آتش حرص از شما ایثار شد ** و آن حسد چون خار بد گلزار شد
(Inasmuch as) the fire of greed in you hath turned to unselfishness, and that envy (which) was like thorns hath turned to roses;
چون شما این جمله آتشهای خویش ** بهر حق کشتید جمله پیش پیش
Inasmuch as ye formerly extinguished all these fires of your own for God’s sake;
نفس ناری را چو باغی ساختید ** اندر او تخم وفا انداختید2565
And made the fiery soul like an orchard and cast in it the seed of fealty,
بلبلان ذکر و تسبیح اندر او ** خوش سرایان در چمن بر طرف جو
(Whilst) therein the nightingales of commemoration and glorification of God (were) singing sweetly in the garden by the river-side;
داعی حق را اجابت کردهاید ** در جحیم نفس آب آوردهاید
(Inasmuch as) ye have answered the call of God and have brought water into the blazing hell of your soul––
دوزخ ما نیز در حق شما ** سبزه گشت و گلشن و برگ و نوا
Our Hell also in regard to you hath become greenery and roses and plenty and riches.”
چیست احسان را مکافات ای پسر ** لطف و احسان و ثواب معتبر
What is the requital for well-doing, O son? Kindness and well-doing and valued recompense.
نی شما گفتید ما قربانیایم ** پیش اوصاف بقا ما فانیایم2570
“Did not ye say, ‘We are devoted (to God) - we are passing away before the attributes of Everlastingness?
ما اگر قلاش و گر دیوانهایم ** مست آن ساقی و آن پیمانهایم
We, whether we be cunning (sane) or mad, are intoxicated with that Cupbearer and that cup.
بر خط و فرمان او سر مینهیم ** جان شیرین را گروگان میدهیم
We lay our heads (submissively) upon His writ and mandate; we give our sweet lives in pawn (to Him).
تا خیال دوست در اسرار ماست ** چاکری و جان سپاری کار ماست
So long as the thought of the Friend is in our inmost hearts, (all) our work is to serve (Him) and yield up our lives.’”
هر کجا شمع بلا افروختند ** صد هزاران جان عاشق سوختند
Wheresoever the candle of tribulation hath been lighted, hundreds of thousands of loving souls are burnt.
عاشقانی کز درون خانهاند ** شمع روی یار را پروانهاند2575
Those lovers that are within the house (and nigh unto Him) are (as) moths to the candle of the face of the Friend.
ای دل آن جا رو که با تو روشناند ** وز بلاها مر ترا چون جوشناند
O heart, go where they are bright toward thee and are as a coat of mail to thee against afflictions,
ز آن میان جان ترا جا میکنند ** تا ترا پر باده چون جامی کنند
And give thee a place within their souls, that they may fill thee with wine, like a cup.
در میان جان ایشان خانه گیر ** در فلک خانه کن ای بدر منیر
Take thy abode within their souls: O radiant full-moon, make thy home in the sky!
چون عطارد دفتر دل واکنند ** تا که بر تو سرها پیدا کنند
Like Mercury, they will open the book of the heart, that they may reveal mysteries unto thee.
پیش خویشان باش چون آوارهای ** بر مه کامل زن ار مه پارهای2580
Stay beside thy kinsfolk––how art thou roaming abroad? Cleave to the perfect Moon if thou art a piece of the moon.
جزو را از کل خود پرهیز چیست ** با مخالف این همه آمیز چیست
What is the (cause of the) part’s keeping aloof from its whole? What is (the cause of) all this mixture with (that which is) diverse?
جنس را بین نوع گشته در روش ** غیبها بین گشته عین از پرتوش
Behold how the genus hath become species in the process (of differentiation): behold how the unseen things have become visible in (their) escape (from occultation).
تا چون زن عشوه خری ای بیخرد ** از دروغ و عشوه کی یابی مدد
So long as thou wouldst fain be wheedled like a woman, O man without wisdom, (thou wilt remain imperfect): how wilt thou be helped by lies and wheedling?
چاپلوس و لفظ شیرین و فریب ** میستانی مینهی چون زر به جیب
Thou art taking flattery and sweet words and cajolement and putting them, like a woman, in thy bosom.
مر ترا دشنام و سیلی شهان ** بهتر آید از ثنای گمرهان2585
For thee the revilings and blows of the (spiritual) kings would be better than the praise of the unrighteous.
صفع شاهان خور مخور شهد خسان ** تا کسی گردی ز اقبال کسان
Swallow the slaps of the (spiritual) kings, do not swallow the honey of the rabble, to the end that through the fortune of (those) personages thou mayst (thyself) become a personage;
ز آنک از ایشان خلعت و دولت رسد ** در پناه روح جان گردد جسد
Because from them come felicity and robes of honour and felicity: under the shelter of the spirit, body becomes soul.
