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
He sees victory for himself in the very essence of checkmate; therefore he says, “Kill me, O trusty ones!”
برد بیند خویش را در عین مات ** پس بگوید اقتلونی یا ثقات
This policeman became a (source of) profit in respect of another, but he became reprobate in respect of himself.110
این عوان در حق غیری سود شد ** لیک اندر حق خود مردود شد
The mercy appertaining to the Faith was cut off from him; the hate inherent in the Devil enfolded him.
رحم ایمانی ازو ببریده شد ** کین شیطانی برو پیچیده شد
He became a factory of anger and hatred: know that hate is the root of error and infidelity.
کارگاه خشم گشت و کین‌وری ** کینه دان اصل ضلال و کافری
How they asked Jesus, on whom be peace, saying, "O Spirit of God, what is the hardest thing to bear of all the hard things in existence?"
سال کردن از عیسی علیه‌السلام کی در وجود از همه‌ی صعبها صعب‌تر چیست
A sober-minded man said to Jesus, “What is the hardest to bear of all things in existence?”
گفت عیسی را یکی هشیار سر ** چیست در هستی ز جمله صعب‌تر
He replied, “O (my dear) soul, the hardest is God's anger, on account of which Hell is trembling as we (are).”
گفتش ای جان صعب‌تر خشم خدا ** که از آن دوزخ همی لرزد چو ما
He said, “What is the security against this anger of God?” Jesus said, “To abandon thine own anger at once.”115
گفت ازین خشم خدا چه بود امان ** گفت ترک خشم خویش اندر زمان
Therefore, as the policeman became this anger's mine (source), his ugly anger surpassed even (that of) a wild beast.
پس عوان که معدن این خشم گشت ** خشم زشتش از سبع هم در گذشت
What hope is there for him of (Divine) mercy, unless perchance that graceless man should turn back from that (vile) quality?
چه امیدستش به رحمت جز مگر ** باز گردد زان صفت آن بی‌هنر
Although the world cannot do without them, this statement is a (means of) casting (those who hear it) into error.
گرچه عالم را ازیشان چاره نیست ** این سخن اندر ضلال افکندنیست
The world cannot do without urine either, but that urine is not clear running water.
چاره نبود هم جهان را از چمین ** لیک نبود آن چمین ماء معین
The lover’s attempted perfidy, and how the beloved scolded him.
قصد خیانت کردن عاشق و بانگ بر زدن معشوق بر وی
When that simpleton found her alone, at once he attempted to embrace and kiss her.120
چونک تنهااش بدید آن ساده مرد ** زود او قصد کنار و بوسه کرد
The beauty with awesome mien raised her voice against him, saying, “Do not behave impudently, be mindful of good manners!”
بانگ بر وی زد به هیبت آن نگار ** که مرو گستاخ ادب را هوش دار
He said, “Why, there is privacy, and no people (present): the water at hand, and a thirsty man like me!
گفت آخر خلوتست و خلق نی ** آب حاضر تشنه‌ی هم‌چون منی
None is moving here but the wind. Who is present? Who will hinder (me) from this conquest?”
کس نمی‌جنبد درینجا جز که باد ** کیست حاضر کیست مانع زین گشاد
“O madman,” said she, “thou hast been a fool: a fool thou art and hast not hearkened to the wise.
گفت ای شیدا تو ابله بوده‌ای ** ابلهی وز عاقلان نشنوده‌ای
Thou sawest the wind moving: know that a Mover of the wind is here, who drives the wind along.”125
باد را دیدی که می‌جنبد بدان ** بادجنبانیست اینجا بادران
The fan, namely, the direction of its course by God’s action, smote upon this wind and is always keeping it in movement.
مروحهى تصريف صنع ايزدش ** زد بر اين باد و همىجنباندش
The portion of wind (air) that is in our control does not stir till you move the fan.
جزو بادی که به حکم ما درست ** بادبیزن تا نجنبانی نجست
Without you and without the fan the movement of this portion of wind (air) does not arise, O simpleton.
جنبش این جزو باد ای ساده مرد ** بی‌تو و بی‌بادبیزن سر نکرد
The movement of the wind of the breath, which is on the lips, follows the course directed by the spirit and the body.
جنبش باد نفس کاندر لبست ** تابع تصریف جان و قالبست
At one time you make the breath to be a eulogy and a (pleasing) message; at another time you make the breath to be a satire and a foul speech.130
گاه دم را مدح و پیغامی کنی ** گاه دم را هجو و دشنامی کنی
Understand, then, (from this case) the cases of other winds; for from a part the intellect perceives the whole.
پس بدان احوال دیگر بادها ** که ز جز وی کل می‌بیند نهی
God sometimes makes the wind vernal: in December He divests it of this kindliness.
باد را حق گه بهاری می‌کند ** در دیش زین لطف عاری می‌کند
He makes it a sarsar (intensely cold and violent) for the people of ‘Ád; again, He makes it perfumed (balmy) for Húd.
بر گروه عاد صرصر می‌کند ** باز بر هودش معطر می‌کند
One wind He makes (deadly as) the poison of the simoom; He (also) makes the advent of the east-wind to be delightful.
می‌کند یک باد را زهر سموم ** مر صبا را می‌کند خرم‌قدوم
He hath founded (stablished) the wind of the breath in you, in order that thereby you may judge analogically of every (other) wind.135
باد دم را بر تو بنهاد او اساس ** تا کنی هر باد را بر وی قیاس
The breath does not become speech without (assuming the quality of) gentleness or harshness: it is honey for one set of people and poison for another class.
دم نمی‌گردد سخن بی‌لطف و قهر ** بر گروهی شهد و بر قومیست زهر
The fan is moving for the benefit of the (favoured) person, and for the subjugation of every fly and gnat.
مروحه جنبان پی انعام کس ** وز برای قهر هر پشه و مگس
Why (then) should not the fan of Divine fore-ordainment be fraught with trial and probation (by means of good and evil)?
مروحه‌ی تقدیر ربانی چرا ** پر نباشد ز امتحان و ابتلا