Hark, do not pay so much regard to thy patience: thou hast seen (thy) patience, (now) look at (My) giving (thee) patience.”
هین به صبر خود مکن چندین نظر ** صبر دیدی صبر دادن را نگر
How long wilt thou behold the revolution of the water-wheel? Put forth thy head and behold the rapid water (that turns it).2905
چند بینی گردش دولاب را ** سر برون کن هم ببین تیز آب را
Thou wilt say, “I am beholding it”; but there are many good signs of (really) beholding it.
تو همی‌گویی که می‌بینم ولیک ** دید آن را بس علامتهاست نیک
When thou hast taken a summary view of the circling movement of the foam, look upon the Sea if thou wantest (to feel) bewilderment.
گردش کف را چو دیدی مختصر ** حیرتت باید به دریا در نگر
He that regards the foam tells of the mystery, while he that regards the Sea is bewildered.
آنک کف را دید سر گویان بود ** وانک دریا دید او حیران بود
He that regards the foam forms intentions, while he that regards the Sea makes his heart (one with) the Sea.
آنک کف را دید نیتها کند ** وانک دریا دید دل دریا کند
He that regards the foam-flakes is (engaged) in reckoning (and calculation), while he that regards the Sea is without (conscious) volition.2910
آنک کفها دید باشد در شمار ** و آنک دریا دید شد بی‌اختیار
He that regards the foam is in (continual) movement, while he that regards the Sea is devoid of hypocrisy.
آنک او کف دید در گردش بود ** وانک دریا دید او بی‌غش بود
How a Moslem called a Magian (to accept Islam).
دعوت کردن مسلمان مغ را
A certain man said to a Magian, “O such-and-such, hark, become a Moslem, be one of the true believers!”
مر مغی را گفت مردی کای فلان ** هین مسلمان شو بباش از مومنان
He replied, “If God will, I shall become a true believer; and if He increase His grace, I shall become possessed of intuitive faith.”
گفت اگر خواهد خدا مومن شوم ** ور فزاید فضل هم موقن شوم
He (the Moslem) said, “God wills thy true belief, in order that thy spirit may be delivered from the hand (power) of Hell;
گفت می‌خواهد خدا ایمان تو ** تا رهد از دست دوزخ جان تو
But thy ill-omened carnal soul and the wicked Devil are dragging thee towards infidelity and the fire-temple.”2915
لیک نفس نحس و آن شیطان زشت ** می‌کشندت سوی کفران و کنشت
He replied, “O reasonable man, since they are predominant I shall (necessarily) be on the side of the stronger.
گفت ای منصف چو ایشان غالب‌اند ** یار او باشم که باشد زورمند
I can side (only) with him who is predominant: I (must) fall in the direction to which the predominant one is pulling (me).
یار آن تانم بدن کو غالبست ** آن طرف افتم که غالب جاذبست
Since (according to thy assertion) God was desiring of me a firm belief (in Islam), what is the use of His desire when He does not succeed (in attaining His object)?
چون خدا می‌خواست از من صدق زفت ** خواست او چه سود چون پیشش نرفت
The carnal soul and the Devil have carried their will to success, while that act of (Divine) favour has been defeated and pulverised.
نفس و شیطان خواست خود را پیش برد ** وآن عنایت قهر گشت و خرد و مرد
(’Tis as if) thou hadst built a palace and pavilion and erected therein a hundred beautiful (ornamental) designs,2920
تو یکی قصر و سرایی ساختی ** اندرو صد نقش خوش افراختی
And desired that that goodly place should be a mosque— and (then) some one else had come and made it a Christian monastery;
خواستی مسجد بود آن جای خیر ** دیگری آمد مر آن را ساخت دیر
Or (as if) thou hadst woven a piece of linen cloth, in order deftly to make it a coat for some one to wear,
یا تو بافیدی یکی کرباس تا ** خوش بسازی بهر پوشیدن قبا
And (when) thou wert desiring (it to be) a coat, a rival, from (motives of) hostility, made the linen stuff into a pair of trousers in spite of thee.
تو قبا می‌خواستی خصم از نبرد ** رغم تو کرباس را شلوار کرد
What resource has the linen, my dear friend, but to submit to the purpose of the one who is predominant?
چاره کرباس چه بود جان من ** جز زبون رای آن غالب شدن
(Since) he (the owner of the cloth) is reduced to submission, what is the crime of this linen? Who is he that is not dominated by the predominant?2925
او زبون شد جرم این کرباس چیست ** آنک او مغلوب غالب نیست کیست
When some one has forced his way in against his (the householder's) will and planted a thornbush in his property and house,
چون کسی بی‌خواست او بر وی براند ** خاربن در ملک و خانه‌ی او نشاند
The master of the house is humiliated because such a shabbiness (abasement) is inflicted on him.
صاحب خانه بدین خواری بود ** که چنین بر وی خلاقت می‌رود
I too, though I am fresh and new, would become shabby (abased) through being associated with such a contemptible person.
