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6
1746-1770

  • 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 

  • The wife showed (him) the sleeve of her chemise: the chemise was very coarse and dirty.
  • آستین پیرهن بنمود زن  ** بس درشت و پر وسخ بد پیرهن 

  • “It is so rough,” said she, “it eats (wounds) my body: does any one get a garment of this kind for any one?”
  • گفت از سختی تنم را می‌خورد  ** کس کسی را کسوه زین سان آورد 

  • He said, “O wife, I will ask you one question. I am a poor man: this is all I know (how to do).
  • گفت ای زن یک سالت می‌کنم  ** مرد درویشم همین آمد فنم 

  • This (chemise) is rough and coarse and disagreeable, but think (well), O thoughtful (anxious) wife! 1765
  • این درشتست و غلیظ و ناپسند  ** لیک بندیش ای زن اندیشه‌مند 

  • Is this (chemise) rougher and nastier, or divorce? Is this (chemise) more odious to you, or separation?”
  • این درشت و زشت‌تر یا خود طلاق  ** این ترا مکروه‌تر یا خود فراق 

  • Even so, O Khwája who art reviling on account of affliction and poverty and distress and tribulations,
  • هم‌چنان ای خواجه‌ی تشنیع زن  ** از بلا و فقر و از رنج و محن 

  • No doubt this renunciation of sensuality gives bitter pain, but ’tis better than the bitterness of being far from God.
  • لا شک این ترک هوا تلخی‌دهست  ** لیک از تلخی بعد حق بهست 

  • If fighting (against the flesh) and fasting are hard and rough, yet these are better than being far from Him who inflicts tribulation.
  • گر جهاد و صوم سختست و خشن  ** لیک این بهتر ز بعد ممتحن 

  • How should pain endure for a single moment when the Giver of favours says to thee, “How art thou, O My sick one?” 1770
  • رنج کی ماند دمی که ذوالمنن  ** گویدت چونی تو ای رنجور من