Rumi's Masnavi - When He has plunged him (the lover) into search for the matter (which he has at heart), after that He shuts the door, saying, “Bring the dowry.”

When He has plunged him (the lover) into search for the matter (which he has at heart), after that He shuts the door, saying, “Bring the dowry.”

چون در افکندش بجست و جوی کار ** بعد از آن در بست که کابین بیار

Still they cling to that (sweet) scent (hope) and go (on their quest): at every moment they become hopeful and despairing.

هم بر آن بو می‌تنند و می‌روند ** هر دمی راجی و آیس می‌شوند

Every one (of them) hath hope of (winning) the fruit whereto a door was opened to him on a certain day; 50

هر کسی را هست اومید بری ** که گشادندش در آن روزی دری

Then it was shut (upon them) again; (but) that devotee to the door, (continuing) in the same hope, has become fire-footed.

باز در بستندش و آن درپرست ** بر همان اومید آتش پا شدست

When the youth joyously entered that orchard, verily on a sudden his foot sank in (struck upon) the (buried) treasure.

چون درآمد خوش در آن باغ آن جوان ** خود فرو شد پا به گنجش ناگهان

God had made the night-patrol the means, so that in fear of him he (the lover) should run into the orchard by night

مر عسس را ساخته یزدان سبب ** تا ز بیم او دود در باغ شب

And should see the beloved one searching with a lantern for a ring in the rivulet of the orchard.

بیند آن معشوقه را او با چراغ ** طالب انگشتری در جوی باغ

Therefore at that moment, from the delight (which he experienced), he conjoined praise of God with prayers for the night-patrol, 55

پس قرین می‌کرد از ذوق آن نفس ** با ثنای حق دعای آن عسس

Saying, “I caused loss to the night-patrol by fleeing (from him): scatter o’er him twenty times as much silver and gold.

که زیان کردم عسس را از گریز ** بیست چندان سیم و زر بر وی بریز

Set him free from policing: make him glad even as I am glad.

از عوانی مر ورا آزاد کن ** آنچنان که شادم او را شاد کن

Keep him blest in this world and in that world, deliver him from policing and currishness—

سعد دارش این جهان و آن جهان ** از عوانی و سگی‌اش وا رهان

Though it is the nature of that policeman, O God, that he always desires the people to be afflicted.”

گرچه خوی آن عوان هست ای خدا ** که هماره خلق را خواهد بلا

If news come that the king has imposed a fine upon the Moslems, he (the policeman) waxes big and exultant; 60

گر خبر آید که شه جرمی نهاد ** بر مسلمانان شود او زفت و شاد

And if news come that the king has shown mercy and has generously taken off that (penalty) from the Moslems,

ور خبر آید که شه رحمت نمود ** از مسلمانان فکند آن را به جود

A mournfulness falls upon his soul thereat: the policeman hath a hundred such depravities.

ماتمی در جان او افتد از آن ** صد چنین ادبارها دارد عوان

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

Whenever I turned my face towards this world, I suffered blows and beating from them,

هر گهی که رو به دنیا کردمی ** من ازیشان زخم و ضربت خوردمی

And took refuge from the blows Yonder: the wolves were always bringing me back into the (right) Way.

کردمی از زخم آن جانب پناه ** باز آوردندمی گرگان به راه

Inasmuch as they contrived the means of my (spiritual) welfare, it behoves me to pray for them, O intelligent one.” 90

چون سبب‌ساز صلاح من شدند ** پس دعاشان بر منست ای هوشمند

The servant (of God) complains to God of pain and smart: he makes a hundred complaints of his pain.

بنده می‌نالد به حق از درد و نیش ** صد شکایت می‌کند از رنج خویش

God says, “After all, grief and pain have made thee humbly entreating and righteous.

حق همی گوید که آخر رنج و درد ** مر ترا لابه کنان و راست کرد

Make this complaint of the bounty that befalls thee and removes thee far from My door and makes thee an outcast.”

این گله زان نعمتی کن کت زند ** از در ما دور و مطرودت کند

In reality every foe (of yours) is your medicine: he is an elixir and beneficial and one that seeks to win your heart;

در حقیقت هر عدو داروی تست ** کیمیا و نافع و دلجوی تست

For you flee away from him into solitude and would fain implore help of God's grace. 95

که ازو اندر گریزی در خلا ** استعانت جویی از لطف خدا

Your friends are really enemies, for they make you far from the (Divine) Presence and occupied (with them).

در حقیقت دوستانت دشمن‌اند ** که ز حضرت دور و مشغولت کنند

There is an animal whose name is ushghur (porcupine): it is (made) stout and big by blows of the stick.

هست حیوانی که نامش اشغرست ** او به زخم چوب زفت و لمترست