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4
147-171

  • 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

  • The body is moved by the spirit: you do not seethe spirit; but from the movement of the body know the spirit (to be its mover). 155
  • تن به جان جنبد نمی‌بینی تو جان ** لیک از جنبیدن تن جان بدان

  • He (the lover) said, “If I am foolish in manners, I am wise in respect of faithfulness and (eager) pursuit.”
  • گفت او گر ابلهم من در ادب ** زیرکم اندر وفا و در طلب

  • She replied, “Truly the manners were these which have been seen; as for the other (things), thou thyself knowest, perverse fellow!
  • گفت ادب این بود خود که دیده شد ** آن دگر را خود همی‌دانی تو لد

  • Story of the Súfí who caught his wife with a strange man.
  • قصه‌ی آن صوفی کی زن خود را بیگانه‌ای بگرفت

  • A Súfí came (back) to his house in the daytime: the house had (only) one door, and his wife was with a cobbler.
  • صوفیی آمد به سوی خانه روز ** خانه یک در بود و زن با کفش‌دوز

  • Uxor copulata erat cum servo (amatore) suo in illo uno cubiculo propter corporis libidenem. [(His) wife was copulating with her slave (lover) in that one chamber due to bodily temptation.]
  • جفت گشته با رهی خویش زن ** اندر آن یک حجره از وسواس تن

  • When in the forenoon the Súfí knocked on the door with all his might, both (the lovers) were at a loss (what to do): (there was) neither device nor way (of escape). 160
  • چون بزد صوفی به جد در چاشتگاه ** هر دو درماندند نه حیلت نه راه

  • It was never known (it was unprecedented) for him to return home from the shop at that time,
  • هیچ معهودش نبد کو آن زمان ** سوی خانه باز گردد از دکان

  • But on that day the alarmed man purposely returned to his house at an unseasonable hour, because of a fancy (suspicion).
  • قاصدا آن روز بی‌وقت آن مروع ** از خیالی کرد تا خانه رجوع

  • The wife's confidence was (based) on the fact that he had never come home from his work at this time.
  • اعتماد زن بر آن کو هیچ بار ** این زمان فا خانه نامد او ز کار

  • By (Divine) destiny, her reasoning did not come (turn out to be) right: though He (God) is the Coverer (of sins), still He will impose the penalty.
  • آن قیاسش راست نامد از قضا ** گرچه ستارست هم بدهد سزا

  • When you have done evil, be afraid, do not be secure, since it (the evil) is seed, and God will cause it to grow. 165
  • چونک بد کردی بترس آمن مباش ** زانک تخمست و برویاند خداش

  • For awhile He covers it up, to the end that sorrow and shame for (having committed) that evil may come to you.
  • چند گاهی او بپوشاند که تا ** آیدت زان بد پشیمان و حیا

  • In the time of ‘Umar, that Prince of the Faithful gave a thief over to the executioner and officer of police.
  • عهد عمر آن امیر مومنان ** داد دزدی را به جلاد و عوان

  • The thief cried out, saying, ‘O Prince of the land, this is my first offence. Mercy!’
  • بانگ زد آن دزد کای میر دیار ** اولین بارست جرمم زینهار

  • ‘God forfend,’ said ‘Umar, ‘that God should inflict severe punishment the first time.
  • گفت عمر حاش لله که خدا ** بار اول قهر بارد در جزا

  • He covers up (the sin) many times in order to manifest His grace; then again, He chastises (the sinner) in order to manifest His justice, 170
  • بارها پوشد پی اظهار فضل ** باز گیرد از پی اظهار عدل

  • To the end that both these attributes may be displayed, and the former be hope-inspiring and the latter deterrent.’
  • تا که این هر دو صفت ظاهر شود ** آن مبشر گردد این منذر شود