces and trees.

دوزخ آن بود و سیاستگاه سخت ** بر شما شد باغ و بستان و درخت‏

Inasmuch as with this soul of hellish nature, (this) miscreant fiery one that seeks (to lead you into) temptation,

چون شما این نفس دوزخ خوی را ** آتشی گبر فتنه جوی را

Ye have striven (oft), and it hath become full of purity, and ye have quenched the fire (thereof) for God’s sake; 2560

جهدها کردید و او شد پر صفا ** نار را کشتید از بهر خدا

(Inasmuch as) the fire of lust, which was flaming, hath become the verdure of piety and the light of guidance (unto the true faith);

آتش شهوت که شعله می‏زدی ** سبزه‏ی تقوی شد و نور هدی‏

(Inasmuch as) at once the fire of anger in you hath turned to forbearance, and the darkness of ignorance in you hath turned to knowledge;

آتش خشم از شما هم حلم شد ** ظلمت جهل از شما هم علم شد

(Inasmuch as) the fire of greed in you hath turned to unselfishness, and that envy (which) was like thorns hath turned to roses;

آتش حرص از شما ایثار شد ** و آن حسد چون خار بد گلزار شد

Inasmuch as ye formerly extinguished all these fires of your own for God’s sake;

چون شما این جمله آتشهای خویش ** بهر حق کشتید جمله پیش پیش‏

And made the fiery soul like an orchard and cast in it the seed of fealty, 2565

نفس ناری را چو باغی ساختید ** اندر او تخم وفا انداختید

(Whilst) therein the nightingales of commemoration and glorification of God (were) singing sweetly in the garden by the river-side;

بلبلان ذکر و تسبیح اندر او ** خوش سرایان در چمن بر طرف جو

(Inasmuch as) ye have answered the call of God and have brought water into the blazing hell of your soul––

داعی حق را اجابت کرده‏اید ** در جحیم نفس آب آورده‏اید

Our Hell also in regard to you hath become greenery and roses and plenty and riches.”

دوزخ ما نیز در حق شما ** سبزه گشت و گلشن و برگ و نوا

What is the requital for well-doing, O son? Kindness and well-doing and valued recompense.

چیست احسان را مکافات ای پسر ** لطف و احسان و ثواب معتبر

“Did not ye say, ‘We are devoted (to God) - we are passing away before the attributes of Everlastingness? 2570

نی شما گفتید ما قربانی‏ایم ** پیش اوصاف بقا ما فانی‏ایم‏

We, whether we be cunning (sane) or mad, are intoxicated with that Cupbearer and that cup.

ما اگر قلاش و گر دیوانه‏ایم ** مست آن ساقی و آن پیمانه‏ایم‏

We lay our heads (submissively) upon His writ and mandate; we give our sweet lives in pawn (to Him).

بر خط و فرمان او سر می‏نهیم ** جان شیرین را گروگان می‏دهیم‏

So long as the thought of the Friend is in our inmost hearts, (all) our work is to serve (Him) and yield up our lives.’”

تا خیال دوست در اسرار ماست ** چاکری و جان سپاری کار ماست‏

Wheresoever the candle of tribulation hath been lighted, hundreds of thousands of loving souls are burnt.

هر کجا شمع بلا افروختند ** صد هزاران جان عاشق سوختند

Those lovers that are within the house (and nigh unto Him) are (as) moths to the candle of the face of the Friend. 2575

عاشقانی کز درون خانه‏اند ** شمع روی یار را پروانه‏اند

O heart, go where they are bright toward thee and are as a coat of mail to thee against afflictions,

ای دل آن جا رو که با تو روشن‏اند ** وز بلاها مر ترا چون جوشن‏اند

And give thee a place within their souls, that they may fill thee with wine, like a cup.

ز آن میان جان ترا جا می‏کنند ** تا ترا پر باده چون جامی کنند

Take thy abode within their souls: O radiant full-moon, make thy home in the sky!

در میان جان ایشان خانه گیر ** در فلک خانه کن ای بدر منیر

Like Mercury, they will open the book of the heart, that they may reveal mysteries unto thee.

چون عطارد دفتر دل واکنند ** تا که بر تو سرها پیدا کنند

Stay beside thy kinsfolk––how art thou roaming abroad? Cleave to the perfect Moon if thou art a piece of the moon. 2580

پیش خویشان باش چون آواره‏ای ** بر مه کامل زن ار مه پاره‏ای‏

What is the (cause of the) part’s keeping aloof from its whole? What is (the cause of) all this mixture with (that which is) diverse?

جزو را از کل خود پرهیز چیست ** با مخالف این همه آمیز چیست‏

Behold how the genus hath become species in the process (of differentiation): behold how the unseen things have become visible in (their) escape (from occultation).

جنس را بین نوع گشته در روش ** غیبها بین گشته عین از پرتوش‏

So long as thou wouldst fain be wheedled like a woman, O man without wisdom, (thou wilt remain imperfect): how wilt thou be helped by lies and wheedling?

تا چون زن عشوه خری ای بی‏خرد ** از دروغ و عشوه کی یابی مدد

Thou art taking flattery and sweet words and cajolement and putting them, like a woman, in thy bosom.

چاپلوس و لفظ شیرین و فریب ** می‏ستانی می‏نهی چون زر به جیب‏

For thee the revilings and blows of the (spiritual) kings would be better than the praise of the unrighteous. 2585

مر ترا دشنام و سیلی شهان ** بهتر آید از ثنای گمرهان‏

Swallow the slaps of the (spiritual) kings, do not swallow the honey of the rabble, to the end that through the fortune of (those) personages thou mayst (thyself) become a personage;

صفع شاهان خور مخور شهد خسان ** تا کسی گردی ز اقبال کسان‏

Because from them come felicity and robes of honour and felicity: under the shelter of the spirit, body becomes soul.

ز آنک از ایشان خلعت و دولت رسد ** در پناه روح جان گردد جسد

Wherever thou seest one (that is) naked and destitute, know that he hath fled from the (spiritual) master,

هر کجا بینی برهنه و بی‏نوا ** دان که او بگریخته ست از اوستا