هم خلق گردم من ار تازه و نوم ** چونک یار این چنین خواری شوم
Since the will of the carnal soul is besought for help, ’tis mockery (to say) that whatever God wills shall come to pass.
چونک خواه نفس آمد مستعان ** تسخر آمد ایش شاء الله کان
(Even) if I am a disgrace to the Magians or am an infidel, I am not such (a miscreant) as to think this of God,2930
من اگر ننگ مغان یا کافرم ** آن نیم که بر خدا این ظن برم
That any one should seek to exercise authority in His kingdom against His will and in spite of Him,
که کسی ناخواه او و رغم او ** گردد اندر ملکت او حکم جو
And thus should occupy His kingdom, so that the Creator of the breath dare not breathe a word (in opposition),
ملکت او را فرو گیرد چنین ** که نیارد دم زدن دم آفرین
(And that though) He wishes to repel him and must needs (do so), (yet) the Devil at every moment is increasing His anxiety.
دفع او می‌خواهد و می‌بایدش ** دیو هر دم غصه می‌افزایدش
(On this hypothesis) I must worship the Devil, inasmuch as he is predominant in every assembly,
بنده‌ی این دیو می‌باید شدن ** چونک غالب اوست در هر انجمن
Lest the Devil take vengeance on me—and then in that case how can the Gracious (God) lend me a (helping) hand?2935
تا مبادا کین کشد شیطان ز من ** پس چه دستم گیرد آنجا ذوالمنن
That which he (the Devil) wills, his desire (therein) is fulfilled: by whom (except him) shall my affairs be restored to prosperity?
آنک او خواهد مراد او شود ** از کی کار من دگر نیکو شود
Parable of the Devil at the door of the Merciful God.
مثل شیطان بر در رحمان
God forfend! Whatsoever God wills shall come to pass. He is the Ruler over the worlds of space and non-spatiality.
حاش لله ایش شاء الله کان ** حاکم آمد در مکان و لامکان
Without His command no one in His kingdom shall add (so much as) the tip of a single hair.
هیچ کس در ملک او بی‌امر او ** در نیفزاید سر یک تای مو
The kingdom is His kingdom, the command is His: that Devil of His is the meanest dog at His door.
ملک ملک اوست فرمان آن او ** کمترین سگ بر در آن شیطان او
If a Turcoman's dog is lying at the door (of the tent), with his face and head resting on the threshold,2940
ترکمان را گر سگی باشد به در ** بر درش بنهاده باشد رو و سر
(Though) the children of the house keep pulling his tail, he will be humble (submissive) in the children's hands.
کودکان خانه دمش می‌کشند ** باشد اندر دست طفلان خوارمند
If, however, a stranger pass by, he (the dog) will rush at him like a fierce lion;
باز اگر بیگانه‌ای معبر کند ** حمله بر وی هم‌چو شیر نر کند
For he is hard on the unbelievers: to a friend he is (as) the rose, to an enemy as the thorn.
که اشداء علی الکفار شد ** با ولی گل با عدو چون خار شد
He has become so faithful and vigilant on account of the tutmáj broth that the Turcoman has given him.
ز آب تتماجی که دادش ترکمان ** آنچنان وافی شدست و پاسبان
The dog, then, namely the Devil, whom God causes to exist and in whom He creates a hundred thoughts and cunning plans,2945
پس سگ شیطان که حق هستش کند ** اندرو صد فکرت و حیلت تند
And whom He feeds with (men's) honours, so that he takes away the honour of the virtuous and the wicked—
آب روها را غذای او کند ** تا برد او آب روی نیک و بد
(For) the honour of the populace is the tutmáj broth by which the Devil-dog is fed—
این تتماجست آب روی عام ** که سگ شیطان از آن یابد طعام
Tell me, how should not his soul be devoted to the (Divine) decree at the door of the tent of Omnipotence?
بر در خرگاه قدرت جان او ** چون نباشد حکم را قربان بگو
Troop on troop of obedient and rebellious (devils), like the dog (of the Seven Sleepers) spreading his fore-paws on the threshold,
گله گله از مرید و از مرید ** چون سگ باسط ذراعی بالوصید
Are (stationed) like dogs at the door of the Cave of the Godhead, (eagerly) seeking the (Divine) command with every particle (of their bodies), and with every nerve agog (to hear the command),2950
بر در کهف الوهیت چو سگ ** ذره ذره امرجو بر جسته رگ
(Namely), ‘O Devil-dog, inflict tribulation in order that (thou mayst see) how these creatures (of Mine) set foot on this Way.
ای سگ دیو امتحان می‌کن که تا ** چون درین ره می‌نهند این خلق پا
Continually rush (at them), prevent (them from advancing), and look to see who (among them) is female (weak) in respect of sincerity, and who is male (strong).’
حمله می‌کن منع می‌کن می‌نگر ** تا که باشد ماده اندر صدق و نر
For what purpose, then, is (the cry), ‘I take refuge (with God)’ when the Dog in his arrogance has run swiftly (to the attack)?
پس اعوذ از بهر چه باشد چو سگ ** گشته باشد از ترفع تیزتگ