کافران کارند در نعمت جفا ** باز در دوزخ نداشان ربنا
The infidels in (their) prosperity sow (the seed of) cruelty; again (afterwards) in Hell their cry is “O Lord, (deliver us)!”
حکمت آفریدن دوزخ آن جهان و زندان این جهان تا معبد متکبران باشد کی ائتیا طوعا او کرها
The wisdom of (God's) having created Hell in the world hereafter and the prison of (tribulation in) the present world to the end that they may be places of worship for the arrogant (evil-doers): “Come ye willingly or unwillingly.”
که لیمان در جفا صافی شوند ** چون وفا بینند خود جافی شوند
For in (suffering) cruelty the vile are purified; when they receive kindness, they themselves become cruel.
مسجد طاعاتشان پس دوزخست ** پای‌بند مرغ بیگانه فخست
Therefore Hell is the mosque where they perform their devotions: a trap is the (only) fetter for a wild bird.
هست زندان صومعه‌ی دزد و لیم ** کاندرو ذاکر شود حق را مقیم2985
Prison is the cloister of the thief and villain, that there he may be constantly mindful of God.
چون عبادت بود مقصود از بشر ** شد عبادتگاه گردن‌کش سقر
Inasmuch as Divine worship was the object (in the creation) of mankind, Hellfire was made the place of worship for the rebellious.
آدمی را هست در هر کار دست ** لیک ازو مقصود این خدمت بدست
Man hath the power (of action) in everything, but this service (of God) has (ever) been the (final) object of him.
ما خلقت الجن و الانس این بخوان ** جز عبادت نیست مقصود از جهان
“I did not create the Jinn and mankind (save that they might serve Me).” Recite this (text). The (final) object of the world is naught but Divine worship.
گرچه مقصود از کتاب آن فن بود ** گر توش بالش کنی هم می‌شود
Though the (final) object of a book is the science (which it contains), (yet) if you make it a pillow (to rest on), it will become (serve as) that too;
لیک ازو مقصود این بالش نبود ** علم بود و دانش و ارشاد سود2990
But this (function of being a) pillow was not its (final) object: it (the final object) was learning and knowledge and right guidance and profit.
گر تو میخی ساختی شمشیر را ** برگزیدی بر ظفر ادبار را
If you have made the sword a tent-pin, you have preferred defeat to victory.
گرچه مقصود از بشر علم و هدیست ** لیک هر یک آدمی را معبدیست
Although the (final) object of Man is knowledge (of God) and to be rightly directed (in religion), (yet) every man hath a particular place of worship.
معبد مرد کریم اکرمته ** معبد مرد لیم اسقمته
The place where (the means whereby) the noble man worships is your treating him with kindness; the place where (the means whereby) the vile man worships is your making him sick (your maltreating him).
مر لیمان را بزن تا سر نهند ** مر کریمان را بده تا بر دهند
Smite the vile, that they may bow their heads; give to the noble, that they may yield (good) fruit.
لاجرم حق هر دو مسجد آفرید ** دوزخ آنها را و اینها را مزید2995
Necessarily God hath created a mosque for each of the twain —Hell for those, and increase (of bounty) for these.
ساخت موسی قدس در باب صغیر ** تا فرود آرند سر قوم زحیر
Moses built the Báb-i Saghír (the Small Gate) at Jerusalem, in order that the people tormented (by evil passions) might lower their heads,
زآنک جباران بدند و سرفراز ** دوزخ آن باب صغیرست و نیاز
Because they were insolent and arrogant. Hell is (like) that Báb-i Saghír and (place of) humiliation.
