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2903-2927

  • 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.