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4
135-184

  • باد دم را بر تو بنهاد او اساس ** تا کنی هر باد را بر وی قیاس 135
  • 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,

  • این شمال و این صبا و این دبور ** کی بود از لطف و از انعام دور 140
  • How should this north-wind and this east-wind and this west- wind be remote from (showing) favour and conferring bounty?

  • یک کف گندم ز انباری ببین ** فهم کن کان جمله باشد همچنین
  • Look at a handful of wheat froth a granary, and apprehend that the whole of it will be just like this (handful).

  • کل باد از برج باد آسمان ** کی جهد بی مروحه‌ی آن بادران
  • How should the whole of the wind rush forth from the mansion of the wind in Heaven without (being impelled by) the fan of that Driver of the wind?

  • بر سر خرمن به وقت انتقاد ** نه که فلاحان ز حق جویند باد
  • Is it not the fact that at winnowing-time the labourers on the threshing-floor beseech God for wind,

  • تا جدا گردد ز گندم کاهها ** تا به انباری رود یا چاهها
  • In order that the straws may be separated from the wheat, so that it may go into a granary or pits?

  • چون بماند دیر آن باد وزان ** جمله را بینی به حق لابه‌کنان 145
  • When the blowing wind is long delayed, you may see them all making humble entreaty to God.

  • همچنین در طلق آن باد ولاد ** گر نیاید بانگ درد آید که داد
  • Likewise, in parturition, if the wind of childbirth do not come, there comes (from the mother) a woeful cry for help.

  • گر نمی‌دانند کش راننده اوست ** باد را پس کردن زاری چه خوست
  • If they (that desire the wind) are not aware that He is its Driver, then what disposes (them) to pray piteously for the wind?

  • اهل کشتی همچنین جویای باد ** جمله خواهانش از آن رب العباد
  • Likewise, those in ship are desirous of the wind: they all are begging for it from the Lord of Mankind.

  • همچنین در درد دندانها ز باد ** دفع می‌خواهی بسوز و اعتقاد
  • Likewise, in (the case of) toothache you beg ardently and earnestly to be defended from the wind.

  • از خدا لابه‌کنان آن جندیان ** که بده باد ظفر ای کامران 150
  • The soldiers beseech God humbly, saying, “Give (us) the wind of victory, O Thou whose every wish is fulfilled!”

  • رقعه‌ی تعویذ می‌خواهند نیز ** در شکنجه‌ی طلق زن از هر عزیز
  • Also, in the throes of childbirth, folk beg from every venerated (saint) a piece of paper inscribed with a charm (against evil).

  • پس همه دانسته‌اند آن را یقین ** که فرستد باد رب‌العالمین
  • Therefore all have known for certain that the wind is sent by the Lord of created beings.

  • پس یقین در عقل هر داننده هست ** اینک با جنبنده جنباننده هست
  • Therefore in the mind of every one possessing knowledge this is certain, that with everything that moves there is a mover.

  • گر تو او را می‌نبینی در نظر ** فهم کن آن را به اظهار اثر
  • If you do not see him visibly, apprehend him by means of the manifestation of the effect.

  • تن به جان جنبد نمی‌بینی تو جان ** لیک از جنبیدن تن جان بدان 155
  • The body is moved by the spirit: you do not seethe spirit; but from the movement of the body know the spirit (to be its mover).

  • گفت او گر ابلهم من در ادب ** زیرکم اندر وفا و در طلب
  • He (the lover) said, “If I am foolish in manners, I am wise in respect of faithfulness and (eager) pursuit.”

  • گفت ادب این بود خود که دیده شد ** آن دگر را خود همی‌دانی تو لد
  • She replied, “Truly the manners were these which have been seen; as for the other (things), thou thyself knowest, perverse fellow!

  • قصه‌ی آن صوفی کی زن خود را بیگانه‌ای بگرفت
  • Story of the Súfí who caught his wife with a strange man.

  • صوفیی آمد به سوی خانه روز ** خانه یک در بود و زن با کفش‌دوز
  • A Súfí came (back) to his house in the daytime: the house had (only) one door, and his wife was with a cobbler.

  • جفت گشته با رهی خویش زن ** اندر آن یک حجره از وسواس تن
  • Uxor copulata erat cum servo (amatore) suo in illo uno cubiculo propter corporis libidenem. [(His) wife was copulating with her slave (lover) in that one chamber due to bodily temptation.]

  • چون بزد صوفی به جد در چاشتگاه ** هر دو درماندند نه حیلت نه راه 160
  • When in the forenoon the Súfí knocked on the door with all his might, both (the lovers) were at a loss (what to do): (there was) neither device nor way (of escape).

