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4
130-154

  • 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. 130
  • گاه دم را مدح و پیغامی کنی ** گاه دم را هجو و دشنامی کنی

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

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

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

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

  • He hath founded (stablished) the wind of the breath in you, in order that thereby you may judge analogically of every (other) wind. 135
  • باد دم را بر تو بنهاد او اساس ** تا کنی هر باد را بر وی قیاس

  • 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.
  • دم نمی‌گردد سخن بی‌لطف و قهر ** بر گروهی شهد و بر قومیست زهر

  • The fan is moving for the benefit of the (favoured) person, and for the subjugation of every fly and gnat.
  • مروحه جنبان پی انعام کس ** وز برای قهر هر پشه و مگس

  • Why (then) should not the fan of Divine fore-ordainment be fraught with trial and probation (by means of good and evil)?
  • مروحه‌ی تقدیر ربانی چرا ** پر نباشد ز امتحان و ابتلا

  • Inasmuch as the part, namely, the wind of the breath or the fan, is naught but a cause of injury or advantage,
  • چونک جزو باد دم یا مروحه ** نیست الا مفسده یا مصلحه

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

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

  • 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?
  • کل باد از برج باد آسمان ** کی جهد بی مروحه‌ی آن بادران

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

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

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

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

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

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

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

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

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

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

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

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