I do not boil you because you are hateful to me: nay, ’tis that you may get taste and savour,
زان نجوشانم که مکروه منی ** بلک تا گیری تو ذوق و چاشنی
So that you may become nutriment and mingle with the (vital) spirit: this affliction of yours is not on account of (your) being despised.
تا غذی گردی بیامیزی بجان ** بهرخواری نیستت این امتحان
You, when green and fresh, were drinking water in the garden: that water-drinking was for the sake of this fire.”4165
آب می‌خوردی به بستان سبز و تر ** بهراین آتش بدست آن آب خور
His (God's) mercy is prior to His wrath, to the end that by (God's) mercy he (the afflicted person) may suffer affliction.
رحمتش سابق بدست از قهر زان ** تا ز رحمت گردد اهل امتحان
His (God's) mercy (eternally) preceded His wrath in order that the stock-in-trade, (which is) existence, should come to hand (be acquired);
رحمتش بر قهر از آن سابق شدست ** تا که سرمایه‌ی وجود آید بدست
For, without pleasure, flesh and skin do not grow; and unless they grow, what shall the love of the Friend consume?
زانک بی‌لذت نروید لحم و پوست ** چون نروید چه گدازد عشق دوست
If, because of that requirement, acts of wrath come to pass, to the end that you may give up that stock-in-trade,
زان تقاضا گر بیاید قهرها ** تا کنی ایثار آن سرمایه را
(Yet) again (afterwards) the Grace (of God) will come in order to excuse it (the act of wrath), saying, “(Now) thou hast washed thyself (clean) and hast leaped forth from the river (of tribulation).”4170
باز لطف آید برای عذر او ** که بکردی غسل و بر جستی ز جو
She (the housewife) says, “O chickpea, thou didst feed in the springtime: (now) Pain has become thy guest: entertain him well,
گوید ای نخود چریدی در بهار ** رنج مهمان تو شد نیکوش دار
That the guest may return (home), giving thanks (for his entertainment), and may relate thy generosity in the presence of the King,
تا که مهمان باز گردد شکر ساز ** پیش شه گوید ز ایثار تو باز