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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).
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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,
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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.”
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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.
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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.”
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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.
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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.
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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,
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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.
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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.”
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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.
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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.
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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.”
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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;
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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.
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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).
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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.
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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.
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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.
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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,
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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.
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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;
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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.
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آدمی را پوست نامدبوغ دان ** از رطوبتها شده زشت و گران
- Know that Man is an untanned hide, made noisome and gross by humours.
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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;
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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),
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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.
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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.
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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!”
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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.
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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.
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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.
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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?"
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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?”
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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).”
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گفت ازین خشم خدا چه بود امان ** گفت ترک خشم خویش اندر زمان 115
- He said, “What is the security against this anger of God?” Jesus said, “To abandon thine own anger at once.”
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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.
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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?
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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.
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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.
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قصد خیانت کردن عاشق و بانگ بر زدن معشوق بر وی
- The lover’s attempted perfidy, and how the beloved scolded him.
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چونک تنهااش بدید آن ساده مرد ** زود او قصد کنار و بوسه کرد 120
- When that simpleton found her alone, at once he attempted to embrace and kiss her.
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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!”
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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!
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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?”
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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.
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باد را دیدی که میجنبد بدان ** بادجنبانیست اینجا بادران 125
- Thou sawest the wind moving: know that a Mover of the wind is here, who drives the wind along.”
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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.
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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.
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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.
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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.
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گاه دم را مدح و پیغامی کنی ** گاه دم را هجو و دشنامی کنی 130
- 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.