بیان آنک حق تعالی صورت ملوک را سبب مسخر کردن جباران کی مسخر حق نباشند ساخته است چنانک موسی علیه السلام باب صغیر ساخت بر ربض قدس جهت رکوع جباران بنی اسرائیل وقت در آمدن کی ادخلوا الباب سجدا و قولوا حطة
Explaining how God most High has made the bodily form of kings a means of subduing the insolent (sinners) who are not subject to God, just as Moses, on whom be peace, built the Báb-i Saghír in the wall of Jerusalem in order that the insolent (and wicked) men among the Israelites might bow low when they entered in, (according to the text), “Enter the gate, prostrating yourselves, and say ‘hittatun.’”
آنچنانک حق ز گوشت و استخوان ** از شهان باب صغیری ساخت هان
Likewise God hath built a Báb-i Saghír from the flesh and bones of kings. Take heed!
اهل دنیا سجده‌ی ایشان کنند ** چونک سجده‌ی کبریا را دشمنند
The people of this world make prostration before them, since they are opposed to prostration before the Divine Majesty.
ساخت سرگین‌دانکی محرابشان ** نام آن محراب میر و پهلوان3000
He (God) hath made a little dunghill their mihráb (place of worship): the name of that mihráb is “prince” and “paladin.”
لایق این حضرت پاکی نه‌اید ** نیشکر پاکان شما خالی‌نیید
Ye (worldlings) are not fit for this holy Presence: holy men are (like) the sugarcane; ye are (like) the empty reed.
آن سگان را این خسان خاضع شوند ** شیر را عارست کو را بگروند
These vile wretches grovel before those curs; (but) it is a disgrace to the lion that they should be complaisant to him.
گربه باشد شحنه هر موش‌خو ** موش که بود تا ز شیران ترسد او
The cat is the (dreaded) overseer of every mouse-natured one: who is the mouse that it should be afraid of the lions?
خوف ایشان از کلاب حق بود ** خوفشان کی ز آفتاب حق بود
Their fear is (only) of the curs of God: how should they have fear of the Sun of God?
ربی الاعلاست ورد آن مهان ** رب ادنی درخور این ابلهان3005
The litany of those great (venerable) ones is “my Lord the most High”; “my lord the most low” is suitable to these fools.
موش کی ترسد ز شیران مصاف ** بلک آن آهوتگان مشک‌ناف
How should the mouse fear the lions of the (spiritual) battle-field? Nay, (they that fear the lions are) those who have the speed and the musk-bag of the deer.
رو به پیش کاسه‌لیس ای دیگ‌لیس ** توش خداوند و ولی نعمت نویس
O licker of pots, go to him that licks basins and write him down as thy lord and benefactor!
بس کن ار شرحی بگویم دور دست ** خشم گیرد میر و هم داند که هست
Enough! If I give a far-reaching exposition, the (worldly) prince will be angered; and besides he knows that it (his case) is (such as has been described).
حاصل این آمد که بد کن ای کریم ** با لیمان تا نهد گردن لیم
The upshot is this:—“O noble man, do evil to the vile, that the villain may lay his neck (before thee).”
با لیم نفس چون احسان کند ** چون لیمان نفس بد کفران کند3010
When he (the noble man) deals kindly with the villain, his (fleshly) soul, the wicked soul shows ingratitude, like the vile.
زین سبب بد که اهل محنت شاکرند ** اهل نعمت طاغیند و ماکرند
’Twas on this account that the afflicted are thankful, (while) the fortunate are rebellious and deceitful.
The bey with his gold-embroidered coat is rebellious; the distressed wearer of a coarse woollen cloak (‘abá) is thankful.
شکر کی روید ز املاک و نعم ** شکر می‌روید ز بلوی و سقم
How should thankfulness grow from possessions and riches? Thankfulness grows from tribulation and sickness.
قصه عشق صوفی بر سفره‌ی تهی
Story of the Súfí's being enamoured of the empty food-wallet.
صوفیی بر میخ روزی سفره دید ** چرخ می‌زد جامه‌ها را می‌درید
One day a Súfí espied a food-wallet (hanging) on a nail: he began to whirl and rend his garments,
بانگ می‌زد نک نوای بی‌نوا ** قحطها و دردها را نک دوا3015
Crying, “Lo, the food of the foodless! Lo, the remedy for famines and pangs (of hunger)!”
