Rumi's Masnavi - Hand and tool are as stone and iron; there must be a pair: (the existence of) a pair is the condition (necessary) for bringing to birth.

Hand and tool are as stone and iron; there must be a pair: (the existence of) a pair is the condition (necessary) for bringing to birth.

دست و آلت همچو سنگ و آهن است ** جفت باید جفت شرط زادن است‏

The One is He who hath no consort and no tool; in number there is doubt, and that One is beyond doubt. 310

آن که بی‏جفت است و بی‏آلت یکی است ** در عدد شک است و آن یک بی‏شکی است‏

Those who say “two” or “three” or more than these (numbers) are certainly agreed in (affirming the existence of) One.

آن که دو گفت و سه گفت و بیش ازین ** متفق باشند در واحد یقین‏

When squinting has been put aside (so that they see correctly), they become alike: the assertors of two or three become assertors of Unity.

احولی چون دفع شد یکسان شوند ** دو سه گویان هم یکی گویان شوند

If you are a ball in His polo-field, keep spinning round from (the blows of) His polo-stick.

گر یکی گویی تو در میدان او ** گرد بر می‏گرد از چوگان او

The ball becomes right and flawless (only) at the time when it is made to dance by the stroke of the King's hand.

گوی آن گه راست و بی‏نقصان شود ** که ز زخم دست شه رقصان شود

Give ear heedfully to these (sayings), O squinting one: apply the eye-salve by way of the ear. 315

گوش دار ای احول اینها را به هوش ** داروی دیده بکش از راه گوش‏

Holy words, then, do not abide in blind hearts, (but) go to the Light whence they came,

پس کلام پاک در دلهای کور ** می‏نپاید می‏رود تا اصل نور

While the (guileful) spell of the Devil goes into crooked (perverse) hearts as a crooked shoe on to a crooked foot.

و آن فسون دیو در دلهای کژ ** می‏رود چون کفش کژ در پای کژ

Though you may learn Wisdom by rote, it becomes quit of you when you are unworthy (to receive it);

گر چه حکمت را به تکرار آوری ** چون تو نااهلی شود از تو بری‏

And though you write it and note it (down), and though you brag (about it) and expound it,

ور چه بنویسی نشانش می‏کنی ** ور چه می‏لافی بیانش می‏کنی‏

It withdraws its face from you, O disputatious one: it snaps its bonds and (takes) flight from you. 320

او ز تو رو در کشد ای پر ستیز ** بندها را بگسلد وز تو گریز

(But) if you read not and it sees your ardour (of love), Knowledge will be a bird docile (and obedient) to your hand.

ور نخوانی و ببیند سوز تو ** علم باشد مرغ دست‏آموز تو

It does not abide with every unskilled tiro: (it is) like a peacock (which does not stay) in the house of a peasant.

او نپاید پیش هر نااوستا ** همچو طاوسی به خانه‏ی روستا

How the King found his falcon in the house of a decrepit old woman.

یافتن پادشاه باز را به خانه‏ی کمپیر زن

Religion is not (like) the falcon that fled from the King to the old crone who was sifting flour

دین نه آن باز است کاو از شه گریخت ** سوی آن کمپیر کاو می‏آرد بیخت‏

That she might cook tutmáj for her children. (When) she saw the beautiful well-born falcon,

تا که تتماجی پزد اولاد را ** دید آن باز خوش خوش زاد را

She tied its little foot and clipped its wings; she cut its talons and fed it with straw. 325

پایکش بست و پرش کوتاه کرد ** ناخنش ببرید و قوتش کاه کرد

“Unworthy folk,” said she, “have not kept thee in (good) trim: thy wings are overgrown and thy talons have become long.

گفت نااهلان نکردندت به ساز ** پر فزود از حد و ناخن شد دراز

Every unworthy one's hand makes thee ill: come to thy mother that she may take care of thee.”

دست هر نااهل بیمارت کند ** سوی مادر آ که تیمارت کند

Know, O friend, that such is the affection of the fool: the fool ever walks crookedly on the way.

مهر جاهل را چنین دان ای رفیق ** کژ رود جاهل همیشه در طریق‏

The King's day became late (far-spent) in searching (for the falcon): he went (at last) to the old woman and the tent (where she lived).

روز شه در جستجو بی‏گاه شد ** سوی آن کمپیر و آن خرگاه شد

Suddenly he espied the falcon amidst smoke and dust: the King wept sorely over it and made lament. 330

دید ناگه باز را در دود و گرد ** شه بر او بگریست زار و نوحه کرد

He said, “Albeit this is the retribution for thy deed, in that thou art not firm in keeping faith with me,

گفت هر چند این جز ای کار تست ** که نباشی در وفای ما درست‏

(Yet) how shouldst thou take flight from Paradise to Hell, heedless of (the text) the people of the Fire (and those of Paradise) are not equal?

چون کنی از خلد زی دوزخ فرار ** غافل از لا یستوی اصحاب نار

This is the fitting reward for one that unconscionably flees from the King who knows (him) well to the house of an old hag.”

