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4
59-108

  • 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

  • The more you cudgel it, the more it thrives: it grows fat on blows of the stick.
  • تا که چوبش می‌زنی به می‌شود ** او ز زخم چوب فربه می‌شود

  • Assuredly the true believer's soul is a porcupine, for it is (made) stout and fat by the blows of tribulation.
  • نفس مومن اشغری آمد یقین ** کو به زخم رنج زفتست و سمین

  • For this reason the tribulation and abasement (laid) upon the prophets is greater than (that laid upon) all the (other) creatures in the world, 100
  • زین سبب بر انبیا رنج و شکست ** از همه خلق جهان افزونترست

  • So that their souls became stouter than (all other) souls; for no other class of people suffered that affliction.
  • تا ز جانها جانشان شد زفت‌تر ** که ندیدند آن بلا قوم دگر

  • The hide is afflicted by the medicine (tan-liquor), (but) it becomes sweet like Tá’if leather;
  • پوست از دارو بلاکش می‌شود ** چون ادیم طایفی خوش می‌شود

  • And if he (the tanner) did not rub the bitter and acrid (liquor) into it, it would become fetid, unpleasant, and foul-smelling.
  • ورنه تلخ و تیز مالیدی درو ** گنده گشتی ناخوش و ناپاک بو

  • Know that Man is an untanned hide, made noisome and gross by humours.
  • آدمی را پوست نامدبوغ دان ** از رطوبتها شده زشت و گران

  • Give (him) bitter and acrid (discipline) and much rubbing (tribulation), that he may become pure and lovely and exceedingly strong; 105
  • تلخ و تیز و مالش بسیار ده ** تا شود پاک و لطیف و با فره

  • But if you cannot (mortify yourself), be content, O cunning one, if God give you tribulation without choice (on your part),
  • ور نمی‌توانی رضا ده ای عیار ** گر خدا رنجت دهد بی‌اختیار

  • For affliction (sent) by the Friend is (the means of) your being purified: His knowledge is above your contrivance.
  • که بلای دوست تطهیر شماست ** علم او بالای تدبیر شماست

  • The affliction becomes sweet (to the sufferer) when he sees happiness: the medicine becomes sweet (to the sick man) when he regards health.
  • چون صفا بیند بلا شیرین شود ** خوش شود دارو چو صحت‌بین شود