چونک دود و شور او بسیار شد ** هر که صوفی بود با او یار شد
When his smoke and tumult (his ecstasy) waxed great, every one that was a Súfí joined him (imitated his behaviour).
کخ‌کخی و های و هویی می‌زدند ** تای چندی مست و بی‌خود می‌شدند
They were shouting and shrieking: several were becoming intoxicated and beside themselves.
بوالفضولی گفت صوفی را که چیست ** سفره‌ای آویخته وز نان تهیست
An idle busybody said to the Súfí, “What is the matter? (Only) a food-wallet hung (on a nail), and it is empty of bread!”
گفت رو رو نقش بی‌معنیستی ** تو بجو هستی که عاشق نیستی
He (the Súfí) said, “Begone, begone! Thou art a (mere) form without spirit: do thou seek existence (not non-existence), for thou art no lover.”
عشق نان بی نان غذای عاشق است ** بند هستی نیست هر کو صادقست3020
The lover's food is love of the bread, without (the existence of) the bread: no one that is sincere (in his love) is in thrall to existence.
عاشقان را کار نبود با وجود ** عاشقان را هست بی سرمایه سود
Lovers have naught to do with existence: lovers have the interest without (having) the capital.
بال نه و گرد عالم می‌پرند ** دست نه و گو ز میدان می‌برند
They have no wings, and (yet) they fly round the world; they have no hands, and (yet) they carry off the ball from the polo-field.
آن فقیری کو ز معنی بوی یافت ** دست ببریده همی زنبیل بافت
That dervish who scented (perceived) Reality used to weave baskets though his hand had been cut off.
عاشقان اندر عدم خیمه زدند ** چون عدم یک‌رنگ و نفس واحدند
Lovers have pitched their tents in non-existence: they are of one colour (quality) and one essence, like non-existence.
شیرخواره کی شناسد ذوق لوت ** مر پری را بوی باشد لوت و پوت3025
How should the sucking babe know the taste of viands? To the Jinní scent is meat and drink.
آدمی کی بو برد از بوی او ** چونک خوی اوست ضد خوی او
How shall a human being scent (perceive) his (the Jinní's) scent, inasmuch as his (the man's) nature is contrary to his (the Jinní's) nature?
یابد از بو آن پری بوی‌کش ** تو نیابی آن ز صد من لوت خوش
That scent-inhaling Jinní gains from the scent (a great delight): thou wilt not gain that (delight) from a hundred maunds of sweet dainties.
پیش قبطی خون بود آن آب نیل ** آب باشد پیش سبطی جمیل
To the Copt the water of the Nile is blood; to the goodly Israelite it is water.
جاده باشد بحر ز اسرائیلیان ** غرقه گه باشد ز فرعون عوان
By the Israelites the sea is (made) a highway; by the ruffian Pharaoh it is (made) a drowning-place.
مخصوص بودن یعقوب علیه السلام به چشیدن جام حق از روی یوسف و کشیدن بوی حق از بوی یوسف و حرمان برادران و غیر هم ازین هر دو
How Jacob, on whom be peace, was privileged to taste the cup of God from the face of Joseph, and inhale the scent of God from the scent of Joseph; and the exclusion of his (Joseph's) brethren and others from both these (privileges).
آنچ یعقوب از رخ یوسف بدید ** خاص او بد آن به اخوان کی رسید3030
That which Jacob experienced from (beholding) the face of Joseph was peculiar to him: when did that (delight) come to his (Joseph's) brethren?
این ز عشقش خویش در چه می‌کند ** و آن بکین از بهر او چه می‌کند
This one (Jacob), from love of him (Joseph), puts himself in the pit, while that one (Joseph's brother) digs a pit for him (Joseph) in hatred.