بخش 5 - 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.

The beauty with awesome mien raised her voice against him, saying, “Do not behave impudently, be mindful of good manners!”

He said, “Why, there is privacy, and no people (present): the water at hand, and a thirsty man like me!

None is moving here but the wind. Who is present? Who will hinder (me) from this conquest?”

“O madman,” said she, “thou hast been a fool: a fool thou art and hast not hearkened to the wise.

Thou sawest the wind moving: know that a Mover of the wind is here, who drives the wind along.”

The portion of wind (air) that is in our control does not stir till you move the fan.

Without you and without the fan the movement of this portion of wind (air) does not arise, O simpleton.

The movement of the wind of the breath, which is on the lips, follows the course directed by the spirit and the body.

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.

Understand, then, (from this case) the cases of other winds; for from a part the intellect perceives the whole.

God sometimes makes the wind vernal: in December He divests it of this kindliness.

He makes it a şarşar (intensely cold and violent) for the people of ‘Ad; again, He makes it perfumed (balmy) for Hud

One wind He makes (deadly as) the poison of the simoom; He (also) makes the advent of the east-wind to be delightful.

He hath founded (stablished) the wind of the breath in you, in order that thereby you may judge analogically of every (other) wind.

The breath does not become speech without (assuming the quality of) gentleness or harshness: it js honey for one set of people and poison for another class.

The fan is moving for the benefit of the (favoured) person, and for the subjugation of every fly and gnat.

Why (then) should not the fan of Divine fore-ordainment be fraught with trial and probation (by means of good and evil)?

Inasmuch as the part, namely, the wind of the breath or the fan, is naught but a cause of injury or advantage,

How should this north-wind and this east-wind and this west- wind be remote from

(showing) favour and conferring bounty? Look at a handful of wheat froth a granary, and apprehend that the whole of it will be just like this (handful).

How should the whole of the wind rush forth from the mansion of the wind in Heaven without (being impelled by) the fan of that Driver of the wind?

Is it not the fact that at winnowing-time the labourers on the threshing-floor beseech God for wind,

In order that the straws may be separated from the wheat, so that it may go into a granary or pits?

When the blowing wind is long delayed, you may see them all making humble entreaty to God.

Likewise, in parturition, if the wind of childbirth do not come, there comes (from the mother) a woeful cry for help.

If they (that desire the wind) are not aware that He is its Driver, then what disposes (them) to pray piteously for the wind?

Likewise, those in ship are desirous of the wind: they all are begging for it from the Lord of Mankind.

Likewise, in (the case of) toothache you beg ardently and earnestly to be defended from the wind.

The soldiers beseech God humbly, saying, “Give (us) the wind of victory, O Thou whose every wish is fulfilled!”

Also, in the throes of childbirth, folk beg from every venerated (saint) a piece of paper inscribed with a charm (against evil).

Therefore all have known for certain that the wind is sent by the Lord of created beings.

Therefore in the mind of every one possessing knowledge this is certain, that with everything that moves there is a mover.

If you do not see him visibly, apprehend him by means of the manifestation of the effect.

The body is moved by the spirit: you do not seethe spirit; but from the movement of the body know the spirit (to be its mover).

He (the lover) said, “If I am foolish in manners, I am wise in respect of faithfulness and (eager) pursuit.”

She replied, “Truly the manners were these which have been seen; as for the other (things), thou thyself knowest, perverse fellow!