Because the rose, though thou tear it petal by petal, does not leave off laughing and does not become bent (with grief).
گوید از خاری چرا افتم بغم ** خنده را من خود ز خار آورده‌ام
“Why,” it says, “should I fall into grief on account of a thorn? Indeed I have brought laughter (into my possession) by means of the thorn.”
هرچه از تو یاوه گردد از قضا ** تو یقین دان که خریدت از بلا3260
Whatsoever by (Divine) destiny becomes lost to thee, know for sure that it has redeemed thee from affliction.
ما التصوف قال وجدان الفرح ** فی الفاد عند اتیان الترح
(Some one asked), “What is Súfism?” He (the Shaykh) said, “To feel joy in the heart at the coming of sorrow.”
آن عقابش را عقابی دان که او ** در ربود آن موزه را زان نیک‌خو
Regard His chastisement as the eagle which carried off the boot from that man of excellent disposition,
تا رهاند پاش را از زخم مار ** ای خنک عقلی که باشد بی غبار
That she might save his foot from the serpent's bite. Oh, happy is the understanding that is undimmed.
گفت لا تاسوا علی ما فاتکم ** ان اتی السرحان واردی شاتکم
He (God) hath said, “Grieve not for that which escapeth you,” if the wolf come and destroy your sheep,
کان بلا دفع بلاهای بزرگ ** و آن زیان منع زیانهای سترگ3265
For that (God-sent) affliction keeps off great afflictions, and that loss prevents huge losses.
استدعاء آن مرد از موسی زبان بهایم با طیور
How a certain man demanded of Moses (that he should teach him) the language of the beasts and birds.
گفت موسی را یکی مرد جوان ** که بیاموزم زبان جانوران
A young man said to Moses, “Teach me the language of the animals,
تا بود کز بانگ حیوانات و دد ** عبرتی حاصل کنم در دین خود
That perchance from the voice of animals and wild beasts I may get a lesson concerning my religion.
چون زبانهای بنی آدم همه ** در پی آبست و نان و دمدمه
Since the languages of the sons of Adam are entirely for the sake of (acquiring) water and bread and renown,
بوک حیوانات را دردی دگر ** باشد از تدبیر هنگام گذر
It may be that the animals have a different care, (namely), that of taking thought for the hour of passing away (from this world).”
گفت موسی رو گذر کن زین هوس ** کین خطر دارد بسی در پیش و پس3270
“Begone,” said Moses; “abandon this vain desire, for this (desire) holds (involves) much danger before and behind.
عبرت و بیداری از یزدان طلب ** نه از کتاب و از مقال و حرف و لب
Seek the lesson and the (spiritual) wakefulness (which you want) from God, not from books and speech and words and lips.”
گرم‌تر شد مرد زان منعش که کرد ** گرم‌تر گردد همی از منع مرد
The man became more eager in consequence of the refusal which he (Moses) made to him: a man always becomes more eager from being refused (what he craves).
گفت ای موسی چو نور تو بتافت ** هر چه چیزی بود چیزی از تو یافت
He said, “O Moses, since thy light has shone forth, whatever was a thing has gained (its) thinginess from thee.
مر مرا محروم کردن زین مراد ** لایق لطفت نباشد ای جواد
’Tis not worthy of thy bounty, O generous one, to disappoint me of this object of desire.
این زمان قایم مقام حق توی ** یاس باشد گر مرا مانع شوی3275
At this time thou art the vicegerent of God: it will be despair (for me) if thou prevent me.”
گفت موسی یا رب این مرد سلیم ** سخره کردستش مگر دیو رجیم
Moses said, “O Lord, surely the stoned (accursed) Devil has subdued this simple man.
گر بیاموزم زیان‌کارش بود ** ور نیاموزم دلش بد می‌شود
If I teach him, it will be harmful to him; and if I do not teach him, he will become faint-hearted.”
گفت ای موسی بیاموزش که ما ** رد نکردیم از کرم هرگز دعا
He (God) said, “Teach him, O Moses, for We in our loving-kindness never have rejected (any one's) prayer.”
گفت یا رب او پشیمانی خورد ** دست خاید جامه‌ها را بر درد
He (Moses) said, “O Lord, he will feel repentance and gnaw his hands and rend his garments.
نیست قدرت هر کسی را سازوار ** عجز بهتر مایه‌ی پرهیزکار3280
Power is not suitable to every one: weakness is the best stock-in-trade for the devout.”
فقر ازین رو فخر آمد جاودان ** که به تقوی ماند دست نارسان
For this reason poverty is everlasting glory, since the hand that cannot reach (to objects of desire) is left with fear of God (and nothing else).
زان غنا و زان غنی مردود شد ** که ز قدرت صبرها بدرود شد
Riches and the rich are spurned (by God) because acts of self-denial are relinquished by power.
آدمی را عجز و فقر آمد امان ** از بلای نفس پر حرص و غمان
Weakness and poverty are security for a man against the tribulation of the covetous and anxious (fleshly) soul.
آن غم آمد ز آرزوهای فضول ** که بدان خو کرده است آن صید غول
That anxiety arises from the wanton desires to which that (man who falls a) prey to the ghoul has become habituated.
آرزوی گل بود گل‌خواره را ** گلشکر نگوارد آن بیچاره را3285
The eater of clay has a desire for clay: rose-flavoured sugar is indigestible for that wretched man.
وحی آمدن از حق تعالی به موسی کی بیاموزش چیزی کی استدعا کند یا بعضی از آن
How Revelation came from God most High to Moses that he should teach him the thing demanded by him, or part of it.
گفت یزدان تو بده بایست او ** برگشا در اختیار آن دست او
God said, “Do thou grant his need: let him have a free hand to choose (good or evil).”
اختیار آمد عبادت را نمک ** ورنه می‌گردد بناخواه این فلک
Choice (free-will) is the salt of devotion; otherwise (there would be no merit): this celestial sphere revolves involuntarily;
گردش او را نه اجر و نه عقاب ** که اختیار آمد هنر وقت حساب
(Hence) its revolution has neither reward nor punishment, for free-will is (accounted) a merit at the time of the Reckoning.
جمله عالم خود مسبح آمدند ** نیست آن تسبیح جبری مزدمند
All created beings indeed are glorifiers (of God), (but) that compulsory glorification is not wage-earning.
تیغ در دستش نه از عجزش بکن ** تا که غازی گردد او یا راه‌زن3290
“Put a sword in his hand, pull him away from weakness (incapacity to choose), so that he may become (either) a holy warrior or a brigand,
زانک کرمنا شد آدم ز اختیار ** نیم زنبور عسل شد نیم مار
Because We have honoured Man by (the gift of) free-will: half (of him) is honeybee, half is snake.”
مومنان کان عسل زنبوروار ** کافران خود کان زهری همچو مار
The true believers are a store of honey, like the bee; the infidels, in sooth, are a store of poison, like the snake,