این سزای آن که از شاه خبیر ** خیره بگریزد به خانه‏ی گنده پیر

(Meanwhile) the falcon was rubbing its wings against the King's hand: without tongue it was saying, “I have sinned.”

باز می‏مالید پر بر دست شاه ** بی‏زبان می‏گفت من کردم گناه‏

Where then should the vile (sinner) plead piteously, where should he moan, if Thou wilt accept naught but good, O bountiful (King)? 335

پس کجا زارد کجا نالد لئیم ** گر تو نپذیری بجز نیک ای کریم‏

The King's grace makes the soul sin-seeking, because the King makes every foul thing fair.

لطف شه جان را جنایت جو کند ** ز آنکه شه هر زشت را نیکو کند

Go, do not commit foulness, for (even) our fair deeds appear foul in the sight of our beauteous (Loved One).

رو مکن زشتی که نیکیهای ما ** زشت آمد پیش آن زیبای ما

You deemed your service worthy: thereby you raised the banner of sin.

خدمت خود را سزا پنداشتی ** تو لوای جرم از آن افراشتی‏

Forasmuch as praise and prayer were vouchsafed to you, through making that prayer your heart became vainglorious.

چون ترا ذکر و دعا دستور شد ** ز آن دعاکردن دلت مغرور شد

You regarded yourself as speaking (confidentially) with God. Oh, (there is) many a one that becomes separated (from God) by this opinion. 340

هم سخن دیدی تو خود را با خدا ** ای بسا کاو زین گمان افتد جدا

Although the King sit with you on the ground, know yourself and sit better (with more decorum and reverence).

گر چه با تو شه نشیند بر زمین ** خویشتن بشناس و نیکوتر نشین‏

The falcon said, “O King, I am penitent, I am converted, I am embracing Islam anew.

باز گفت ای شه پشیمان می‏شوم ** توبه کردم نو مسلمان می‏شوم‏

He whom Thou makest drunken and pot-valiant—if from drunkenness he walk crookedly, do Thou accept his excuse.

آن که تو مستش کنی و شیر گیر ** گر ز مستی کج رود عذرش پذیر

Though my talons are gone, when thou art mine I tear off the forelock of the sun;

گر چه ناخن رفت چون باشی مرا ** بر کنم من پرچم خورشید را

And though my wings are gone, when Thou art kind to me the heavenly sphere loses its play (ceases to revolve). 345

ور چه پرم رفت چون بنوازیم ** چرخ بازی گم کند در بازیم‏

If Thou bestow a belt on me, I will uproot the mountain; if Thou give me a pen, I will break the banners.

گر کمر بخشیم که را بر کنم ** گر دهی کلکی علمها بشکنم‏

After all, my body is not inferior to (that of) a gnat: with my wings I confound the kingdom of Nimrod.

آخر از پشه نه کم باشد تنم ** ملک نمرودی به پر بر هم زنم‏

Suppose me to be (as) the flocks of (small) birds in weakness, suppose every one of my enemies to be as the elephant,

در ضعیفی تو مرا بابیل گیر ** هر یکی خصم مرا چون پیل گیر

(Yet if) I cast a baked (clay) pellet the size of a hazelnut, my pellet in its effect is like (equal to) a hundred mangonels (ballistas).”

قدر فندق افکنم بندق حریق ** بندقم در فعل صد چون منجنیق‏

Moses came to battle with his one rod and made an onset against Pharaoh and (all) his swords. 350

موسی آمد در وغا با یک عصاش ** زد بر آن فرعون و بر شمشیرهاش‏

Every Prophet who by himself has knocked at that door (and besought God to help him) has alone (single-handed) fought (victoriously) against the whole world.

هر رسولی یک تنه کان در زده ست ** بر همه آفاق تنها بر زده ست‏

When Noah begged of Him (God) a sword, through Him (at His command) the waves of the Flood became of sword-like temper.

نوح چون شمشیر در خواهید ازو ** موج طوفان گشت از او شمشیر خو

O Ahmad (Mohammed), who (what) indeed are the armies of the earth? Behold the moon in heaven (and) split her brow,

احمدا خود کیست اسپاه زمین ** ماه بین بر چرخ و بشکافش جبین‏

In order that the ignorant astronomer may know that this cycle is thy cycle, not the cycle of the moon.

تا بداند سعد و نحس بی‏خبر ** دور تست این دور نه دور قمر

It is thy cycle, because (even) Moses, he who spoke (with God), was constantly yearning after this cycle of thine. 355

دور تست ایرا که موسای کلیم ** آرزو می‏برد زین دورت مقیم‏

When Moses beheld the splendour of thy cycle, in which the dawn of Revelation was arising,

چون که موسی رونق دور تو دید ** کاندر او صبح تجلی می‏دمید

He said, “O Lord, what cycle of mercy is that? It is beyond mercy: there (in that cycle) is vision (of Thee).

گفت یا رب آن چه دور رحمت است ** بر گذشت از رحمت آن جا رویت است‏

Plunge Thy Moses in the seas (of Time) and bring him up (to the surface) from the midst of the cycle of Ahmad (Mohammed).”

غوطه ده موسای خود را در بحار ** از میان دوره‏ی احمد بر آر