The prophets offer devotions, the enemies (of God) offer lusts.
نیک را چون بد کنم یزدان نیام ** داعیم من خالق ایشان نیام
How should I make the good man bad? I am not God. I am (only) a prompter, I am not their creator.
خوب را من زشت سازم رب نهام ** زشت را و خوب را آیینهام
(How) should I make the fair foul? I am not the Lord. I am (only) a mirror for the foul and the fair.
سوخت هندو آینه از درد را ** کاین سیه رو مینماید مرد را
The Hindoo burnt a mirror in vexation, saying, ‘This (mirror) causes a man to look black-faced.’
او مرا غماز کرد و راست گو ** تا بگویم زشت کو و خوب کو
He (God) hath made me an informer and truth-teller, that I may tell where the ugly one is and where the beautiful.
من گواهم بر گوا زندان کجاست ** اهل زندان نیستم ایزد گواست2690
I am a witness: how is prison (the right place) for a witness? I do not deserve (to go to) prison, God is the witness (to my innocence).
هر کجا بینم نهال میوهدار ** تربیتها میکنم من دایهوار
Wherever I see a fruitful sapling, I foster (it) diligently like a nurse.
هر کجا بینم درخت تلخ و خشک ** میبرم تا وارهد از پشک مشک
Wherever I see a sour and dry tree, I cut it down, in order that the musk may be delivered (separated) from the dung.
خشک گوید باغبان را کای فتی ** مر مرا چه میبری سر بیخطا
The dry (tree) says to the gardener, ‘O young man, why do you cut off my head without fault (on my part)?’
باغبان گوید خمش ای زشت خو ** بس نباشد خشکی تو جرم تو
The gardener says, ‘Be silent, O evil-natured one! Is not thy dryness sin enough in thee?’
خشک گوید راستم من کژ نیام ** تو چرا بیجرم میبری پیم2695
The dry (tree) says, ‘I am straight, I am not crooked: why are you houghing me (who am) without guilt?’
باغبان گوید اگر مسعودیای ** کاشکی کژ بودیای تر بودیای
The gardener says, ‘Hadst thou been blest, would that thou wert crooked (if only) thou wert moist (full of sap).
جاذب آب حیاتی گشتهای ** اندر آب زندگی آغشتیای
Thou wouldst have drawn (into thyself) the Water of Life: thou wouldst have been steeped in the Water of Life.
تخم تو بد بوده است و اصل تو ** با درخت خوش نبوده وصل تو
Thy seed and thy root were bad, and thou hast not been joined to a good tree.
شاخ تلخ ار با خوشی وصلت کند ** آن خوشی اندر نهادش بر زند
If the sour branch be joined to a sweet one, that sweetness will strike (impress itself) on its nature.’”
عنف کردن معاویه با ابلیس
How Mu‘áwiya dealt sternly with Iblís.
گفت امیر ای راه زن حجت مگو ** مر ترا ره نیست در من ره مجو2700
Said the Amír, “O brigand, do not argue: there is no way for you (to penetrate) into me, (so) do not seek the way.
ره زنی و من غریب و تاجرم ** هر لباساتی که آری کی خرم
You are a brigand, and I am a stranger and merchant: how should I purchase any garments that you may bring?
گرد رخت من مگرد از کافری ** تو نه ای رخت کسی را مشتری
Do not prowl about my property, infidel as you are: you are not one to buy the property of anybody.
مشتری نبود کسی را راه زن ** ور نماید مشتری مکر است و فن
The brigand is not a buyer for (from) any person, and if he seem to be a buyer, ’tis (only his) deceit and artfulness.
تا چه دارد این حسود اندر کدو ** ای خدا فریاد ما را زین عدو
I wonder what this envier has in his gourd! O God, help us against this enemy!
گر یکی فصلی دگر در من دمد ** در رباید از من این ره زن نمد2705
If he pronounce one more screed (of his spells) over me, this brigand will rob me of the mantle (of my faith).
نالیدن معاویه به حضرت حق تعالی از ابلیس و نصرت خواستن
How Mu‘áwiya complained of Iblís to the most high God and besought His aid.
این حدیثش همچو دود است ای اله ** دست گیر ار نه گلیمم شد سیاه
O God, this talk of his is like smoke: take my hand (and help me), or else my raiment is blackened.
من به حجت بر نیایم با بلیس ** کاوست فتنهی هر شریف و هر خسیس
I cannot prevail in argument with Iblís, for he leads every one, noble and base (alike), into temptation.
آدمی که علم الاسما بک است ** در تک چون برق این سگ بیتک است
Adam, who is the lord of He taught (him) the Names, is powerless before the lightning-like onset of this cur.
