[Explaining that when injury befalls you from a creature of God, he in reality is like an instrument. The gnostic is he that refers (all action) to God, not to the instrument; and if he refer it to the instrument formally, he does so not in ignorance but for a purpose. Thus Abú Yazíd, may God sanctify his spirit, said, “During all these years I have never spoken to any creature or heard any creature speak to me; but people fancy that I am speaking and listening to them, because they do not see the Most Great Speaker, of whom they in relation to me are (only) the echo.” The intelligent hearer pays no heed to the echo. There is a well-known proverb to this effect, (namely), “The wall said to the nail, ‘Why are you splitting me?’ The nail replied, ‘Look at him who is hitting me.’”]
احمقانه از سنان رحمت مجو
زان شهی جو کان بود در دست او
Do not foolishly beg the spear for mercy: beg (mercy) of the King in whose hand it (the spear) is (held).
با سنان و تیغ لابه چون کنی
کو اسیر آمد به دست آن سنی
How shouldst thou supplicate the spear and sword which are captives in the hand of that Exalted One?
او به صنعت آزرست و من صنم
آلتی کو سازدم من آن شوم
He is (like) Ázar in craftsmanship, and I am the idol (made by Him): whatever instrument He may make of me, I become that.
گر مرا ساغر کند ساغر شوم
ور مرا خنجر کند خنجر شوم
If He make me a cup, I become a cup; and if He make me a dagger, I become a dagger.
گر مرا چشمه کند آبی دهم
ور مرا آتش کند تابی دهم
If He make me a fountain, I give water; and if He make me fire, I give heat.
گر مرا باران کند خرمن دهم
ور مرا ناوک کند در تن جهم
If He make rain of me, I give a cornstack; and if He make an arrow of me, I dart into the body.
گر مرا ماری کند زهر افکنم
ور مرا یاری کند خدمت کنم
If He make me a snake (márí), I emit venom; and if He make me a friend (yárí), I do (kindly) service.
من چو کلکم در میان اصبعین
نیستم در صف طاعت بِیْنبِیْن
I am as a pen between His two fingers: I am not a waverer in the ranks of obedience (to Him).”
خاک را مشغول کرد او در سخن
یک کفی بربود از آن خاک کهن
He (Azrael) engaged the Earth in (this) discourse, (and meanwhile) he snatched from the old Earth a handful (of clay).
ساحرانه در ربود از خاکدان
خاک مشغول سخن چون بیخودان
(Deftly) like a magician he snatched it from the Earth, (whilst) the Earth was absorbed, like those beside themselves, in (listening to) his words.
بُرد تا حق تربت بیرای را
تا به مکتب آن گریزان پای را
He brought the inconsiderate clay to God: (he brought) the runaway (back) to school.
گفت یزدان که به علم روشنم
که تو را جلاد این خلقان کنم
God said, “(I swear) by My resplendent knowledge, I will make thee the executioner of these (My) creatures.”
گفت یا رب دشمنم گیرند خلق
چون فشارم خلق را در مرگْ حلق
He replied, “O Lord, Thy creatures will regard me as their enemy when I strangle them at death.
تو روا داری خداوند سنی
که مرا مبغوض و دشمنرو کنی؟
Dost Thou deem it right, O exalted Lord, to make me hated and like a foe in appearance?”
گفت اسبابی پدید آرم عیان
از تب و قولنج و سرسام و سنان
He (God) said, “I will bring into clear view certain causes, (such as) fever and dysentery and phrenitis and spear(-wounds);
که بگردانم نظرشان را ز تو
در مرضها و سببهای سهتو
For (so) I will turn their attention from thee to the diseases and threefold causes (of death).”
گفت یا رب بندگان هستند نیز
که سببها را بدرند ای عزیز
He (Azrael) replied, “O Lord, there are also servants (of Thine) who rend (shatter the illusion of) causes, O Almighty.”
چشمشان باشد گذاره از سبب
در گذشته از حجب از فضل رب
Their eye pierces through the cause: by the grace of the Lord, it has passed beyond (all) veils.
سرمهٔ توحید از کحال حال
یافته رسته ز علت و اعتلال
It has obtained the collyrium of Unity from the oculist of ecstasy and has been delivered from ailment and infirmity.
ننگرند اندر تب و قولنج و سل
راه ندهند این سببها را به دل
They do not look at fever and dysentery and consumption: they do not admit these causes into their heart;
زانک هر یک زین مرضها را دواست
چون دوا نپذیرد آن فعل قضاست
For every one of these diseases has its cure: when it becomes incurable, that is the act of the (Divine) Decree.
هر مرض دارد دوا میدان یقین
چون دوای رنج سرما پوستین
Know for certain that every disease has its cure, as (for example) a fur is the cure for the pain of cold;
چون خدا خواهد که مردی بفسرد
سردی از صد پوستین هم بگذرد
(Yet), when God wills that a man shall be frozen, the cold penetrates even a hundred furs
در وجودش لرزهای بنهد که آن
نه به جامه به شود نه از آشیان
And puts into his body a tremor that will not be made better by (wrapping himself in) clothes or by (snuggling in) the house.
چون قضا آید طبیب ابله شود
وان دوا در نفع هم گمره شود
When the Decree comes, the physician is made foolish, and the medicine too loses its beneficial effect.
کی شود محجوب ادراک بصیر
زین سببهای حجاب گولگیر
How should the perception of the (mystic) seer be veiled by these (secondary) causes, which are a veil to catch the dolt?
اصل بیند دیده چون اکمل بود
فرع بیند چونک مرد احول بود
When the eye is quite perfect, it sees the root (origin); when a man is squinteyed, it sees the branch (derivative).
فارسی متن کا ماخذ: گنجور
