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5
1987-1996

  • In order that his (secret) thoughts may come to light: afterwards it rests with me to punish him.
  • تا پدید آید سگالشهای او  ** بعد از آن بر ماست مالشهای او 
  • I bestow the gold and jewels upon you: of those riches I desire naught but the information (concerning them).”
  • مر شما را دادم آن زر و گهر  ** من از آن زرها نخواهم جز خبر 
  • Thus he spoke, while his heart was throbbing on account of the incomparable Ayáz,
  • این همی‌گفت و دل او می‌طپید  ** از برای آن ایاز بی ندید 
  • (Thinking), “Is it I who am uttering this (command)? How (grieved) he will be if he hear of this injustice!” 1990
  • که منم کین بر زبانم می‌رود  ** این جفاگر بشنود او چون شود 
  • Again he says (to himself), “By the truth of his religion, (I vow) that his constancy is too great
  • باز می‌گوید به حق دین او  ** که ازین افزون بود تمکین او 
  • For him to be annoyed by my foul aspersion and heedless of my purpose and meaning.
  • کی به قذف زشت من طیره شود  ** وز غرض وز سر من غافل بود 
  • When an afflicted person has perceived the (true) interpretations (reasons) of his pain, he sees the victory: how should he be vanquished by the pain?
  • مبتلی چون دید تاویلات رنج  ** برد بیند کی شود او مات رنج 
  • The (true) interpreter (of suffering) is (like) the patient Ayáz, for he is contemplating the ocean of ends (ultimate consequences).
  • صاحب تاویل ایاز صابرست  ** کو به بحر عاقبتها ناظرست 
  • To him, as to Joseph, the interpretation of the dream of these prisoners (in the world) is evident. 1995
  • هم‌چو یوسف خواب این زندانیان  ** هست تعبیرش به پیش او عیان 
  • How should the goodly man who is aware of the meaning of the dreams of others be ignorant of (the meaning of) his own dream?
  • خواب خود را چون نداند مرد خیر  ** کو بود واقف ز سر خواب غیر