  • هیچ معهودش نبد کو آن زمان ** سوی خانه باز گردد از دکان
  • It was never known (it was unprecedented) for him to return home from the shop at that time,

  • قاصدا آن روز بی‌وقت آن مروع ** از خیالی کرد تا خانه رجوع
  • But on that day the alarmed man purposely returned to his house at an unseasonable hour, because of a fancy (suspicion).

  • اعتماد زن بر آن کو هیچ بار ** این زمان فا خانه نامد او ز کار
  • The wife's confidence was (based) on the fact that he had never come home from his work at this time.

  • آن قیاسش راست نامد از قضا ** گرچه ستارست هم بدهد سزا
  • By (Divine) destiny, her reasoning did not come (turn out to be) right: though He (God) is the Coverer (of sins), still He will impose the penalty.

  • چونک بد کردی بترس آمن مباش ** زانک تخمست و برویاند خداش 165
  • When you have done evil, be afraid, do not be secure, since it (the evil) is seed, and God will cause it to grow.

  • چند گاهی او بپوشاند که تا ** آیدت زان بد پشیمان و حیا
  • For awhile He covers it up, to the end that sorrow and shame for (having committed) that evil may come to you.

  • عهد عمر آن امیر مومنان ** داد دزدی را به جلاد و عوان
  • In the time of ‘Umar, that Prince of the Faithful gave a thief over to the executioner and officer of police.

  • بانگ زد آن دزد کای میر دیار ** اولین بارست جرمم زینهار
  • The thief cried out, saying, ‘O Prince of the land, this is my first offence. Mercy!’

  • گفت عمر حاش لله که خدا ** بار اول قهر بارد در جزا
  • ‘God forfend,’ said ‘Umar, ‘that God should inflict severe punishment the first time.

  • بارها پوشد پی اظهار فضل ** باز گیرد از پی اظهار عدل 170
  • He covers up (the sin) many times in order to manifest His grace; then again, He chastises (the sinner) in order to manifest His justice,

  • تا که این هر دو صفت ظاهر شود ** آن مبشر گردد این منذر شود
  • To the end that both these attributes may be displayed, and the former be hope-inspiring and the latter deterrent.’

  • بارها زن نیز این بد کرده بود ** سهل بگذشت آن و سهلش می‌نمود
  • The woman, too, had committed this wickedness many times: it passed lightly (over her) and seemed light to her.

  • آن نمی‌دانست عقل پای‌سست ** که سبو دایم ز جو ناید درست
  • The feeble intelligence (which she had) was unaware that the pitcher does not for ever come (back) whole from the brook.

  • آنچنانش تنگ آورد آن قضا ** که منافق را کند مرگ فجا
  • That (Divine) destiny brought her to such straits as sudden death does (in the case of) the (religious) hypocrite,

  • نه طریق و نه رفیق و نه امان ** دست کرده آن فرشته سوی جان 175
  • (When there is) neither way (of escape) nor comrade (to help) nor (hope of) quarter, (and when) the Angel (of Death) has put out his hand to (seize) the soul.

  • آنچنان کین زن در آن حجره جفا ** خشک شد او و حریفش ز ابتلا
  • (Such is the state of the hypocrite), even as this woman in that chamber of iniquity was paralysed, she and her companion, by the tribulation.

  • گفت صوفی با دل خود کای دو گبر ** از شما کینه کشم لیکن به صبر
  • The Súfí said to himself, ‘O ye two miscreants, I will take vengeance on you, but with patience.

  • لیک نادانسته آرم این نفس ** تا که هر گوشی ننوشد این جرس
  • (I will not act in haste) but at this moment I will feign ignorance, that every ear may not hear this bell.’

  • از شما پنهان کشد کینه محق ** اندک اندک هم‌چو بیماری دق
  • He (God) who manifests the right takes vengeance on you secretly, little by little, like the malady of phthisis.

  • مرد دق باشد چو یخ هر لحظه کم ** لیک پندارد بهر دم بهترم 180
  • The man suffering from phthisis dwindles incessantly like ice, but at every moment he thinks he is better.

  • هم‌چو کفتاری که می‌گیرندش و او ** غره‌ی آن گفت کین کفتار کو
  • (He is) like the hyena which they (the hunters) are catching, and which is duped by their saying, ‘Where is this hyena?’

  • هیچ پنهان‌خانه آن زن را نبود ** سمج و دهلیز و ره بالا نبود
  • That woman had no secret room; she had no subterranean cellar or passage, no way to the top (of the house),

  • نه تنوری که در آن پنهان شود ** نه جوالی که حجاب آن شود
  • No oven where he (her lover) might be concealed, nor any sack that might be a screen for him.

  • هم‌چو عرصه‌ی پهن روز رستخیز ** نه گو و نه پشته نه جای گریز
  • ’Twas like the broad plain of Resurrection Day—no hollow or hillock or place of refuge.