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.
عجلوا الطاعات قبل الفوت گفت ** مصطفی چون در معنی میبسفت
Mustafá (Mohammed) said, boring the pearl of the idea, ‘Make haste to perform your devotions before the time is past.’”
گفت نی نی این غرض نبود ترا ** که به خیری رهنما باشی مرا
He (Mu‘áwiya) said, “Nay, nay; ’tis not thy purpose to be my guide unto any good.
دزد آید از نهان در مسکنم ** گویدم که پاسبانی میکنم2615
(If) a thief come secretly into my dwelling-place and say to me, ‘I am keeping watch,’
من کجا باور کنم آن دزد را ** دزد کی داند ثواب و مزد را
How shall I believe that thief? How should a thief know the recompense and reward for good works?”
باز جواب گفتن ابلیس معاویه را
How Iblís again made answer to Mu‘áwiya.
گفت ما اول فرشته بودهایم ** راه طاعت را به جان پیمودهایم
He said, “At first I was an angel: I traversed the way of obedience (to God) with (all my) soul.
سالکان راه را محرم بدیم ** ساکنان عرش را هم دم بدیم
I was the confidant of them that follow the path (of devotion): I was familiar with them that dwell by the Throne of God.
پیشهی اول کجا از دل رود ** مهر اول کی ز دل بیرون شود
How should (one's) first calling go out of (one's) mind? How should (one's) first love go forth from (one's) heart?
در سفر گر روم بینی یا ختن ** از دل تو کی رود حب الوطن2620
If in travel you see Anatolia or Khutan, how should love of your own country go from your heart?
ما هم از مستان این می بودهایم ** عاشقان درگه وی بودهایم
I too have been one of those drunken with this wine: I have been a lover at His court.
ناف ما بر مهر او ببریدهاند ** عشق او در جان ما کاریدهاند
They cut my navel in (predestined me from birth to) love of Him: they sowed love of Him in my heart.
روز نیکو دیدهایم از روزگار ** آب رحمت خوردهایم اندر بهار
I have seen good days from Fortune: I have drunk the water of (Divine) Mercy in (my) spring-time.
نه که ما را دست فضلش کاشته ست ** از عدم ما را نه او برداشته ست
Was it not the hand of His bounty that sowed me? Was it not He that raised me up from non-existence?
ای بسا کز وی نوازش دیدهایم ** در گلستان رضا گردیدهایم2625
Oh, many is the time I have received kindness from Him and walked in the rose-garden of (His) approval.
بر سر ما دست رحمت مینهاد ** چشمههای لطف از ما میگشاد
He would lay the hand of mercy on my head, He would open (let flow) from me the fountains of grace.
وقت طفلیام که بودم شیر جو ** گاهوارم را که جنبانید او
Who found milk for me in the season of my infancy? Who rocked my cradle? He.
از که خوردم شیر غیر شیر او ** کی مرا پرورد جز تدبیر او
From whom did I drink milk other than His milk? Who nourished me except His providence?
خوی کان با شیر رفت اندر وجود ** کی توان آن را ز مردم واگشود
The disposition which has entered with the milk into (their) being—how can it be discharged (expelled) from folk?
گر عتابی کرد دریای کرم ** بسته کی گردند درهای کرم2630
If the Sea of Bounty has given (me) a rebuke, (yet) how have the doors of Bounty been shut?
اصل نقدش داد و لطف و بخشش است ** قهر بر وی چون غباری از غش است
Giving and grace and favour are the fundamental substance of His coin: wrath is (only) as a speck of alloy on it.
از برای لطف عالم را بساخت ** ذرهها را آفتاب او نواخت
He made the world for kindness' sake: His sun caressed the motes (in its beams).
فرقت از قهرش اگر آبستن است ** بهر قدر وصل او دانستن است
If separation (from Him) is big with His wrath, ’tis for the sake of knowing the worth of union with Him,
تا دهد جان را فراقش گوشمال ** جان بداند قدر ایام وصال
So that separation from Him may give the soul chastisement, (and that) the soul may know the value of the days of union.
گفت پیغمبر که حق فرموده است ** قصد من از خلق احسان بوده است2635
The Prophet has declared that God said, ‘My purpose in creating was to do good:
آفریدم تا ز من سودی کنند ** تا ز شهدم دستآلودی کنند
I created to the intent that they (My creatures) might draw some gain from Me, and that they might smear their hands with My honey;
نی برای آن که تا سودی کنم ** و ز برهنه من قبایی بر کنم
Not to the end that I might draw some gain (from them), and that I might tear off a coat from one (who is) naked.’
چند روزی که ز پیشم رانده است ** چشم من در روی خوبش مانده است
During the short while since He drove me from His presence, mine eye hath remained (fixed) upon His beauteous face;
کز چنان رویی چنین قهر ای عجب ** هر کسی مشغول گشته در سبب
(And my thought has always been), ‘Such wrath from such a face! Oh, wonderful!’ (whereas) every one (else) has become occupied with (considering) the (secondary) cause (His wrath).
من سبب را ننگرم کان حادث است ** ز انکه حادث حادثی را باعث است2640
I do not look at the cause (His wrath), which is temporal, inasmuch as the temporal (only) produces something temporal (like itself).
لطف سابق را نظاره میکنم ** هر چه آن حادث دو پاره میکنم
I am regarding (His eternally) precedent mercy: whatsoever is temporal I rend in twain.
ترک سجده از حسد گیرم که بود ** آن حسد از عشق خیزد نز جحود
Grant that my declining to worship (Adam) was from envy; (yet) that envy arises from love (of God), not from denial (of obedience to His command).
هر حسد از دوستی خیزد یقین ** که شود با دوست غیری همنشین
’Tis certain, all envy arises from love, (for fear) lest another become the companion of the beloved.