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4
63-87

  • He (the lover) was bringing the policeman into the prayer (of benediction), because such solace had come to him from the policeman.
  • او عوان را در دعا در می‌کشید ** کز عوان او را چنان راحت رسید

  • He (the policeman) was poison to all (others), but to him (he was) the antidote: the policeman was the means of uniting that longing lover (with the object of his desire).
  • بر همه زهر و برو تریاق بود ** آن عوان پیوند آن مشتاق بود

  • Hence there is no absolute evil in the world: evil is relative. Know this (truth) also. 65
  • پس بد مطلق نباشد در جهان ** بد به نسبت باشد این را هم بدان

  • In (the realm of) Time there is no poison or sugar that is not a foot (support) to one and a fetter (injury) to another—
  • در زمانه هیچ زهر و قند نیست ** که یکی را پا دگر را بند نیست

  • To one a foot, to another a fetter; to one a poison and to another (sweet and wholesome) like sugar.
  • مر یکی را پا دگر را پای‌بند ** مر یکی را زهر و بر دیگر چو قند

  • Snake-poison is life to the snake, (but) it is death in relation to man.
  • زهر مار آن مار را باشد حیات ** نسبتش با آدمی باشد ممات

  • The sea is as a garden to the water-creatures; to the creatures of earth it is death and a (painful) brand.
  • خلق آبی را بود دریا چو باغ ** خلق خاکی را بود آن مرگ و داغ

  • Reckon up likewise, O man of experience, (instances of) this relativity from a single individual to a thousand. 70
  • همچنین بر می‌شمر ای مرد کار ** نسبت این از یکی کس تا هزار

  • Zayd, in regard to that (particular) one, may be a devil, (but) in regard to another person he may be a (beneficent) sultan.
  • زید اندر حق آن شیطان بود ** در حق شخصی دگر سلطان بود

  • That one will say that Zayd is an exalted siddíq (saint), and this one will say that Zayd is an infidel who ought to be killed.
  • آن بگوید زید صدیق سنیست ** وین بگوید زید گبر کشتنیست

  • Zayd is one person—to that one (he is as) a shield, (while) to this other one (he is) wholly pain and loss.
  • زيد يك ذات است بر آن يك جنان ** او بر اين ديگر همه رنج و زيان

  • If you wish that to you he should be (as) sugar, then look on him with the eye of lovers.
  • گر تو خواهی کو ترا باشد شکر ** پس ورا از چشم عشاقش نگر

  • Do not look on that Beauteous One with your own eye: behold the Sought with the eye of seekers. 75
  • منگر از چشم خودت آن خوب را ** بین به چشم طالبان مطلوب را

  • Shut your own eye to that Sweet-eyed One: borrow an eye from His lovers.
  • چشم خود بر بند زان خوش‌چشم تو ** عاریت کن چشم از عشاق او

  • Nay, borrow eye and sight from Him, and then look on His face with His eye,
  • بلک ازو کن عاریت چشم و نظر ** پس ز چشم او بروی او نگر

  • So that you may be secure from satiety and weariness: on this account the Almighty said, “God shall belong to him:
  • تا شوی آمن ز سیری و ملال ** گفت کان الله له زین ذوالجلال

  • I shall be his eye and hand and heart,” to the end that His fortunate one should escape from adversities.
  • چشم او من باشم و دست و دلش ** تا رهد از مدبریها مقبلش

  • Whatsoever is loathed is a lover and friend when it becomes thy guide towards thy beloved. 80
  • هر چه مکرو هست چون شد او دلیل ** سوی محبوبت حبیبست و خلیل

  • Story of the preacher who at the beginning of every exhortation used to pray for the unjust and hard-hearted and irreligious.
  • حکایت آن واعظ کی هر آغاز تذکیر دعای ظالمان و سخت‌دلان و بی‌اعتقادان کردی

  • A certain preacher, whenever he mounted the pulpit, would begin to pray for the highway robbers (who plunder and maltreat the righteous).
  • آن یکی واعظ چو بر تخت آمدی ** قاطعان راه را داعی شدی

  • He would lift up his hand, (crying), “O Lord, let mercy fall upon evil men and corrupters and insolent transgressors,
  • دست برمی‌داشت یا رب رحم ران ** بر بدان و مفسدان و طاغیان

  • Upon all who make a mock of the good people, upon all whose hearts are unbelieving and those who dwell in the Christian monastery.”
  • بر همه تسخرکنان اهل خیر ** برهمه کافردلان و اهل دیر

  • He would not pray for the pure; he would pray for none but the wicked.
  • می‌نکردی او دعا بر اصفیا ** می‌نکردی جز خبیثان را دعا

  • They said to him, “This is unknown (extraordinary): ’tis no generosity to pray for the people of unrighteousness.” 85
  • مر ورا گفتند کین معهود نیست ** دعوت اهل ضلالت جود نیست

  • He replied, “I have seen (experienced) goodness from these folk: for this reason I have chosen to pray for them.
  • گفت نیکویی ازینها دیده‌ام ** من دعاشان زین سبب بگزیده‌ام

  • They wrought so much wickedness and injustice and oppression that they cast (drove) me forth from evil into good.
  • خبث و ظلم و جور چندان ساختند ** که مرا از شر به خیر انداختند