Rumi's Masnavi - Because he (alone) is good-tempered who is quietly forbearing towards the bad-tempered and ill-natured.

Because he (alone) is good-tempered who is quietly forbearing towards the bad-tempered and ill-natured.

زانک خوش‌خو آن بود کو در خمول ** باشد از بدخو و بدطبعان حمول

But in (the case of) the Shaykh, the complaint is (made) by the command of God; it is not (made) in consequence of anger and contentiousness and vain desire. 775

لیک در شیخ آن گله ز آمر خداست ** نه پی خشم و ممارات و هواست

It is not a complaint, it is spiritual correction, like the complaints made by the prophets.

آن شکایت نیست هست اصلاح جان ** چون شکایت کردن پیغامبران

Know that the intolerance of the prophets is by command (of God); otherwise, their clemency is exceedingly tolerant of evil.

ناحمولی انبیا از امر دان ** ورنه حمالست بد را حلمشان

They mortified their (carnal) nature in toleration of evil; if there be intolerance (on their part), it is Divine.

طبع را کشتند در حمل بدی ** ناحمولی گر بود هست ایزدی

O Solomon (of the age), amidst the crows and falcons be thou (a manifestation of) the clemency of God: sort with (adapt thyself to) all the birds.

ای سلیمان در میان زاغ و باز ** حلم حق شو با همه مرغان بساز

Oh, two hundred (like) Bilqís are abased before thy clemency, for (thou sayest in the words of the Prophet), “(O God), guide my people, verily they know not.” 780

ای دو صد بلقیس حلمت را زبون ** که اهد قومی انهم لا یعلمون

How Solomon, on whom be peace, sent a threatening message to Bilqís, saying, "Do not think to persist in polytheism and do not make delay."

تهدید فرستادن سلیمان علیه‌السلام پیش بلقیس کی اصرار میندیش بر شرک و تاخیر مکن

“Hark, Bilqís, come! Else, it will be bad (for thee): thy army will become thine enemy and will revolt.

هین بیا بلقیس ورنه بد شود ** لشکرت خصمت شود مرتد شود

Thy chamberlain will destroy thy door: thy soul with (all) its soul will act as an enemy towards thee.”

پرده‌دار تو درت را بر کند ** جان تو با تو به جان خصمی کند

All the atoms of earth and heaven are God’s army, (as you will find out) on putting it to the test.

جمله ذرات زمین و آسمان ** لشکر حق‌اند گاه امتحان

You have seen what the wind did to the people of ‘Ád, you have seen what the water did at the Deluge;

باد را دیدی که با عادان چه کرد ** آب را دیدی که در طوفان چه کرد

How that vengeful Sea dashed on Pharaoh, and how this Earth behaved to Qárún (Korah); 785

آنچ بر فرعون زد آن بحر کین ** وآنچ با قارون نمودست این زمین

And what those bábíl (swifts) did to the Elephant, and how the gnat devoured the skull of Nimrod;

وآنچ آن بابیل با آن پیل کرد ** وآنچ پشه کله‌ی نمرود خورد

And how a David hurled with his hand a stone (which) became six hundred pieces and shattered an army.

وآنک سنگ انداخت داودی بدست ** گشت شصد پاره و لشکر شکست

Stones rained upon the enemies of Lot, so that they were submerged in the black water.

سنگ می‌بارید بر اعدای لوط ** تا که در آب سیه خوردند غوط

If I relate the help given rationally to the prophets by the inanimate things of the world,

گر بگویم از جمادات جهان ** عاقلانه یاری پیغامبران

The Mathnawí will become of such extent that, if forty camels carry it, they will be unable to bear the full load. 790

مثنوی چندان شود که چل شتر ** گر کشد عاجز شود از بار پر

The (infidel’s) hand will give testimony against the infidel will become an army of God, and will submit (to the Divine command).

دست بر کافر گواهی می‌دهد ** لشکر حق می‌شود سر می‌نهد

O you that in your actions have studied to oppose God, you are in the midst of His army: be afraid!

ای نموده ضد حق در فعل درس ** در میان لشکر اویی بترس

Every part of you is an army of God in accord (with Him) they are obedient to you now, (but) not sincerely’.

جزو جزوت لشکر از در وفاق ** مر ترا اکنون مطیع‌اند از نفاق

If He say to the eye, “Squeeze (torture) him,” eye-ache will wreak upon you a hundred vengeances;

گر بگوید چشم را کو را فشار ** درد چشم از تو بر آرد صد دمار

And if He say to the teeth, ‘Plague (him),” then you will suffer chastisement from your teeth. 795

ور به دندان گوید او بنما وبال ** پس ببینی تو ز دندان گوشمال

Open the (book of) Medicine and read the chapter on diseases, that you may see what is done by the army of the body.

باز کن طب را بخوان باب العلل ** تا ببینی لشکر تن را عمل

Since He is the Soul of the soul of everything, how is it a light matter to be hostile to the Soul of the soul?

چونک جان جان هر چیزی ویست ** دشمنی با جان جان آسان کیست

“Let alone the army of demons and genies who, (devoted to me) from the core of their hearts, cleave the ranks (of my enemies) for me.

خود رها کن لشکر دیو و پری ** کز میان جان کنندم صفدری

First, O Bilqís relinquish thy kingdom: when thou gainest me, all the kingdom is thine.

