Rumi's Masnavi - Or why weren't you throwing a stone at me from above, in order that that grave calamity and misfortune might be shown to me (plainly)?”

یا ز بالایم تو سنگی می‌زدی ** تا مرا آن جد نمودی و بدی
Or why weren't you throwing a stone at me from above, in order that that grave calamity and misfortune might be shown to me (plainly)?”

او بگوید زآنک می‌آزرده‌ای ** تو بگویی نیک شادم کرده‌ای 2975
He says, “(I refrained) because you were annoyed”; you say (ironically), “You have made me very happy!”

گفت من کردم جوامردی بپند ** تا رهانم من ترا زین خشک بند
He says, “I bestowed counsel generously, that I might deliver you from this sterile (unprofitable) bondage.

از لیمی حق آن نشناختی ** مایه‌ی ایذا و طغیان ساختی
From vileness you acknowledged no obligation for that (generosity): you made (it) a source of injury and insolence.”

این بود خوی لیمان دنی ** بد کند با تو چو نیکویی کنی
This is the nature of base villains: he (such a one) does evil to thee when thou doest good (to him).

نفس را زین صبر می‌کن منحنیش ** که لیمست و نسازد نیکویش
As for the fleshly soul, bend it double (mortify it) by means of this renunciation, for it is vile, and kindness suiteth it not.

با کریمی گر کنی احسان سزد ** مر یکی را او عوض هفصد دهد 2980
If thou show beneficence to a noble man, ’tis fitting: he will give seven hundred (benefits) in exchange for every one (conferred upon him);

با لیمی چون کنی قهر و جفا ** بنده‌ای گردد ترا بس با وفا
(But be merciless to the ignoble): when thou treatest a villain with violence and cruelty, he becomes a very faithful servant to thee.

کافران کارند در نعمت جفا ** باز در دوزخ نداشان ربنا
The infidels in (their) prosperity sow (the seed of) cruelty; again (afterwards) in Hell their cry is “O Lord, (deliver us)!”

حکمت آفریدن دوزخ آن جهان و زندان این جهان تا معبد متکبران باشد کی ائتیا طوعا او کرها
The wisdom of (God's) having created Hell in the world hereafter and the prison of (tribulation in) the present world to the end that they may be places of worship for the arrogant (evil-doers): “Come ye willingly or unwillingly.”

که لیمان در جفا صافی شوند ** چون وفا بینند خود جافی شوند
For in (suffering) cruelty the vile are purified; when they receive kindness, they themselves become cruel.

مسجد طاعاتشان پس دوزخست ** پای‌بند مرغ بیگانه فخست
Therefore Hell is the mosque where they perform their devotions: a trap is the (only) fetter for a wild bird.

هست زندان صومعه‌ی دزد و لیم ** کاندرو ذاکر شود حق را مقیم 2985
Prison is the cloister of the thief and villain, that there he may be constantly mindful of God.

چون عبادت بود مقصود از بشر ** شد عبادتگاه گردن‌کش سقر
Inasmuch as Divine worship was the object (in the creation) of mankind, Hellfire was made the place of worship for the rebellious.

آدمی را هست در هر کار دست ** لیک ازو مقصود این خدمت بدست
Man hath the power (of action) in everything, but this service (of God) has (ever) been the (final) object of him.

ما خلقت الجن و الانس این بخوان ** جز عبادت نیست مقصود از جهان
“I did not create the Jinn and mankind (save that they might serve Me).” Recite this (text). The (final) object of the world is naught but Divine worship.

گرچه مقصود از کتاب آن فن بود ** گر توش بالش کنی هم می‌شود
Though the (final) object of a book is the science (which it contains), (yet) if you make it a pillow (to rest on), it will become (serve as) that too;

لیک ازو مقصود این بالش نبود ** علم بود و دانش و ارشاد سود 2990
But this (function of being a) pillow was not its (final) object: it (the final object) was learning and knowledge and right guidance and profit.

گرچه مقصود از بشر علم و هدیست ** لیک هر یک آدمی را معبدیست
Although the (final) object of Man is knowledge (of God) and to be rightly directed (in religion), (yet) every man hath a particular place of worship.

معبد مرد کریم اکرمته ** معبد مرد لیم اسقمته
The place where (the means whereby) the noble man worships is your treating him with kindness; the place where (the means whereby) the vile man worships is your making him sick (your maltreating him).

مر لیمان را بزن تا سر نهند ** مر کریمان را بده تا بر دهند
Smite the vile, that they may bow their heads; give to the noble, that they may yield (good) fruit.

لاجرم حق هر دو مسجد آفرید ** دوزخ آنها را و اینها را مزید 2995
Necessarily God hath created a mosque for each of the twain —Hell for those, and increase (of bounty) for these.

ساخت موسی قدس در باب صغیر ** تا فرود آرند سر قوم زحیر
Moses built the Báb-i Saghír (the Small Gate) at Jerusalem, in order that the people tormented (by evil passions) might lower their heads,

زآنک جباران بدند و سرفراز ** دوزخ آن باب صغیرست و نیاز
Because they were insolent and arrogant. Hell is (like) that Báb-i Saghír and (place of) humiliation.

بیان آنک حق تعالی صورت ملوک را سبب مسخر کردن جباران کی مسخر حق نباشند ساخته است چنانک موسی علیه السلام باب صغیر ساخت بر ربض قدس جهت رکوع جباران بنی اسرائیل وقت در آمدن کی ادخلوا الباب سجدا و قولوا حطة
Explaining how God most High has made the bodily form of kings a means of subduing the insolent (sinners) who are not subject to God, just as Moses, on whom be peace, built the Báb-i Saghír in the wall of Jerusalem in order that the insolent (and wicked) men among the Israelites might bow low when they entered in, (according to the text), “Enter the gate, prostrating yourselves, and say ‘hittatun.’”

آنچنانک حق ز گوشت و استخوان ** از شهان باب صغیری ساخت هان
Likewise God hath built a Báb-i Saghír from the flesh and bones of kings. Take heed!