از بهشت انداختش بر روی خاک ** چون سمک در شست او شد از سماک
He cast him from Paradise upon the face of the earth: he (Adam) fell from Simák into his net, like a fish,
نوحهی إنا ظلمنا میزدی ** نیست دستان و فسونش را حدی2710
Crying in lamentation, ‘Verily, we have wronged (ourselves).’ There is no bound to his (Satan's) guile and imposture.
اندرون هر حدیث او شر است ** صد هزاران سحر در وی مضمر است
In his every saying there is mischief: myriads of enchantments are concealed in his mind.
مردی مردان ببندد در نفس ** در زن و در مرد افروزد هوس
He unmans men in a moment: he kindles vain desire in man and woman.
ای بلیس خلق سوز فتنه جو ** بر چیام بیدار کردی راست گو
O Iblís, you that consume the people and seek to tempt them (to their ruin), on what ground did you awaken me? Tell the truth!”
باز تقریر ابلیس تلبیس خود را
How Iblís once more exhibited his deceit.
گفت هر مردی که باشد بد گمان ** نشنود او راست را با صد نشان
He said, “No man that thinks evil (is suspicious) would hearken to the truth notwithstanding a hundred signs (that pointed it out).
هر درونی که خیالاندیش شد ** چون دلیل آری خیالش بیش شد2715
Every mind that has conceived fancies (suspicions)—when you bring forward proof, its fancy is increased.
چون سخن دروی رود علت شود ** تیغ غازی دزد را آلت شود
When (sound and true) words enter it, they become a disease (they are corrupted and falsified): the holy warrior's sword becomes a tool for the thief.
پس جواب او سکوت است و سکون ** هست با ابله سخن گفتن جنون
Therefore the answer to him is silence and rest: to talk with a fool is madness.
تو ز من با حق چه نالی ای سلیم ** تو بنال از شر آن نفس لئیم
Why do you complain to God of me, O simpleton? Complain of the wickedness of that vile fleshly soul.
تو خوری حلوا تو را دنبل شود ** تب بگیرد طبع تو مختل شود
You eat halwá (sweetmeat), (then) boils break out in you, fever lays hold of you, your health is disordered.
بیگنه لعنت کنی ابلیس را ** چون نبینی از خود آن تلبیس را2720
You curse Iblís, guiltless (though he is). How do you not see (that) that deception (proceeds) from yourself?
نیست از ابلیس از تست ای غوی ** که چو روبه سوی دنبه میدوی
It is not (the fault) of Iblís, it is (the fault) of yourself, O misguided one, that you are going like a fox towards the sheep's fat tail.
چون که در سبزه ببینی دنبه را ** دام باشد این ندانی تو چرا
When you see the fat tails in the green field, ’tis a snare. Why are you ignorant of this?
ز آن ندانی کت ز دانش دور کرد ** میل دنبه چشم و عقلت کور کرد
You are ignorant because desire for the fat tail has made you far from knowledge and has blinded your (spiritual) eye and intelligence.
حبک الأشیاء یعمیک یصم ** نفسک السودا جنت لا تختصم
Your love of (sensual) things makes you blind and deaf; your black fleshly soul is the culprit: do not quarrel (with others).
تو گنه بر من منه کژ مژ مبین ** من ز بد بیزارم و از حرص و کین2725
Do not put the guilt on me, do not see upside down. I am averse to evil and greed and enmity.
من بدی کردم پشیمانم هنوز ** انتظارم تا شبم آید به روز
I did an evil deed and am still repenting: I am waiting that my night may turn to day.
متهم گشتم میان خلق من ** فعل خود بر من نهد هر مرد و زن
I have become suspect amongst mankind: every man and woman lay their (evil) actions on me (at my door).
گرگ بیچاره اگر چه گرسنه است ** متهم باشد که او در طنطنه است
The helpless wolf, though he is hungry, is suspected of being in luxury.
از ضعیفی چون نتاند راه رفت ** خلق گوید تخمه است از لوت زفت
When, because of feebleness, he cannot go his way, people say it is indigestion (arising) from gross (rich and heavy) food.”
باز الحاح کردن معاویه ابلیس را
How Mu‘áwiya once more pressed Iblís hard.
گفت غیر راستی نرهاندت ** داد سوی راستی میخواندت2730
He said, “Nothing but the truth will save you: justice is calling you to (speak) the truth.
راست گو تا وارهی از چنگ من ** مکر ننشاند غبار جنگ من
Tell the truth, so that you may be delivered from my hand: cunning will not lay the dust of my war (will not induce me to leave you in peace).”
گفت چون دانی دروغ و راست را ** ای خیالاندیش پر اندیشهها
He (Iblís) said, “How do you know (the difference between) falsehood and truth, O thinker of vain fancies, (you that are) filled with (idle) thoughts (about me)?”
گفت پیغمبر نشانی داده است ** قلب و نیکو را محک بنهاده است
He answered, “The Prophet has given an indication: he has laid down the touchstone (criterion) for (distinguishing) the base coin and the good.