Rumi's Masnavi - Take no heed of that, since thou art one who calls (the people) to the (true) Way. The command, ‘Deliver the message,’ is there: it is not void (of meaning).”

Take no heed of that, since thou art one who calls (the people) to the (true) Way. The command, ‘Deliver the message,’ is there: it is not void (of meaning).” 3585

زان تغافل کن چو داعی رهی ** امر بلغ هست نبود آن تهی

The least purpose (thereof) is that through this persistence of thine that obstinacy and rebellious pride (of the infidels) may be displayed,

کمترین حکمت کزین الحاح تو ** جلوه گردد آن لجاج و آن عتو

So that God’s showing the way (to some) and letting (others) be lost may become evident to all the followers of religious sects.

تا که ره بنمودن و اضلال حق ** فاش گردد بر همه اهل و فرق

Inasmuch as the object of existence was the manifestation (of these two Divine attributes), it must be tested by means of exhorting (to obedience) and leading astray.

چونک مقصود از وجود اظهار بود ** بایدش از پند و اغوا آزمود

The Devil persists to (seducing to) error; the Shaykh persists in guiding aright.

دیو الحاح غوایت می‌کند ** شیخ‌الحاح هدایت می‌کند

When that grievous command (of God) proceeded step by step (pursued its course), the whole Nile was turned into blood from end to end, 3590

چون پیاپی گشت آن امر شجون ** نیل می‌آمد سراسر جمله خون

Till (at last) Pharaoh came in person to him (Moses), humbly entreating him, his tall figure bent double,

تا بنفس خویش فرعون آمدش ** لابه می‌کردش دو تا گشته قدش

And said, “O (spiritual) sovereign, do not that which we did we have not the face to offer words (of excuse).

کانچ ما کردیم ای سلطان مکن ** نیست ما را روی ایراد سخن

I will become obedient to thy command with every bit (of my body); I am accustomed to be held in honour: do not deal hardly with me.

پاره پاره گردمت فرمان‌پذیر ** من بعزت خوگرم سختم مگیر

Hark, move thy lips in mercy, O trusted one, that it (thy prayer) may shut this fiery mouth (of Divine anger).”

هین بجنبان لب به رحمت ای امین ** تا ببندد این دهانه‌ی آتشین

He (Moses) said, “O Lord, he is deceiving me; he is deceiving Thy deceiver. 3595

گفت یا رب می‌فریبد او مرا ** می‌فریبد او فریبنده‌ی ترا

Shall I hearken (to him) or shall I too give him deceit (in return), in order that that puller of the branch may recognise the root?

بشنوم یا من دهم هم خدعه‌اش ** تا بداند اصل را آن فرع‌کش

For the root (origin) of every cunning and contrivance is with use: whatsoever is on the earth, its root (origin) is from Heaven.”

که اصل هر مکری و حیلت پیش ماست ** هر چه بر خاکست اصلش از سماست

God said (to Moses), “That cur (Pharaoh) is not worth even that: fling a bone to the cur from a distance.

گفت حق آن سگ نیرزد هم به آن ** پیش سگ انداز از دور استخوان

Hark, shake the rod, so that the sods may give back whatever the locusts have destroyed,

هین بجنبان آن عصا تا خاکها ** وا دهد هرچه ملخ کردش فنا

And let the locusts immediately become black, that the people may behold the transformation wrought by God; 3600

وان ملخها در زمان گردد سیاه ** تا ببیند خلق تبدیل اله

For I have no need of means: those means are (only) for the purpose of (serving as) a screen and covering,

که سببها نیست حاجت مر مرا ** آن سبب بهر حجابست و غطا

To the end that the natural philosopher may attach himself to the drug; and that the astronomer may turn his face to the star;

تا طبیعی خویش بر دارو زند ** تا منجم رو با ستاره کند

And that the hypocrite, from greed, may come to market at daybreak for fear of (finding) no demand for his wares,

تا منافق از حریصی بامداد ** سوی بازار آید از بیم کساد

Without having performed his devotions or washed his face (whilst) seeking morsels (for himself) he has become a morsel for Hell.”

بندگی ناکرده و ناشسته روی ** لقمه‌ی دوزخ بگشته لقمه‌جوی

The spirit of the vulgar is devouring and being devoured, like the lamb that feeds on hay. 3605

آکل و ماکول آمد جان عام ** هم‌چو آن بره‌ی چرنده از حطام

The lamb is feeding, while the butcher rejoices, saying, “For our sake it feeds on the grass of (its) desire.”

می‌چرد آن بره و قصاب شاد ** کو برای ما چرد برگ مراد

In respect of food and drink thou art doing the work of Hell thou art fattening thyself for its (Hell’s) sake.

کار دوزخ می‌کنی در خوردنی ** بهر او خود را تو فربه می‌کنی

Do thine own work, feed on the daily bread of Wisdom, that the glorious heart (spirit) may become fat.

کار خود کن روزی حکمت بچر ** تا شود فربه دل با کر و فر

Bodily eating and drinking is the obstacle to this (spiritual) eating and drinking: the spirit is like a merchant, while the body is like a highwayman.

خوردن تن مانع این خوردنست ** جان چو بازرگان و تن چون ره‌زنست