تنگ گرداند جهان چاره را ** آب گرداند حدید و خاره را
It makes the world of (our) contrivance to be straitened; it makes iron and hard rock to be (unresisting as) water.
ای قراری داده ره را گام گام ** خام خامی خام خامی خام خام
O thou who hast resolved upon the way (thou wilt go), step by step, thou art the rawest of the raw, the rawest of the raw, the rawest of the raw.
چون بدیدی گردش سنگ آسیا ** آب جو را هم ببین آخر بیا 2900
Since thou hast seen the revolution of the millstone, come now, see also the water of the river.
خاک را دیدی برآمد در هوا ** در میان خاک بنگر باد را
Thou hast seen the dust rise into the air: amidst the dust see the wind.
دیگهای فکر می‌بینی به جوش ** اندر آتش هم نظر می‌کن به هوش
Thou seest the kettles of thought boiling: look with intelligence on the fire too.
گفت حق ایوب را در مکرمت ** من بهر موییت صبری دادمت
God said to Job, “I have graciously bestowed a (gift of) patience upon every hair of thee.
هین به صبر خود مکن چندین نظر ** صبر دیدی صبر دادن را نگر
Hark, do not pay so much regard to thy patience: thou hast seen (thy) patience, (now) look at (My) giving (thee) patience.”
چند بینی گردش دولاب را ** سر برون کن هم ببین تیز آب را 2905
How long wilt thou behold the revolution of the water-wheel? Put forth thy head and behold the rapid water (that turns it).
تو همی‌گویی که می‌بینم ولیک ** دید آن را بس علامتهاست نیک
Thou wilt say, “I am beholding it”; but there are many good signs of (really) beholding it.
گردش کف را چو دیدی مختصر ** حیرتت باید به دریا در نگر
When thou hast taken a summary view of the circling movement of the foam, look upon the Sea if thou wantest (to feel) bewilderment.
آنک کف را دید سر گویان بود ** وانک دریا دید او حیران بود
He that regards the foam tells of the mystery, while he that regards the Sea is bewildered.
آنک کف را دید نیتها کند ** وانک دریا دید دل دریا کند
He that regards the foam forms intentions, while he that regards the Sea makes his heart (one with) the Sea.
آنک کفها دید باشد در شمار ** و آنک دریا دید شد بی‌اختیار 2910
He that regards the foam-flakes is (engaged) in reckoning (and calculation), while he that regards the Sea is without (conscious) volition.
آنک او کف دید در گردش بود ** وانک دریا دید او بی‌غش بود
He that regards the foam is in (continual) movement, while he that regards the Sea is devoid of hypocrisy.
دعوت کردن مسلمان مغ را
How a Moslem called a Magian (to accept Islam).
مر مغی را گفت مردی کای فلان ** هین مسلمان شو بباش از مومنان
A certain man said to a Magian, “O such-and-such, hark, become a Moslem, be one of the true believers!”
گفت اگر خواهد خدا مومن شوم ** ور فزاید فضل هم موقن شوم
He replied, “If God will, I shall become a true believer; and if He increase His grace, I shall become possessed of intuitive faith.”
گفت می‌خواهد خدا ایمان تو ** تا رهد از دست دوزخ جان تو
He (the Moslem) said, “God wills thy true belief, in order that thy spirit may be delivered from the hand (power) of Hell;
لیک نفس نحس و آن شیطان زشت ** می‌کشندت سوی کفران و کنشت 2915
But thy ill-omened carnal soul and the wicked Devil are dragging thee towards infidelity and the fire-temple.”
گفت ای منصف چو ایشان غالب‌اند ** یار او باشم که باشد زورمند
He replied, “O reasonable man, since they are predominant I shall (necessarily) be on the side of the stronger.
یار آن تانم بدن کو غالبست ** آن طرف افتم که غالب جاذبست
I can side (only) with him who is predominant: I (must) fall in the direction to which the predominant one is pulling (me).
چون خدا می‌خواست از من صدق زفت ** خواست او چه سود چون پیشش نرفت
Since (according to thy assertion) God was desiring of me a firm belief (in Islam), what is the use of His desire when He does not succeed (in attaining His object)?
نفس و شیطان خواست خود را پیش برد ** وآن عنایت قهر گشت و خرد و مرد
The carnal soul and the Devil have carried their will to success, while that act of (Divine) favour has been defeated and pulverised.
تو یکی قصر و سرایی ساختی ** اندرو صد نقش خوش افراختی 2920
(’Tis as if) thou hadst built a palace and pavilion and erected therein a hundred beautiful (ornamental) designs,
خواستی مسجد بود آن جای خیر ** دیگری آمد مر آن را ساخت دیر
And desired that that goodly place should be a mosque— and (then) some one else had come and made it a Christian monastery;
یا تو بافیدی یکی کرباس تا ** خوش بسازی بهر پوشیدن قبا
Or (as if) thou hadst woven a piece of linen cloth, in order deftly to make it a coat for some one to wear,
تو قبا می‌خواستی خصم از نبرد ** رغم تو کرباس را شلوار کرد
And (when) thou wert desiring (it to be) a coat, a rival, from (motives of) hostility, made the linen stuff into a pair of trousers in spite of thee.
