بخش 125 - جواب گفتن انبیا طعن ایشان را و مثل زدن ایشان را

Oh, alas that in (the case of) your disease the remedy has become for you the poison of soul- wringing (Divine) vengeance.

This lamp (of spiritual admonition) has increased the darkness of that (diseased) eye, since God has set (over it) the veil of wrath.

What dominion shall we crave from you? for our dominion is greater than the sky.”

What glory should the sea of pearls acquire from the ship— especially a ship that has been filled with dung?

Oh, alas for that eye blind and blear! Therein a sun seemed as (insignificant as) a mote.

In an Adam who was without like or equal the eye of Iblís discerned naught but a piece of clay.

The devilish eye showed (saw) his (Adam's) spring as winter: it moved in the direction where its (original) home was.

Oh, many a fortune that comes now and then to the unfortunate one, and he turns away (from it)!

Oh, many a beloved who comes unbeknown to an ill-starred one, and he knows not how to make love!

This that misleads the eye is our (original) damnation, and this that turns the heart (from seeing the truth) is (our) evil destiny.

Since to you the idol of stone has become an object of adoration, the curse (of God) and blindness have o’ershadowed you.

When your stone is a fitting partner for God, how are not intellect and spirit fitting confidants of God?

The dead gnat has become the consort of the humá: how (then) is the living one not fit to be the confidant of the King?

Or, maybe, (’tis because) the dead one is fashioned by you, (whereas) the living gnat is fashioned by God.

Ye are in love with yourselves and the thing manufactured by yourselves: to serpents' tails the serpent's head is a law.

In that tail there is no fortune or happiness; in that head there is no pleasure or delight.

That serpent's tail is circling around the head: both those friends are fit and suited (to each other).

So says the Sage of Ghazna in the Iláhí-náma, if thou wilt hearken well—

“Do not behave as a (presumptuous) meddler in the decree of (Divine) fore-ordainment: the ass's shape is suited to the ass's ear.”

Limbs and bodies are congruous; qualities are congruous with souls.

Unquestionably the quality of every soul has congruity with the soul; for God fashions it (accordingly).

Inasmuch as He hath joined the quality to the soul, know that it (the quality) is congruous, like eyes and face.

The (good and evil) qualities are congruous in the good and evil (souls): congruous are the letters that God hath written.

The eye and the heart are between two fingers like a pen in the hand of the writer, O Husayn.

(These) are the fingers of Grace and Wrath, and between them the pen, the heart, is in a state of distress or ease (caused) by these fingers.

O pen, if thou art one that (duly) magnifies (God), consider whose two fingers thou art between.

All thy volition and movement are (controlled) by this finger: thy head (point) is on the crossways of the assembly-place.

These letters (symbolising) thy (diverse) states are of His inditing: thy forming a purpose and changing it is just from His forming a purpose and changing it.

There is no way but supplication and self-abasement: not every pen is conscious of this subjection to (Divine) control.

The pen knows this (control), but (only) according to its (fore-ordained) measure: it manifests its measure (of knowledge) in good and evil (actions).

(As regards) that (apologue) which they attached to the hare and the elephant, so that they confused (the dispensation of) eternity with (mere) tricks,