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).
گفت ای یار نکو احوال چیست ** این فغان و بانگ تو از دست کیست
“O good friend,” said he, “what is the matter? By whose hand (violence) is this lamentation and outcry of yours (caused)?”
گفت اینک بین نشان پای دزد ** این طرف رفته ست دزد زن بمزد
“Look here,” said (the other). “See the thief's footprints! The pimping thief has gone this way. [ “Look here,” said (the other). “See the thief's footprints! The thief whose wife is for hire (who prostitutes his wife to other men) has gone this way.]
نک نشان پای دزد قلتبان ** در پی او رو بدین نقش و نشان
Look at the cuckold thief's footprints! Follow him by means of these marks and traces.”
گفت ای ابله چه میگویی مرا ** من گرفته بودم آخر مر و را2805
He answered, “O fool, what are you telling me? Why, I had (as good as) caught him,
دزد را از بانگ تو بگذاشتم ** من تو خر را آدمی پنداشتم
(But) at your cry I let the thief go. I deemed you, ass (as you are), a (reasonable) man.
این چه ژاژست و چه هرزه ای فلان ** من حقیقت یافتم چه بود نشان
What silly gabble and nonsense is this, O fellow? I (had) found the reality: what (use to me) is the clue?”
گفت من از حق نشانت میدهم ** این نشان است از حقیقت آگهم
He replied, “I am giving you a clue to the real (thing). This is the clue; I am acquainted with the reality.”
گفت طراری تو یا خود ابلهی ** بلکه تو دزدی و زین حال آگهی
He (the householder) said, “You are an artful knave or else you are a fool; nay, you are a thief and cognisant of this affair.
خصم خود را میکشیدم من کشان ** تو رهانیدی و را کاینک نشان2810
I was (on the point of) dragging my adversary along, (when) you let him escape, saying (to me), ‘Here are (his) traces.’”
تو جهت گو من برونم از جهات ** در وصال آیات کو یا بینات
You speak of (external) relations, (but) I transcend (all) relations. In union (with God) where are signs or evidences?
صنع بیند مرد محجوب از صفات ** در صفات آن است کاو گم کرد ذات
The man that is debarred (from the Essence) sees the (Divine) action (as proceeding) from the Attributes: he that has lost the Essence is in (confined to) the Attributes.