ماتمی در جان او افتد از آن ** صد چنین ادبارها دارد عوان
A mournfulness falls upon his soul thereat: the policeman hath a hundred such depravities.
او عوان را در دعا در می‌کشید ** کز عوان او را چنان راحت رسید
He (the lover) was bringing the policeman into the prayer (of benediction), because such solace had come to him from the policeman.
بر همه زهر و برو تریاق بود ** آن عوان پیوند آن مشتاق بود
He (the policeman) was poison to all (others), but to him (he was) the antidote: the policeman was the means of uniting that longing lover (with the object of his desire).
پس بد مطلق نباشد در جهان ** بد به نسبت باشد این را هم بدان 65
Hence there is no absolute evil in the world: evil is relative. Know this (truth) also.
در زمانه هیچ زهر و قند نیست ** که یکی را پا دگر را بند نیست
In (the realm of) Time there is no poison or sugar that is not a foot (support) to one and a fetter (injury) to another—
مر یکی را پا دگر را پای‌بند ** مر یکی را زهر و بر دیگر چو قند
To one a foot, to another a fetter; to one a poison and to another (sweet and wholesome) like sugar.
زهر مار آن مار را باشد حیات ** نسبتش با آدمی باشد ممات
Snake-poison is life to the snake, (but) it is death in relation to man.
خلق آبی را بود دریا چو باغ ** خلق خاکی را بود آن مرگ و داغ
The sea is as a garden to the water-creatures; to the creatures of earth it is death and a (painful) brand.
همچنین بر می‌شمر ای مرد کار ** نسبت این از یکی کس تا هزار 70
Reckon up likewise, O man of experience, (instances of) this relativity from a single individual to a thousand.
زید اندر حق آن شیطان بود ** در حق شخصی دگر سلطان بود
Zayd, in regard to that (particular) one, may be a devil, (but) in regard to another person he may be a (beneficent) sultan.
آن بگوید زید صدیق سنیست ** وین بگوید زید گبر کشتنیست
That one will say that Zayd is an exalted siddíq (saint), and this one will say that Zayd is an infidel who ought to be killed.
زيد يك ذات است بر آن يك جنان ** او بر اين ديگر همه رنج و زيان
Zayd is one person—to that one (he is as) a shield, (while) to this other one (he is) wholly pain and loss.
گر تو خواهی کو ترا باشد شکر ** پس ورا از چشم عشاقش نگر
If you wish that to you he should be (as) sugar, then look on him with the eye of lovers.
منگر از چشم خودت آن خوب را ** بین به چشم طالبان مطلوب را 75
Do not look on that Beauteous One with your own eye: behold the Sought with the eye of seekers.
چشم خود بر بند زان خوش‌چشم تو ** عاریت کن چشم از عشاق او
Shut your own eye to that Sweet-eyed One: borrow an eye from His lovers.
بلک ازو کن عاریت چشم و نظر ** پس ز چشم او بروی او نگر
Nay, borrow eye and sight from Him, and then look on His face with His eye,
تا شوی آمن ز سیری و ملال ** گفت کان الله له زین ذوالجلال
So that you may be secure from satiety and weariness: on this account the Almighty said, “God shall belong to him:
چشم او من باشم و دست و دلش ** تا رهد از مدبریها مقبلش
I shall be his eye and hand and heart,” to the end that His fortunate one should escape from adversities.
هر چه مکرو هست چون شد او دلیل ** سوی محبوبت حبیبست و خلیل 80
Whatsoever is loathed is a lover and friend when it becomes thy guide towards thy beloved.
حکایت آن واعظ کی هر آغاز تذکیر دعای ظالمان و سخت‌دلان و بی‌اعتقادان کردی
Story of the preacher who at the beginning of every exhortation used to pray for the unjust and hard-hearted and irreligious.
آن یکی واعظ چو بر تخت آمدی ** قاطعان راه را داعی شدی
A certain preacher, whenever he mounted the pulpit, would begin to pray for the highway robbers (who plunder and maltreat the righteous).
دست برمی‌داشت یا رب رحم ران ** بر بدان و مفسدان و طاغیان
He would lift up his hand, (crying), “O Lord, let mercy fall upon evil men and corrupters and insolent transgressors,
بر همه تسخرکنان اهل خیر ** برهمه کافردلان و اهل دیر
Upon all who make a mock of the good people, upon all whose hearts are unbelieving and those who dwell in the Christian monastery.”
می‌نکردی او دعا بر اصفیا ** می‌نکردی جز خبیثان را دعا
He would not pray for the pure; he would pray for none but the wicked.
مر ورا گفتند کین معهود نیست ** دعوت اهل ضلالت جود نیست 85
They said to him, “This is unknown (extraordinary): ’tis no generosity to pray for the people of unrighteousness.”
گفت نیکویی ازینها دیده‌ام ** من دعاشان زین سبب بگزیده‌ام
He replied, “I have seen (experienced) goodness from these folk: for this reason I have chosen to pray for them.
خبث و ظلم و جور چندان ساختند ** که مرا از شر به خیر انداختند
They wrought so much wickedness and injustice and oppression that they cast (drove) me forth from evil into good.
هر گهی که رو به دنیا کردمی ** من ازیشان زخم و ضربت خوردمی
Whenever I turned my face towards this world, I suffered blows and beating from them,
کردمی از زخم آن جانب پناه ** باز آوردندمی گرگان به راه
And took refuge from the blows Yonder: the wolves were always bringing me back into the (right) Way.
چون سبب‌ساز صلاح من شدند ** پس دعاشان بر منست ای هوشمند 90
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 خدا 95
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 افزونترست 100
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 فره 105
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 شد 110
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.