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4
91-140

  • 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.

  • 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.

  • 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?"

  • 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?”

  • 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).”

  • 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.”

  • 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.

  • 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?

  • 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.

  • 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.

  • قصد خیانت کردن عاشق و بانگ بر زدن معشوق بر وی
  • The lover’s attempted perfidy, and how the beloved scolded him.

  • 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.

  • 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!”

  • 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!

  • 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?”

  • 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.

  • 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.”

  • 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.

  • 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.

  • 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.

  • 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.

  • 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.

  • پس بدان احوال دیگر بادها ** که ز جز وی کل می‌بیند نهی
  • Understand, then, (from this case) the cases of other winds; for from a part the intellect perceives the whole.

  • باد را حق گه بهاری می‌کند ** در دیش زین لطف عاری می‌کند
  • God sometimes makes the wind vernal: in December He divests it of this kindliness.

  • بر گروه عاد صرصر می‌کند ** باز بر هودش معطر می‌کند
  • He makes it a sarsar (intensely cold and violent) for the people of ‘Ád; again, He makes it perfumed (balmy) for Húd.

  • می‌کند یک باد را زهر سموم ** مر صبا را می‌کند خرم‌قدوم
  • One wind He makes (deadly as) the poison of the simoom; He (also) makes the advent of the east-wind to be delightful.

  • 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?