In Book Three of the Masnavi, during the tale of the Deputy of Bukhara, Rumi uses the character of Sadr-i Jahan to illustrate the Divine approach to justice and mercy. Upon sensing the profound suffering of his exiled lover, Sadr-i Jahan reflects that there is no need to frighten someone who is already terrified. He explains, 'I frighten the secure with knowledge; I remove fear from the fearful with clemency' (*آمنان را من بترسانم به علم / خایفان را ترس بردارم به حلم*).

This reflects the Sufi theological principle that God's attributes of Majesty (*Jalal*) are meant to discipline the arrogant and spiritually secure, while His attributes of Beauty and Mercy (*Jamal*) are reserved to comfort the humble, the fearful, and the broken-hearted. Like a skilled patcher, the Beloved gives each soul the specific remedy it requires.

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## Original content
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آن بخاری نیز خود بر شمع زد 
گشته بود از عشقش آسان آن کبد
آه سوزانش سوی گردون شده 
در دل صدر جهان مهر آمده
گفته با خود در سحرگه کای احد 
حال آن آوارهٔ ما چون بود
او گناهی کرد و ما دیدیم لیک 
رحمت ما را نمی‌دانست نیک
خاطر مجرم ز ما ترسان شود 
لیک صد اومید در ترسش بود
من بترسانم وقیح یاوه را 
آنک ترسد من چه ترسانم ورا
بهر دیگ سرد آذر می‌رود 
نه بدان کز جوش از سر می‌رود
آمنان را من بترسانم به علم 
خایفان را ترس بردارم به حلم
پاره‌دوزم پاره در موضع نهم 
هر کسی را شربت اندر خور دهم
هست سر مرد چون بیخ درخت 
زان بروید برگهاش از چوب سخت
درخور آن بیخ رسته برگها 
در درخت و در نفوس و در نهی
برفلک پرهاست ز اشجار وفا 
اصلها ثابت و فرعه فی السما
چون برست از عشق پر بر آسمان 
چون نروید در دل صدر جهان
موج می‌زد در دلش عفو گنه 
که ز هر دل تا دل آمد روزنه
که ز دل تا دل یقین روزن بود 
نه جدا و دور چون دو تن بود
متصل نبود سفال دو چراغ 
نورشان ممزوج باشد در مساغ
هیچ عاشق خود نباشد وصل‌جو 
که نه معشوقش بود جویای او
لیک عشق عاشقان تن زه کند 
عشق معشوقان خوش و فربه کند
چون درین دل برق مهر دوست جست 
اندر آن دل دوستی می‌دان که هست
در دل تو مهر حق چون شد دوتو 
هست حق را بی گمانی مهر تو
هیچ بانگ کف زدن ناید بدر 
از یکی دست تو بی دستی دگر
تشنه می‌نالد که ای آب گوار 
آب هم نالد که کو آن آب‌خوار
جذب آبست این عطش در جان ما 
ما از آن او و او هم آن ما
حکمت حق در قضا و در قدر 
کرد ما را عاشقان همدگر
جمله اجزای جهان زان حکم پیش 
جفت جفت و عاشقان جفت خویش
هست هر جزوی ز عالم جفت‌خواه 
راست همچون کهربا و برگ کاه
آسمان گوید زمین را مرحبا 
با توم چون آهن و آهن‌ربا
آسمان مرد و زمین زن در خرد 
هرچه آن انداخت این می‌پرورد
چون نماند گرمیش بفرستد او 
چون نماند تری و نم بدهد او
برج خاکی خاک ارضی را مدد 
برج آبی تریش اندر دمد
برج بادی ابر سوی او برد 
تا بخارات وخم را بر کشد
برج آتش گرمی خورشید ازو 
همچو تابهٔ سرخ ز آتش پشت و رو
هست سرگردان فلک اندر زمن 
همچو مردان گرد مکسب بهر زن
وین زمین کدبانویها می‌کند 
بر ولادات و رضاعش می‌تند
پس زمین و چرخ را دان هوشمند 
چونک کار هوشمندان می‌کنند
گر نه از هم این دو دلبر می‌مزند 
پس چرا چون جفت در هم می‌خزند
بی زمین کی گل بروید و ارغوان 
پس چه زاید ز آب و تاب آسمان
بهر آن میلست در ماده به نر 
تا بود تکمیل کار همدگر
میل اندر مرد و زن حق زان نهاد 
تا بقا یابد جهان زین اتحاد
میل هر جزوی به جزوی هم نهد 
ز اتحاد هر دو تولیدی زهد
شب چنین با روز اندر اعتناق 
مختلف در صورت اما اتفاق
روز و شب ظاهر دو ضد و دشمنند 
لیک هر دو یک حقیقت می‌تنند
هر یکی خواهان دگر را همچو خویش 
از پی تکمیل فعل و کار خویش
زانک بی شب دخل نبود طبع را 
پس چه اندر خرج آرد روزها

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## English translation
That Bukharan, too, threw himself upon the flame—
His liver had grown easy through love of it.
His burning sigh had risen toward the heavens,
And love had come into the heart of the Ṣadr-i Jahān.

He said to himself at dawn: "O Aḥad!
What is the state of that wanderer of ours?
He sinned, and we saw it—yet
He did not truly know our mercy.

The guilty mind becomes frightened of us,
Yet in his fear were a hundred hopes.
I frighten the shameless, idle one;
As for him who already fears—why should I frighten him?

Fire goes to the cold pot,
Not to the one already boiling over.
The secure I frighten with knowledge;
From the fearful I lift fear with forbearance.

I am a patcher; I place the patch in its proper place.
To each I give a draught that fits.
A man's head is like the root of a tree;
From it his leaves grow from the hard wood.