ملک را بگذار بلقیس از نخست ** چون مرا یابی همه ملک آن تست

When thou hast come to me, thou thyself wilt know that without me thou wert (as) a picture in the bath-house.” 800

خود بدانی چون بر من آمدی ** که تو بی من نقش گرمابه بدی

Even if the picture be the picture of a sultan or a rich man, it is a (mere) form: it has no savour (consciousness) of its own spirit.

نقش اگر خود نقش سلطان یا غنیست ** صورتست از جان خود بی چاشنیست

Its beauty is for others: its eyes and mouth are open in vain.

زینت او از برای دیگران ** باز کرده بیهده چشم و دهان

O you who have devoted yourself (to contending with others) in strife, you have not known (discriminated) others from your self.

ای تو در بیگار خود را باخته ** دیگران را تو ز خود نشناخته

You stop at every form that you come to, saying, “I am this.” By God, you are not that (form).

تو به هر صورت که آیی بیستی ** که منم این والله آن تو نیستی

(If) you are left alone by people for a single moment, you remain (plunged) up to the throat in grief and anxiety. 805

یک زمان تنها بمانی تو ز خلق ** در غم و اندیشه مانی تا به حلق

How are you this (form)? You are that Unique One, for (in reality) you are fair and lovely and intoxicated with yourself.

این تو کی باشی که تو آن اوحدی ** که خوش و زیبا و سرمست خودی

You are your own bird your own prey, and your own snare; you are your own seat of honour, your own floor, and your own root.

مرغ خویشی صید خویشی دام خویش ** صدر خویشی فرش خویشی بام خویش

The substance is that which subsists in itself; the accident is that which has become a derivative of it (of the substance).

جوهر آن باشد که قایم با خودست ** آن عرض باشد که فرع او شدست

If you are born of Adam, sit like him and behold all his progeny in yourself

گر تو آدم‌زاده‌ای چون او نشین ** جمله ذریات را در خود ببین

What is in the jar that is not (also) in the river? What is in the house that is not (also) in the city? 810

چیست اندر خم که اندر نهر نیست ** چیست اندر خانه که اندر شهر نیست

This world is the jar, and the heart (spirit) is like the river; this world is the chamber, and the heart is the wonderful city.

این جهان خمست و دل چون جوی آب ** این جهان حجره‌ست و دل شهر عجاب

How Solomon, on whom be peace, explained (to Bilqís), saying, "My labour in (bringing about) thy (conversion to the) Faith is purely for God’s sake: I have not one atom of self-interest, either as regards thy person or thy beauty or thy kingdom. Thou thyself wilt see (this) when the eye of thy spirit is opened by the light of God."

پیدا کردن سلیمان علیه‌السلام کی مرا خالصا لامر الله جهدست در ایمان تو یک ذره غرضی نیست مرا نه در نفس تو و حسن تو و نه در ملک تو خود بینی چون چشم جان باز شود به نورالله

“Hark, come, for I am a Messenger (Prophet) sent to call (the people to God): like Death, I am the slayer of lust, I am not given to lust.

هین بیا که من رسولم دعوتی ** چون اجل شهوت‌کشم نه شهوتی

And if there be lust (in me), I am the ruler of (my) lust: lam not captive to lust for the face of an idol.

ور بود شهوت امیر شهوتم ** نه اسیر شهوت روی بتم

My deepest nature is a breaker of idols, like (Abraham) the Friend of God and all the prophets.

بت‌شکن بودست اصل اصل ما ** چون خلیل حق و جمله انبیا

O slave, if I enter the idol-temple, the idol will prostrate itself, not I, in adoration.” 815

گر در آییم ای رهی در بتکده ** بت سجود آرد نه ما در معبده

(Both) Ahmad (Mohammed) and Bú Jahl went into the idol- temple; (but) there is a great difference between this going and that going.

احمد و بوجهل در بتخانه رفت ** زین شدن تا آن شدن فرقیست زفت

This one (Mohammed) enters, the idols lay down their heads before him; that one (Bú Jahl) enters and lays down his head (before the idols), like the peoples (of old).

این در آید سر نهند او را بتان ** آن در آید سر نهد چون امتان

This world, (which is) associated with lust, is an idol-temple: it is a nest (abode) for the prophets and the infidels (alike),

این جهان شهوتی بتخانه‌ایست ** انبیا و کافران را لانه‌ایست

But lust is the slave of holy men: gold does not burn (in the fire), because it is sterling coin from the mine.

لیک شهوت بنده‌ی پاکان بود ** زر نسوزد زانک نقد کان بود

The infidels are alloy, while the holy men are as (pure) gold: both these (classes of) persons are within this crucible. 820

کافران قلب‌اند و پاکان هم‌چو زر ** اندرین بوته درند این دو نفر

When the alloy came (into the crucible), it became black at once; (when) the gold came in, its goldenness was made manifest.

قلب چون آمد سیه شد در زمان ** زر در آمد شد زری او عیان

The gold gladly cast (itself with) hands and feet into the crucible: its vein (original nature) laughs in the face of the fire.

دست و پا انداخت زر در بوته خوش ** در رخ آتش همی خندد رگش

Our body is our veil in the world: we are like a sea hidden beneath this straw.

جسم ما روپوش ما شد در جهان ** ما چو دریا زیر این که در نهان