هر کجا بینی برهنه و بینوا ** دان که او بگریخته ست از اوستا
Wherever thou seest one (that is) naked and destitute, know that he hath fled from the (spiritual) master,
تا چنان گردد که میخواهد دلش ** آن دل کور بد بیحاصلش
In order that he may become such as his heart desires––that blind, wicked, worthless heart of him.
گر چنان گشتی که استا خواستی ** خویش را و خویش را آراستی2590
If he had become such as his master desired, he would have graced himself and his kindred.
هر که از استا گریزد در جهان ** او ز دولت میگریزد این بدان
Whoever in the world flees from his master is fleeing from felicity. Know this (for sure)!
Thou hast learned a trade to earn a livelihood for the body: (now) set thy hand to a religious (spiritual) trade.
در جهان پوشیده گشتی و غنی ** چون برون آیی از اینجا چون کنی
In this world thou hast become clothed and rich: when thou comest forth from here, how wilt thou do?
پیشهای آموز کاندر آخرت ** اندر آید دخل کسب مغفرت
Learn such a trade that hereafter the earning of God’s forgiveness may come in as revenue (to thee).
آن جهان شهری است پر بازار و کسب ** تا نپنداری که کسب اینجاست حسب2595
Yonder world is a city full of trafficking and earning: think not that the earnings here (in this world) are a sufficiency.
حق تعالی گفت کاین کسب جهان ** پیش آن کسب است لعب کودکان
The high God hath said that beside those (the next world’s) earnings these earnings in the (present) world are (but) children’s play––
همچو آن طفلی که بر طفلی تند ** شکل صحبت کن مساسی میکند
As a child that embraces another child modo coitum facientis contactum facit; [As a child that embraces another child touches (the other) like an (adult) copulater.]
کودکان سازند در بازی دکان ** سود نبود جز که تعبیر زبان
(Or as) children at play set up a shop, (but) it is of no use (to them) except as a pastime.
شب شود در خانه آید گرسنه ** کودکان رفته بمانده یک تنه
Night falls, and he (the child who acted as shopkeeper comes home hungry: the (other) children are gone, and he is let alone.
این جهان بازیگه است و مرگ شب ** باز گردی کیسه خالی پر تعب2600
This world is a playground, and death is the night: thou returnest with an empty purse, tired out.
کسب دین عشق است و جذب اندرون ** قابلیت نور حق دان ای حرون
The earnings of religion are love and inward rapture––capacity to receive the Light of God, O thou obstinate one!
کسب فانی خواهدت این نفس خس ** چند کسب خس کنی بگذار بس
This vile fleshly soul desires thee to earn that which passeth away: how long wilt thou earn what is vile? Let it go! Enough!
نفس خس گر جویدت کسب شریف ** حیله و مکری بود آن را ردیف
If the vile fleshly soul desire thee to earn what is noble, there is some trick and plot behind it.
بیدار کردن ابلیس معاویه را که خیز وقت نماز است
How Iblís awakened Mu‘áwiya—may God be well-pleased with him!—saying, “Arise, it is time for prayer.”
در خبر آمد که آن معاویه ** خفته بد در قصر در یک زاویه
’Tis related in Tradition that Mu‘áwiya was asleep in a nook of the palace.
قصر را از اندرون در بسته بود ** کز زیارتهای مردم خسته بود2605
The palace-door was fastened from the inside, for he was fatigued by people's visits.
ناگهان مردی و را بیدار کرد ** چشم چون بگشاد پنهان گشت مرد
Suddenly he was awakened by a man, (but) when he opened his eyes the man vanished.
گفت اندر قصر کس را ره نبود ** کیست کاین گستاخی و جرات نمود
He said (to himself), “No one had entrance to the palace: who is he that has shown such impudence and boldness?”
گرد برگشت و طلب کرد آن زمان ** تا بیابد ز آن نهان گشته نشان
Then he went round and searched in order to find the trace of that one who had become hidden (from sight).
از پس در مدبری را دید کاو ** در در و پرده نهان میکرد رو
Behind the door he espied a luckless man who was hiding his face in the door and the curtain.
گفت هی تو کیستی نام تو چیست ** گفت نامم فاش ابلیس شقی است2610
“Hey,” he cried, “who are you? What is your name?” “(To speak) plainly,” said he, “my name is Iblís the damned.”
گفت بیدارم چرا کردی به جد ** راست گو با من مگو بر عکس و ضد
He (Mu‘áwiya) asked, “Why did you take pains to awaken me? Tell the truth, don't tell me what is reverse and contrary (to the fact).”
از خر افکندن ابلیس معاویه را و رو پوش و بهانه کردن و جواب گفتن معاویه او را
How Iblís gave Mu‘áwiya, may God be well-pleased with him, a fall, and practiced dissimulation, and how Mu‘áwiya answered him.
گفت هنگام نماز آخر رسید ** سوی مسجد زود میباید دوید
He said, “The time for prayer is (all but) come to an end: you must run quickly to the mosque.