چون سبب‌ساز صلاح من شدند ** پس دعاشان بر منست ای هوشمند90
Inasmuch as they contrived the means of my (spiritual) welfare, it behoves me to pray for them, O intelligent one.”
بنده می‌نالد به حق از درد و نیش ** صد شکایت می‌کند از رنج خویش
The servant (of God) complains to God of pain and smart: he makes a hundred complaints of his pain.
حق همی گوید که آخر رنج و درد ** مر ترا لابه کنان و راست کرد
God says, “After all, grief and pain have made thee humbly entreating and righteous.
این گله زان نعمتی کن کت زند ** از در ما دور و مطرودت کند
Make this complaint of the bounty that befalls thee and removes thee far from My door and makes thee an outcast.”
در حقیقت هر عدو داروی تست ** کیمیا و نافع و دلجوی تست
In reality every foe (of yours) is your medicine: he is an elixir and beneficial and one that seeks to win your heart;
که ازو اندر گریزی در خلا ** استعانت جویی از لطف خدا95
For you flee away from him into solitude and would fain implore help of God's grace.
در حقیقت دوستانت دشمن‌اند ** که ز حضرت دور و مشغولت کنند
Your friends are really enemies, for they make you far from the (Divine) Presence and occupied (with them).
هست حیوانی که نامش اشغرست ** او به زخم چوب زفت و لمترست
There is an animal whose name is ushghur (porcupine): it is (made) stout and big by blows of the stick.
تا که چوبش می‌زنی به می‌شود ** او ز زخم چوب فربه می‌شود
The more you cudgel it, the more it thrives: it grows fat on blows of the stick.
نفس مومن اشغری آمد یقین ** کو به زخم رنج زفتست و سمین
Assuredly the true believer's soul is a porcupine, for it is (made) stout and fat by the blows of tribulation.
زین سبب بر انبیا رنج و شکست ** از همه خلق جهان افزونترست100
For this reason the tribulation and abasement (laid) upon the prophets is greater than (that laid upon) all the (other) creatures in the world,
تا ز جانها جانشان شد زفت‌تر ** که ندیدند آن بلا قوم دگر
So that their souls became stouter than (all other) souls; for no other class of people suffered that affliction.
پوست از دارو بلاکش می‌شود ** چون ادیم طایفی خوش می‌شود
The hide is afflicted by the medicine (tan-liquor), (but) it becomes sweet like Tá’if leather;
ورنه تلخ و تیز مالیدی درو ** گنده گشتی ناخوش و ناپاک بو
And if he (the tanner) did not rub the bitter and acrid (liquor) into it, it would become fetid, unpleasant, and foul-smelling.
آدمی را پوست نامدبوغ دان ** از رطوبتها شده زشت و گران
Know that Man is an untanned hide, made noisome and gross by humours.
تلخ و تیز و مالش بسیار ده ** تا شود پاک و لطیف و با فره105
Give (him) bitter and acrid (discipline) and much rubbing (tribulation), that he may become pure and lovely and exceedingly strong;
ور نمی‌توانی رضا ده ای عیار ** گر خدا رنجت دهد بی‌اختیار
But if you cannot (mortify yourself), be content, O cunning one, if God give you tribulation without choice (on your part),
که بلای دوست تطهیر شماست ** علم او بالای تدبیر شماست
For affliction (sent) by the Friend is (the means of) your being purified: His knowledge is above your contrivance.
چون صفا بیند بلا شیرین شود ** خوش شود دارو چو صحت‌بین شود
The affliction becomes sweet (to the sufferer) when he sees happiness: the medicine becomes sweet (to the sick man) when he regards health.
برد بیند خویش را در عین مات ** پس بگوید اقتلونی یا ثقات
He sees victory for himself in the very essence of checkmate; therefore he says, “Kill me, O trusty ones!”
این عوان در حق غیری سود شد ** لیک اندر حق خود مردود شد110
This policeman became a (source of) profit in respect of another, but he became reprobate in respect of himself.
رحم ایمانی ازو ببریده شد ** کین شیطانی برو پیچیده شد
The mercy appertaining to the Faith was cut off from him; the hate inherent in the Devil enfolded him.
کارگاه خشم گشت و کین‌وری ** کینه دان اصل ضلال و کافری
He became a factory of anger and hatred: know that hate is the root of error and infidelity.
سال کردن از عیسی علیه‌السلام کی در وجود از همه‌ی صعبها صعب‌تر چیست
How they asked Jesus, on whom be peace, saying, "O Spirit of God, what is the hardest thing to bear of all the hard things in existence?"
گفت عیسی را یکی هشیار سر ** چیست در هستی ز جمله صعب‌تر
A sober-minded man said to Jesus, “What is the hardest to bear of all things in existence?”
گفتش ای جان صعب‌تر خشم خدا ** که از آن دوزخ همی لرزد چو ما
He replied, “O (my dear) soul, the hardest is God's anger, on account of which Hell is trembling as we (are).”
