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1
3868-3892

  • 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 animal throat is justly cut (i.e. when the sensual capacities and faculties of the soul have been mortified), there grows (from it) the human throat (i.e. the rational capacities and faculties), 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