جهل را بیعلتی عالم کند ** علم را علت کژ و ظالم کند
Unprejudicedness makes ignorance wise; prejudice makes knowledge perverse and iniquitous.
تا تو رشوت نستدی بینندهای ** چون طمع کردی ضریر و بندهای
So long as you accept no bribe, you are seeing; when you act covetously, you are blind and enslaved.’
از هوا من خوی را واکردهام ** لقمههای شهوتی کم خوردهام
I have turned my nature away from vain desire: I have not eaten delicious morsels.
چاشنی گیر دلم شد با فروغ ** راست را داند حقیقت از دروغ2755
My heart, which tastes (and distinguishes), has become bright (like a clear mirror): it really knows truth from falsehood.
به اقرار آوردن معاویه ابلیس را
How Mu‘áwiya—may God be well-pleased with him!— induced Iblís to confess.
تو چرا بیدار کردی مر مرا ** دشمن بیداریی تو ای دغا
Why did you awaken me? You are the enemy of wakefulness, O trickster.
همچو خشخاشی همه خواب آوری ** همچو خمری عقل و دانش را بری
You are like poppy-seeds: you put every one to sleep. You are like wine: you take away understanding and knowledge.
چار میخت کردهام هین راست گو ** راست را دانم تو حیلتها مجو
I have impaled you. Come, tell the truth, I know what is true: do not seek evasions.
من ز هر کس آن طمع دارم که او ** صاحب آن باشد اندر طبع و خو
I expect from every person (only) that of which by nature and disposition he is the owner.
من ز سرکه مینجویم شکری ** مر مخنث را نگیرم لشکری2760
I do not look for any sugar from vinegar; I do not take the catamite for a soldier.
همچو گبران من نجویم از بتی ** کاو بود حق یا خود از حق آیتی
I do not, like (idolatrous) infidels, seek (expect) from an idol that it should be God or even a sign from God.
من ز سرگین مینجویم بوی مشک ** من در آب جو نجویم خشت خشک
I do not seek the smell of musk from dung; I do not seek dry bricks in river water.
من ز شیطان این نجویم کاوست غیر ** که مرا بیدار گرداند به خیر
From Satan, who is other (than good), I do not look for this— that he should awaken me with good (intent).”
راست گفتن ابلیس ضمیر خود را به معاویه
How Iblís told truly his hidden thought to Mu‘áwiya—may God be well-pleased with him!
گفت بسیار آن بلیس از مکر و غدر ** میر از او نشنید کرد استیز و صبر
Iblís spoke many words of deceit and treachery, (but) the Amír hearkened not to him and strove (against him) and showed fortitude.
از بن دندان بگفتش بهر آن ** کردمت بیدار میدان ای فلان2765
(At length), with the bitterest pangs he (Iblís) said: “O such-and-such, know that I awakened you for the purpose
تا رسی اندر جماعت در نماز ** از پی پیغمبر دولت فراز
That you might join the congregation (of Moslems) in praying after the Prophet of high estate.
گر نماز از وقت رفتی مر ترا ** این جهان تاریک گشتی بیضیا
If the time of prayers had passed, this world would have become dark to you and without a gleam of light;
از غبین و درد رفتی اشکها ** از دو چشم تو مثال مشکها
(And then) from disappointment and grief tears would have flowed from your two eyes in the fashion of (water from) water-skins,
ذوق دارد هر کسی در طاعتی ** لاجرم نشکیبد از وی ساعتی
(Because) every one has delight in some act of devotion and consequently cannot bear to miss it (even) for a short while.
آن غبین و درد بودی صد نماز ** کو نماز و کو فروغ آن نیاز2770
That disappointment and grief would have been (as) a hundred prayers: what is (ritual) prayer in comparison with the (spiritual) glow of humble supplication?”
فضیلت حسرت خوردن آن مخلص بر فوت نماز جماعت
The excellence of the remorse felt by one who was sincere (in his devotion) for having missed the congregational prayers.
آن یکی میرفت در مسجد درون ** مردم از مسجد همیآمد برون
A certain man was going into the mosque (when) the people were coming out of the mosque.
گفت پرسان که جماعت را چه بود ** که ز مسجد میبرون آیند زود
He began to ask (one of them), saying, “What ails the congregation that they are coming out of the mosque (so) soon?”
آن یکی گفتش که پیغمبر نماز ** با جماعت کرد و فارغ شد ز راز
That person said to him, “The Prophet has prayed with the congregation and finished (his) communion.
تو کجا در میروی ای مرد خام ** چون که پیغمبر بداده ست السلام
How art thou going in, O foolish man, when the Prophet has given the blessing?”
گفت آه و دود از آن اه شد برون ** آه او میداد از دل بوی خون2775
He cried, “Ah!” and smoke issued from that (burning) sigh: his sigh was giving forth the smell of blood from his heart.
آن یکی از جمع گفت این آه را ** تو به من ده و آن نماز من ترا
A certain man said, “Give (me) that sigh and may this (ritual) prayer of mine be (bestowed) on thee as a gift!”