گفت ازین خشم خدا چه بود امان ** گفت ترک خشم خویش اندر زمان115
He said, “What is the security against this anger of God?” Jesus said, “To abandon thine own anger at once.”
پس عوان که معدن این خشم گشت ** خشم زشتش از سبع هم در گذشت
Therefore, as the policeman became this anger's mine (source), his ugly anger surpassed even (that of) a wild beast.
چه امیدستش به رحمت جز مگر ** باز گردد زان صفت آن بی‌هنر
What hope is there for him of (Divine) mercy, unless perchance that graceless man should turn back from that (vile) quality?
گرچه عالم را ازیشان چاره نیست ** این سخن اندر ضلال افکندنیست
Although the world cannot do without them, this statement is a (means of) casting (those who hear it) into error.
چاره نبود هم جهان را از چمین ** لیک نبود آن چمین ماء معین
The world cannot do without urine either, but that urine is not clear running water.
قصد خیانت کردن عاشق و بانگ بر زدن معشوق بر وی
The lover’s attempted perfidy, and how the beloved scolded him.
چونک تنهااش بدید آن ساده مرد ** زود او قصد کنار و بوسه کرد120
When that simpleton found her alone, at once he attempted to embrace and kiss her.
بانگ بر وی زد به هیبت آن نگار ** که مرو گستاخ ادب را هوش دار
The beauty with awesome mien raised her voice against him, saying, “Do not behave impudently, be mindful of good manners!”
گفت آخر خلوتست و خلق نی ** آب حاضر تشنه‌ی هم‌چون منی
He said, “Why, there is privacy, and no people (present): the water at hand, and a thirsty man like me!
کس نمی‌جنبد درینجا جز که باد ** کیست حاضر کیست مانع زین گشاد
None is moving here but the wind. Who is present? Who will hinder (me) from this conquest?”
گفت ای شیدا تو ابله بوده‌ای ** ابلهی وز عاقلان نشنوده‌ای
“O madman,” said she, “thou hast been a fool: a fool thou art and hast not hearkened to the wise.
باد را دیدی که می‌جنبد بدان ** بادجنبانیست اینجا بادران125
Thou sawest the wind moving: know that a Mover of the wind is here, who drives the wind along.”
مروحهى تصريف صنع ايزدش ** زد بر اين باد و همىجنباندش
The fan, namely, the direction of its course by God’s action, smote upon this wind and is always keeping it in movement.
جزو بادی که به حکم ما درست ** بادبیزن تا نجنبانی نجست
The portion of wind (air) that is in our control does not stir till you move the fan.
جنبش این جزو باد ای ساده مرد ** بی‌تو و بی‌بادبیزن سر نکرد
Without you and without the fan the movement of this portion of wind (air) does not arise, O simpleton.
جنبش باد نفس کاندر لبست ** تابع تصریف جان و قالبست
The movement of the wind of the breath, which is on the lips, follows the course directed by the spirit and the body.
گاه دم را مدح و پیغامی کنی ** گاه دم را هجو و دشنامی کنی130
At one time you make the breath to be a eulogy and a (pleasing) message; at another time you make the breath to be a satire and a foul speech.
پس بدان احوال دیگر بادها ** که ز جز وی کل می‌بیند نهی
Understand, then, (from this case) the cases of other winds; for from a part the intellect perceives the whole.
باد را حق گه بهاری می‌کند ** در دیش زین لطف عاری می‌کند
God sometimes makes the wind vernal: in December He divests it of this kindliness.
بر گروه عاد صرصر می‌کند ** باز بر هودش معطر می‌کند
He makes it a sarsar (intensely cold and violent) for the people of ‘Ád; again, He makes it perfumed (balmy) for Húd.
می‌کند یک باد را زهر سموم ** مر صبا را می‌کند خرم‌قدوم
One wind He makes (deadly as) the poison of the simoom; He (also) makes the advent of the east-wind to be delightful.
باد دم را بر تو بنهاد او اساس ** تا کنی هر باد را بر وی قیاس135
He hath founded (stablished) the wind of the breath in you, in order that thereby you may judge analogically of every (other) wind.
دم نمی‌گردد سخن بی‌لطف و قهر ** بر گروهی شهد و بر قومیست زهر
The breath does not become speech without (assuming the quality of) gentleness or harshness: it is honey for one set of people and poison for another class.
مروحه جنبان پی انعام کس ** وز برای قهر هر پشه و مگس
The fan is moving for the benefit of the (favoured) person, and for the subjugation of every fly and gnat.
مروحه‌ی تقدیر ربانی چرا ** پر نباشد ز امتحان و ابتلا
Why (then) should not the fan of Divine fore-ordainment be fraught with trial and probation (by means of good and evil)?
چونک جزو باد دم یا مروحه ** نیست الا مفسده یا مصلحه
Inasmuch as the part, namely, the wind of the breath or the fan, is naught but a cause of injury or advantage,