Rumi's Masnavi - I do not look at the cause (His wrath), which is temporal, inasmuch as the temporal (only) produces something temporal (like itself).

I do not look at the cause (His wrath), which is temporal, inasmuch as the temporal (only) produces something temporal (like itself). 2640

من سبب را ننگرم کان حادث است ** ز انکه حادث حادثی را باعث است‏

I am regarding (His eternally) precedent mercy: whatsoever is temporal I rend in twain.

لطف سابق را نظاره می‏کنم ** هر چه آن حادث دو پاره می‏کنم‏

Grant that my declining to worship (Adam) was from envy; (yet) that envy arises from love (of God), not from denial (of obedience to His command).

ترک سجده از حسد گیرم که بود ** آن حسد از عشق خیزد نز جحود

’Tis certain, all envy arises from love, (for fear) lest another become the companion of the beloved.

هر حسد از دوستی خیزد یقین ** که شود با دوست غیری همنشین‏

Brooding jealousy is the necessary consequence of love, just as saying ‘Live long!’ must follow the sneeze.

هست شرط دوستی غیرت پزی ** همچو شرط عطسه گفتن دیر زی‏

Since there was no play but this on His board, and He said, ‘Play,’ what more can I do? 2645

چون که بر نطعش جز این بازی نبود ** گفت بازی کن چه دانم در فزود

I played the one play (move) that there was, and cast myself into woe.

آن یکی بازی که بد من باختم ** خویشتن را در بلا انداختم‏

Even in woe I am tasting His delights: I am mated by Him, mated by Him, mated by Him!

در بلا هم می‏چشم لذات او ** مات اویم مات اویم مات او

How shall any one, O noble sir, in (this world of) six directions deliver himself from the shashdara (the place with six doors)?

چون رهاند خویشتن را ای سره ** هیچ کس در شش جهت از شش دره‏

How shall the part of the six escape from the whole of the six, especially when the Unconditioned sets it wrong?

جزو شش از کل شش چون وارهد ** خاصه که بی‏چون مر او را کژ نهد

Whoever is in the six is in the fire; (only) He that is the creator of the six will deliver him. 2650

هر که در شش او درون آتش است ** اوش برهاند که خلاق شش است‏

Truly, whether it be infidelity or faith in Him (to which he is predestined), he is the hand-loom (instrument) of the Lord and belongs to Him.”

خود اگر کفر است و گر ایمان او ** دست باف حضرت است و آن او

How Mu‘áwiya again exposed the deceitfulness of Iblís.

باز تقریر کردن معاویه با ابلیس مکر او را

The Amír said to him, “These things are true, but your share in these things is wanting.

گفت امیر او را که اینها راست است ** لیک بخش تو ازینها کاست است‏

You have waylaid hundreds of thousands like me: you have made a hole and have come into the treasure-house.

صد هزاران را چو من تو ره زدی ** حفره کردی در خزینه آمدی‏

You are fire and naphtha: you are fire: I cannot help being burned by you. Who is there whose raiment is not torn to pieces by your hand?

آتشی از تو نسوزم چاره نیست ** کیست کز دست تو جامه‏ش پاره نیست‏

Inasmuch as it is your nature, O fire, to be a cause of burning, there is no help but you must burn something. 2655

طبعت ای آتش چو سوزانیدنی است ** تا نسوزانی تو چیزی چاره نیست‏

This is God's curse (on you), that He makes you burn (things) and makes you the master of all thieves.

لعنت این باشد که سوزانت کند ** اوستاد جمله دزدانت کند

You have spoken with God and heard (Him speak) face to face: what should I be (able to do) before your deceit, O enemy?

با خدا گفتی شنیدی رو برو ** من چه باشم پیش مکرت ای عدو

Your stock of knowledge is like the sound of (the fowler's) whistle: it is the cry of birds, but it is bird-ensnaring.

معرفتهای تو چون بانگ صفیر ** بانگ مرغانی است لیکن مرغ گیر

That (whistle) has waylaid myriads of birds, the bird (in each case) being duped (by the fancy) that a friend is come.

صد هزاران مرغ را آن ره زده ست ** مرغ غره کاشنایی آمده ست‏

When it hears in the air the sound of the whistle, it comes (down) from the air and is made captive here. 2660

در هوا چون بشنود بانگ صفیر ** از هوا آید شود اینجا اسیر

Through your deceit the people of Noah are in lamentation: they have hearts charred and bosoms (torn) to shreds.

قوم نوح از مکر تو در نوحه‏اند ** دل کباب و سینه شرحه شرحه‏اند

You gave ‘Ád in this world to the wind (of destruction): you cast (them) into torment and sorrows.

عاد را تو باد دادی در جهان ** در فگندی در عذاب و اندهان‏

Through you was the stoning of the people of Lot: through you were they sunk in the black rain-water.

از تو بود آن سنگسار قوم لوط ** در سیاه آبه ز تو خوردند غوط

Through you was the brain of Nimrod crumbled, O you that have raised thousands of turmoils!