Leaves grow according to that root—
In trees, in souls, and in minds.
In the sky there are wings from the trees of faithfulness;
Their roots are firm and their branches are in the sky."

Since wings have grown from love toward the sky,
How should they not grow in the heart of the Ṣadr-i Jahān?
Forgiveness of sin surged in waves through his heart,
For from every heart to heart a window has come—

For from heart to heart there is certainly a window;
They are not separate and distant as two bodies are.
The clay of two lamps is not connected,
Yet their light is mingled in the passage between.

No lover ever seeks union
But that his beloved is seeking him.
Yet the love of lovers makes the body lean;
The love of beloveds makes one joyful and full.

When in this heart the lightning of the Friend's love flashes,
Know that in that heart love is present too.
When love of Ḥaqq doubles in your heart,
Without doubt, Ḥaqq has love for you.

No sound of clapping ever comes forth
From one hand without another hand.
The thirsty one moans: "O sweet water!"
Water too moans: "Where is that water-drinker?"

This thirst in our soul is water's own attraction—
We belong to it and it belongs to us.
God's wisdom in fate and in destiny
Has made us lovers of one another.

All the parts of the world, before that decree,
Were paired—and lovers paired with their own.
Every part of the world seeks its pair,
Just like amber and a blade of straw.

The sky says to the earth: "Welcome!
I am with you like iron with a magnet."
The sky is the man and the earth the woman in wisdom;
Whatever the one casts forth, the other nurtures.

When warmth runs out, it sends it;
When moisture runs out, it gives it.
The earth signs lend aid to the earthly soil;
The water signs breathe moisture into it.

The air signs carry clouds toward it
To draw up vapors and exhalations;
The fire signs—the sun's heat through them—
Like a red-hot pan from fire, back and front.

The sphere wanders through time
Like men circling their livelihood for the sake of woman,
While this earth performs its housewifely duties,
Attending to births and nursing.

So know the earth and sphere to be intelligent,
Since they perform the work of intelligent beings.
If these two heart-captivators were not blending with each other,
Why then do they intertwine like a pair?

Without earth, when would rose and red anemone grow?
So what would be born from water and the sky's radiance?
It is for this that there is desire in the female toward the male:
That each may complete the work of the other.

God placed desire in man and woman for this:
That the world may gain continuance through this union.
God also placed in each part desire for another part;
From the union of the two, zuhd is generated.

Night thus lies in embrace with day,
Different in form yet in accord.
Day and night appear to be two opposites and enemies,
Yet both weave one reality.

Each desires the other as it desires itself,
For the sake of completing its own action and work.
For without night, nature would have no income—
So what would the days have to spend?

دفتر سوم - بخش ۲۱۲ - ملاقات آن عاشق با صدر جهان / Book Three - Section 212 - The Meeting of That Lover with Sadr-i Jahan

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Ganjoor

## Original content
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خاک گوید خاک تن را باز گرد 
ترک جان کن سوی ما آ همچو گرد
جنس مایی پیش ما اولیتری 
به که زان تن وا رهی و زان تری
گوید آری لیک من پابسته‌ام 
گرچه همچون تو ز هجران خسته‌ام
تری تن را بجویند آبها 
کای تری باز آ ز غربت سوی ما
گرمی تن را همی‌خواند اثیر 
که ز ناری راه اصل خویش گیر
هست هفتاد و دو علت در بدن 
از کششهای عناصر بی رسن
علت آید تا بدن را بسکلد 
تا عناصر همدگر را وا هلد
چار مرغ‌اند این عناصر بسته‌پا 
مرگ و رنجوری و علت پاگشا
پایشان از همدگر چون باز کرد 
مرغ هر عنصر یقین پرواز کرد
جذبهٔ این اصلها و فرعها 
هر دمی رنجی نهد در جسم ما
تا که این ترکیبها را بر درد 
مرغ هر جزوی به اصل خود پرد
حکمت حق مانع آید زین عجل 
جمعشان دارد بصحت تا اجل
گوید ای اجزا اجل مشهود نیست 
پر زدن پیش از اجلتان سود نیست
چونک هر جزوی بجوید ارتفاق 
چون بود جان غریب اندر فراق

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## English translation
Earth says to the earth of the body: Return,
Abandon the soul, come to us like dust.
You are our kind, you have priority with us,
Better that you free yourself from that body and that moisture.
It says: Indeed, but I am fettered,
Though like you I am weary from separation.
The waters seek the moisture of the body,
Saying: O moisture, return from exile to us.
The aether calls to the warmth of the body:
Since you are of fire-nature, take the path to your own origin.
There are seventy-two ailments in the body,
From the pulls of the elements without cord.
Illness comes to sever the body,
So that the elements release one another.
These four elements are birds with bound feet—
Death and infirmity and illness are the foot-looseners.
When their feet are freed from one another,
The bird of each element surely takes flight.
The attraction of these origins and offshoots
Places a pain in our body at every breath,
So that it may tear apart these compositions
And the bird of each part may fly to its own origin.
The wisdom of God comes as obstacle to this haste,
And keeps them together in health until the appointed time.
It says: O parts, the appointed time is not yet manifest,
Flapping your wings before your appointed time is of no benefit.
When each part seeks its own reunion,
How must the soul be—a stranger in separation?

دفتر سوم - بخش ۲۱۳ - جذب هر عنصری جنس خود را کی در ترکیب آدمی محتبس شده است به غیر جنس / Book Three - Section 213 - The Attraction of Every Element to Its Own Kind, Which is Imprisoned in the Composition of Man with What is Not of Its Kind

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