گفت دادم آه و پذرفتم نماز ** او ستد آن آه را با صد نیاز
He answered, “I give the sigh and accept the prayers.” He (the other) took that sigh with a hundred yearnings (towards God).
شب به خواب اندر بگفتش هاتفی ** که خریدی آب حیوان و شفا
At night, whilst (he was) asleep, a Voice said to him, “Thou hast bought the Water of Life and salvation.
حرمت این اختیار و این دخول ** شد نماز جملهی خلقان قبول
In honour of this choice and this appropriation the prayers of all the people have been accepted.”
تتمهی اقرار ابلیس به معاویه مکر خود را
Conclusion of the confession made by Iblís to Mu‘áwiya of his deceit.
پس عزازیلش به گفت ای میر راد ** مکر خود اندر میان باید نهاد2780
Then ‘Azázíl said to him, “O noble Amír, I must lay my deceit before (you).
گر نمازت فوت میشد آن زمان ** میزدی از درد دل آه و فغان
If you had missed the prayers, you would then from heartache have uttered sighs and lamentations,
آن تاسف و آن فغان و آن نیاز ** در گذشتی از دو صد ذکر و نماز
And that regret and that lamentation and that (sorrowful) yearning would have exceeded (in value) two hundred litanies and prayers.
من ترا بیدار کردم از نهیب ** تا بسوزاند چنان آهی حجاب
I awakened you in fear lest such a sigh might burn the veil (of formality),
تا چنان آهی نباشد مر ترا ** تا بدان راهی نباشد مر ترا
In order that such a sigh should not be yours; in order that you should not have any way to it.
من حسودم از حسد کردم چنین ** من عدویم کار من مکر است و کین2785
I am envious: from envy I acted thus. I am the enemy: my (proper) work is deceit and malice.”
گفت اکنون راست گفتی صادقی ** از تو این آید تو این را لایقی
He (Mu‘áwiya) said, “Now you have told the truth, you are veracious. This (deceit) comes (naturally) from you: to this you are adapted.
عنکبوتی تو مگس داری شکار ** من نیم ای سگ مگس زحمت میار
You are a spider, you have flies as your prey; O cur, I am not a fly, (so) do not worry.
باز اسپیدم شکارم شه کند ** عنکبوتی کی بگرد ما تند
I am a white falcon: the King hunts me. How should a spider weave his web about me?
رو مگس میگیر تا تانی هلا ** سوی دوغی زن مگسها را صلا
Go now, continue to catch flies as far as you can: invite the flies to (partake of) some buttermilk;
ور بخوانی تو به سوی انگبین ** هم دروغ و دوغ باشد آن یقین2790
And if you call (them) to honey, that too will certainly be lies and buttermilk (fraud).
تو مرا بیدار کردی خواب بود ** تو نمودی کشتی آن گرداب بود
You awakened me, (but) it (that awakenment) was (really) slumber: you showed (me) a ship, (but) that was (really) a whirlpool.
تو مرا در خیر ز آن میخواندی ** تا مرا از خیر بهتر راندی
You were calling me to good for the purpose that you might drive me away from the better good.”
فوت شدن دزد به آواز دادن آن شخص صاحب خانه را که نزدیک آمده بود که دزد را دریابد و بگیرد
How a thief escaped because some one gave the alarm to the master of the house, who had nearly overtaken and caught the thief.
این بدان ماند که شخصی دزد دید ** در وثاق اندر پی او میدوید
This (behaviour of Iblís) is like that (which is told in the following story), how a certain man saw a thief in the house and ran after him.
تا دو سه میدان دوید اندر پیش ** تا در افگند آن تعب اندر خویش
He ran after him (the length of) two or three fields, till the fatigue threw him into a sweat.
اندر آن حمله که نزدیک آمدش ** تا بدو اندر جهد دریابدش2795
At the moment when, rushing on, he had come so near to him that he might spring upon him and seize him,
دزد دیگر بانگ کردش که بیا ** تا ببینی این علامات بلا
The second thief cried out to him, “Come, that you may see these signs of calamity.
زود باش و باز گرد ای مرد کار ** تا ببینی حال اینجا زار زار
Be quick and turn back, O man of (prompt) action, that you may see (how) very pitiable (is) the state of things here.”
گفت باشد کان طرف دزدی بود ** گر نگردم زود این بر من رود
He (the householder) said (to himself), “Maybe a thief is yonder: if I do not return at once, this (fate) will befall me.
در زن و فرزند من دستی زند ** بستن این دزد سودم کی کند
He may lay hands upon my wife and child, (and in that case) how would it profit me to bind this thief (whom I am pursuing)?
این مسلمان از کرم میخواندم ** گر نگردم زود پیش آید ندم2800
This Moslem is calling me in kindness: unless I return quickly, repentance will befall (me).”
بر امید شفقت آن نیک خواه ** دزد را بگذاشت باز آمد به راه
In (confident) hope of the compassion of that well-disposed (friend), he left the thief and again set off (in another direction).