In this world thou hast become clothed and rich: when thou comest forth from here, how wilt thou do?
در جهان پوشیده گشتی و غنی ** چون برون آیی از اینجا چون کنی
Learn such a trade that hereafter the earning of God’s forgiveness may come in as revenue (to thee).
پیشهای آموز کاندر آخرت ** اندر آید دخل کسب مغفرت
Yonder world is a city full of trafficking and earning: think not that the earnings here (in this world) are a sufficiency.2595
آن جهان شهری است پر بازار و کسب ** تا نپنداری که کسب اینجاست حسب
The high God hath said that beside those (the next world’s) earnings these earnings in the (present) world are (but) children’s play––
حق تعالی گفت کاین کسب جهان ** پیش آن کسب است لعب کودکان
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.]
همچو آن طفلی که بر طفلی تند ** شکل صحبت کن مساسی میکند
(Or as) children at play set up a shop, (but) it is of no use (to them) except as a pastime.
کودکان سازند در بازی دکان ** سود نبود جز که تعبیر زبان
Night falls, and he (the child who acted as shopkeeper comes home hungry: the (other) children are gone, and he is let alone.
شب شود در خانه آید گرسنه ** کودکان رفته بمانده یک تنه
This world is a playground, and death is the night: thou returnest with an empty purse, tired out.2600
این جهان بازیگه است و مرگ شب ** باز گردی کیسه خالی پر تعب
The earnings of religion are love and inward rapture––capacity to receive the Light of God, O thou obstinate one!
کسب دین عشق است و جذب اندرون ** قابلیت نور حق دان ای حرون
This vile fleshly soul desires thee to earn that which passeth away: how long wilt thou earn what is vile? Let it go! Enough!
کسب فانی خواهدت این نفس خس ** چند کسب خس کنی بگذار بس
If the vile fleshly soul desire thee to earn what is noble, there is some trick and plot behind it.
نفس خس گر جویدت کسب شریف ** حیله و مکری بود آن را ردیف
How Iblís awakened Mu‘áwiya—may God be well-pleased with him!—saying, “Arise, it is time for prayer.”
بیدار کردن ابلیس معاویه را که خیز وقت نماز است
’Tis related in Tradition that Mu‘áwiya was asleep in a nook of the palace.
در خبر آمد که آن معاویه ** خفته بد در قصر در یک زاویه
The palace-door was fastened from the inside, for he was fatigued by people's visits.2605
قصر را از اندرون در بسته بود ** کز زیارتهای مردم خسته بود
Suddenly he was awakened by a man, (but) when he opened his eyes the man vanished.
ناگهان مردی و را بیدار کرد ** چشم چون بگشاد پنهان گشت مرد
He said (to himself), “No one had entrance to the palace: who is he that has shown such impudence and boldness?”
گفت اندر قصر کس را ره نبود ** کیست کاین گستاخی و جرات نمود
Then he went round and searched in order to find the trace of that one who had become hidden (from sight).
گرد برگشت و طلب کرد آن زمان ** تا بیابد ز آن نهان گشته نشان
Behind the door he espied a luckless man who was hiding his face in the door and the curtain.
از پس در مدبری را دید کاو ** در در و پرده نهان میکرد رو
“Hey,” he cried, “who are you? What is your name?” “(To speak) plainly,” said he, “my name is Iblís the damned.”2610
گفت هی تو کیستی نام تو چیست ** گفت نامم فاش ابلیس شقی است
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).”
گفت بیدارم چرا کردی به جد ** راست گو با من مگو بر عکس و ضد
How Iblís gave Mu‘áwiya, may God be well-pleased with him, a fall, and practiced dissimulation, and how Mu‘áwiya answered him.
از خر افکندن ابلیس معاویه را و رو پوش و بهانه کردن و جواب گفتن معاویه او را
He said, “The time for prayer is (all but) come to an end: you must run quickly to the mosque.
گفت هنگام نماز آخر رسید ** سوی مسجد زود میباید دوید
Mustafá (Mohammed) said, boring the pearl of the idea, ‘Make haste to perform your devotions before the time is past.’”
عجلوا الطاعات قبل الفوت گفت ** مصطفی چون در معنی میبسفت
He (Mu‘áwiya) said, “Nay, nay; ’tis not thy purpose to be my guide unto any good.
گفت نی نی این غرض نبود ترا ** که به خیری رهنما باشی مرا
(If) a thief come secretly into my dwelling-place and say to me, ‘I am keeping watch,’2615
دزد آید از نهان در مسکنم ** گویدم که پاسبانی میکنم
How shall I believe that thief? How should a thief know the recompense and reward for good works?”
من کجا باور کنم آن دزد را ** دزد کی داند ثواب و مزد را