مغز نمرود از تو آمد ریخته ** ای هزاران فتنه‏ها انگیخته‏

Through you the intelligence of Pharaoh, the acute and sage, became blinded, (so that) he found no understanding. 2665

عقل فرعون ذکی فیلسوف ** کور گشت از تو نیابید او وقوف‏

Through you also Bú Lahab became an unworthy one; through you also Bu ’l- Hakam became a Bú Jahl.

بو لهب هم از تو نااهلی شده ** بو الحکم هم از تو بو جهلی شده‏

O you that on this chessboard, for the sake of remembrance, have checkmated hundreds of thousands of masters,

ای بر این شطرنج بهر یاد را ** مات کرده صد هزار استاد را

O you by whose difficult attacking moves (our) hearts have been burned and your (own) heart has been blackened,

ای ز فرزین بندهای مشکلت ** سوخته دلها سیه گشته دلت‏

You are the sea of cunning, (and all) the creatures (are but) a drop: you are like a mountain and (we) simple ones (are but) a mote.

بحر مکری تو خلایق قطره‏ای ** تو چو کوهی وین سلیمان ذره‏ای‏

Who shall escape from your cunning, O adversary? We are drowned in the flood, except them that are protected (by God). 2670

کی رهد از مکر تو ای مختصم ** غرق طوفانیم الا من عصم‏

By you many a fortunate star has been burned: by you many an army and host have been scattered.”

بس ستاره‏ی سعد از تو محترق ** بس سپاه و جمع از تو مفترق‏

How Iblís again replied to Mu‘áwiya.

باز جواب گفتن ابلیس معاویه را

Iblís said to him, “Unravel these knot (and apprehend the matter): I am the touchstone for the false coin and the true.

گفت ابلیسش گشای این عقد را ** من محکم قلب را و نقد را

God hath made me the test of lion and cur, God hath made me the test of genuine coin and counterfeit.

امتحان شیر و کلبم کرد حق ** امتحان نقد و قلبم کرد حق‏

When have I blackened the false coin's face? I am the money-changer: I have (only) valued it.

قلب را من کی سیه رو کرده‏ام ** صیرفی‏ام قیمت او کرده‏ام‏

To the good I act as guide, the dry branches I rip off. 2675

نیکوان را ره نمایی می‏کنم ** شاخه‏های خشک را بر می‏کنم‏

I lay these (different) sorts of fodder (before people)—for what purpose? In order that it may be seen of what kind the animal is.

این علفها می‏نهم از بهر چیست ** تا پدید آید که حیوان جنس کیست‏

When a wolf bears young to an antelope, and there is some doubt whether it (the young one) has the nature of wolf or antelope,

گرگ از آهو چو زاید کودکی ** هست در گرگیش و آهویی شکی‏

Drop you grass and bones in front of it (and see) to which side it quickly steps.

تو گیاه و استخوان پیشش بریز ** تا کدامین سو کند او گام تیز

If it comes towards the bones, it is canine; and if it craves the grass, it is assuredly of the antelope race.

گر به سوی استخوان آید سگ است ** ور گیا خواهد یقین آهو رگ است‏

A wrath and a mercy were wedded to one another: from these twain was born the world of good and evil. 2680

قهر و لطفی جفت شد با همدگر ** زاد از این هر دو جهانی خیر و شر

Offer grass and bones, offer the food of the flesh and the food of the spirit.

تو گیاه و استخوان را عرضه کن ** قوت نفس و قوت جان را عرضه کن‏

If he seek the food of the flesh, he is bobtailed (worthless), and if he desire the food of the spirit, he is a (spiritual) chief.

گر غذای نفس جوید ابتر است ** ور غذای روح خواهد سرور است‏

If he serve the body, he is an ass; and if he go into the sea of the spirit, he will find pearls.

گر کند او خدمت تن هست خر ** ور رود در بحر جان یابد گهر

Although these twain—good and evil—are different, yet these twain are (engaged) in one work.

گر چه این دو مختلف خیر و شراند ** لیک این هر دو به یک کار اندراند

The prophets offer devotions, the enemies (of God) offer lusts. 2685

انبیا طاعات عرضه می‏کنند ** دشمنان شهوات عرضه می‏کنند

How should I make the good man bad? I am not God. I am (only) a prompter, I am not their creator.

نیک را چون بد کنم یزدان نی‏ام ** داعیم من خالق ایشان نی‏ام‏

(How) should I make the fair foul? I am not the Lord. I am (only) a mirror for the foul and the fair.

خوب را من زشت سازم رب نه‏ام ** زشت را و خوب را آیینه‏ام‏

The Hindoo burnt a mirror in vexation, saying, ‘This (mirror) causes a man to look black-faced.’

سوخت هندو آینه از درد را ** کاین سیه رو می‏نماید مرد را

He (God) hath made me an informer and truth-teller, that I may tell where the ugly one is and where the beautiful.

او مرا غماز کرد و راست گو ** تا بگویم زشت کو و خوب کو