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6
1737-1761

  • That Ibráhím fled not from destruction and remained (safe), while this Ibráhím fled from (worldly) honour and rode away.
  • آن براهیم از تلف نگریخت و ماند  ** این براهیم از شرف بگریخت و راند 

  • That one is not burnt, and this one is burnt. Oh, wonderful! In the Way of search (for God) everything is upside down.”
  • آن نسوزد وین بسوزد ای عجب  ** نعل معکوس است در راه طلب 

  • How the Súfí repeated his questions.
  • باز مکرر کردن صوفی سال را 

  • The Súfí said, “He (God) whose help is invoked hath the power to make our trading free from loss.
  • گفت صوفی قادرست آن مستعان  ** که کند سودای ما را بی زیان 

  • He who turns the fire (of Nimrod) into roses and trees is also able to make this (World-fire) harmless. 1740
  • آنک آتش را کند ورد و شجر  ** هم تواند کرد این را بی‌ضرر 

  • He who brings forth roses from the very midst of thorns is also able to turn this winter into spring.
  • آنک گل آرد برون از عین خار  ** هم تواند کرد این دی را بهار 

  • He by whom every cypress is made ‘free’ (evergreen) hath the power if He would turn sorrow into joy.
  • آنک زو هر سرو آزادی کند  ** قادرست ار غصه را شادی کند 

  • He by whom every non-existence is made existent—what damage would He suffer if He were to preserve it for ever?
  • آنک شد موجود از وی هر عدم  ** گر بدارد باقیش او را چه کم 

  • He who gives the body a soul that it may live—how would He be a loser if He did not cause it to die?
  • آنک تن را جان دهد تا حی شود  ** گر نمیراند زیانش کی شود 

  • What, indeed, would it matter if that Bounteous One should bestow on His servant the desire of his soul without (painful) toil, 1745
  • خود چه باشد گر ببخشد آن جواد  ** بنده را مقصود جان بی‌اجتهاد 

  • And keep far off from poor (mortals) the cunning of the flesh and the temptation of the Devil (which lurk) in ambush?”
  • دور دارد از ضعیفان در کمین  ** مکر نفس و فتنه‌ی دیو لعین 

  • The Cadi's reply to the Súfí.
  • جواب دادن قاضی صوفی را 

  • The Cadi said, “Were there no bitter (stern) Commandment (from God) and were there no good and evil and no pebbles and pearls,
  • گفت قاضی گر نبودی امر مر  ** ور نبودی خوب و زشت و سنگ و در 

  • And were there no flesh and Devil and passions, and were there no blows and battle and war,
  • ور نبودی نفس و شیطان و هوا  ** ور نبودی زخم و چالیش و وغا 

  • Then by what name and title would the King call His servants, O abandoned man?
  • پس به چه نام و لقب خواندی ملک  ** بندگان خویش را ای منهتک 

  • How could He say, ‘O steadfast one’ and ‘O forbearing one’? How could He say, ‘O brave one’ and ‘O wise one’? 1750
  • چون بگفتی ای صبور و ای حلیم  ** چون بگفتی ای شجاع و ای حکیم 

  • How could there be steadfast and sincere and spending men without a brigand and accursed Devil?
  • صابرین و صادقین و منفقین  ** چون بدی بی ره‌زن و دیو لعین 

  • Rustam and Hamza and a catamite would be (all) one; knowledge and wisdom would be annulled and utterly demolished.
  • رستم و حمزه و مخنث یک بدی  ** علم و حکمت باطل و مندک بدی 

  • Knowledge and wisdom exist for the purpose of (distinguishing between) the right path and the wrong paths: when all (paths) are the right path, knowledge and wisdom are void (of meaning).
  • علم و حکمت بهر راه و بی‌رهیست  ** چون همه ره باشد آن حکمت تهیست 

  • Do you think it allowable that both the worlds should be ruined for the sake of this briny (foul) shop of the (sensual) nature?
  • بهر این دکان طبع شوره‌آب  ** هر دو عالم را روا داری خراب 

  • I know that you are pure (enlightened), not raw (foolish), and that these questions of yours are (asked) for the sake of (instructing) the vulgar. 1755
  • من همی‌دانم که تو پاکی نه خام  ** وین سالت هست از بهر عوام 

  • The cruelty of Time (Fortune) and every affliction that exists are lighter than farness from God and forgetfulness (of Him),
  • جور دوران و هر آن رنجی که هست  ** سهل‌تر از بعد حق و غفلتست 

  • Because these (afflictions) will pass, (but) that (forgetfulness) will not. (Only) he that brings his spirit (to God) awake (and mindful of Him) is possessed of felicity.”
  • زآنک اینها بگذرند آن نگذرد  ** دولت آن دارد که جان آگه برد 

  • A Story setting forth that patience in bearing worldly affliction is easier than patience in bearing separation from the Beloved.
  • حکایت در تقریر آنک صبر در رنج کار سهل‌تر از صبر در فراق یار بود 

  • A certain woman said to her husband, “Hey, O you who have finished with generosity once and for all,
  • آن یکی زن شوی خود را گفت هی  ** ای مروت را به یک ره کرده طی 

  • Why have you no care for me? How long shall I dwell in this abode of misery?”
  • هیچ تیمارم نمی‌داری چرا  ** تا بکی باشم درین خواری چرا 

  • The husband replied, “I am doing my best to earn money; though I am destitute, I am moving hand and foot. 1760
  • گفت شو من نفقه چاره می‌کنم  ** گرچه عورم دست و پایی می‌زنم 

  • O beloved, it is my duty (to provide you with) money and clothes: you get both these from me and they are not insufficient.”
  • نفقه و کسوه‌ست واجب ای صنم  ** از منت این هر دو هست و نیست کم