چاره کرباس چه بود جان من ** جز زبون رای آن غالب شدن
What resource has the linen, my dear friend, but to submit to the purpose of the one who is predominant?
او زبون شد جرم این کرباس چیست ** آنک او مغلوب غالب نیست کیست 2925
(Since) he (the owner of the cloth) is reduced to submission, what is the crime of this linen? Who is he that is not dominated by the predominant?
چون کسی بی‌خواست او بر وی براند ** خاربن در ملک و خانه‌ی او نشاند
When some one has forced his way in against his (the householder's) will and planted a thornbush in his property and house,
صاحب خانه بدین خواری بود ** که چنین بر وی خلاقت می‌رود
The master of the house is humiliated because such a shabbiness (abasement) is inflicted on him.
هم خلق گردم من ار تازه و نوم ** چونک یار این چنین خواری شوم
I too, though I am fresh and new, would become shabby (abased) through being associated with such a contemptible person.
چونک خواه نفس آمد مستعان ** تسخر آمد ایش شاء الله کان
Since the will of the carnal soul is besought for help, ’tis mockery (to say) that whatever God wills shall come to pass.
من اگر ننگ مغان یا کافرم ** آن نیم که بر خدا این ظن برم 2930
(Even) if I am a disgrace to the Magians or am an infidel, I am not such (a miscreant) as to think this of God,
که کسی ناخواه او و رغم او ** گردد اندر ملکت او حکم جو
That any one should seek to exercise authority in His kingdom against His will and in spite of Him,
ملکت او را فرو گیرد چنین ** که نیارد دم زدن دم آفرین
And thus should occupy His kingdom, so that the Creator of the breath dare not breathe a word (in opposition),
دفع او می‌خواهد و می‌بایدش ** دیو هر دم غصه می‌افزایدش
(And that though) He wishes to repel him and must needs (do so), (yet) the Devil at every moment is increasing His anxiety.
بنده‌ی این دیو می‌باید شدن ** چونک غالب اوست در هر انجمن
(On this hypothesis) I must worship the Devil, inasmuch as he is predominant in every assembly,
تا مبادا کین کشد شیطان ز من ** پس چه دستم گیرد آنجا ذوالمنن 2935
Lest the Devil take vengeance on me—and then in that case how can the Gracious (God) lend me a (helping) hand?
آنک او خواهد مراد او شود ** از کی کار من دگر نیکو شود
That which he (the Devil) wills, his desire (therein) is fulfilled: by whom (except him) shall my affairs be restored to prosperity?
مثل شیطان بر در رحمان
Parable of the Devil at the door of the Merciful God.
حاش لله ایش شاء الله کان ** حاکم آمد در مکان و لامکان
God forfend! Whatsoever God wills shall come to pass. He is the Ruler over the worlds of space and non-spatiality.
هیچ کس در ملک او بی‌امر او ** در نیفزاید سر یک تای مو
Without His command no one in His kingdom shall add (so much as) the tip of a single hair.
ملک ملک اوست فرمان آن او ** کمترین سگ بر در آن شیطان او
The kingdom is His kingdom, the command is His: that Devil of His is the meanest dog at His door.
ترکمان را گر سگی باشد به در ** بر درش بنهاده باشد رو و سر 2940
If a Turcoman's dog is lying at the door (of the tent), with his face and head resting on the threshold,
کودکان خانه دمش می‌کشند ** باشد اندر دست طفلان خوارمند
(Though) the children of the house keep pulling his tail, he will be humble (submissive) in the children's hands.
باز اگر بیگانه‌ای معبر کند ** حمله بر وی هم‌چو شیر نر کند
If, however, a stranger pass by, he (the dog) will rush at him like a fierce lion;
که اشداء علی الکفار شد ** با ولی گل با عدو چون خار شد
For he is hard on the unbelievers: to a friend he is (as) the rose, to an enemy as the thorn.
ز آب تتماجی که دادش ترکمان ** آنچنان وافی شدست و پاسبان
He has become so faithful and vigilant on account of the tutmáj broth that the Turcoman has given him.
پس سگ شیطان که حق هستش کند ** اندرو صد فکرت و حیلت تند 2945
The dog, then, namely the Devil, whom God causes to exist and in whom He creates a hundred thoughts and cunning plans,
آب روها را غذای او کند ** تا برد او آب روی نیک و بد
And whom He feeds with (men's) honours, so that he takes away the honour of the virtuous and the wicked—
این تتماجست آب روی عام ** که سگ شیطان از آن یابد طعام
(For) the honour of the populace is the tutmáj broth by which the Devil-dog is fed—