God hath changed your evil deeds (to good), in order that what has preceded may become wholly (acts of) piety.2225
سیاتت را مبدل کرد حق ** تا همه طاعت شود آن ما سبق
O master, cleave bravely to a repentance (like that) of Nasúh: strive earnestly both with body and spirit.
خواجه بر توبه‌ی نصوحی خوش به تن ** کوششی کن هم به جان و هم به تن
Hear from me the description of this repentance of Nasúh: (if) you have believed (in it before), (yet now) believe afresh.
شرح این توبه‌ی نصوح از من شنو ** بگرویدستی و لیک از نو گرو
Story explaining the repentance of Nasúh. As milk that flows from the teat never returns to the teat, so he who has repented like Nasúh will never think of that sin in the way of desire; nay, his loathing will increase continually, and that loathing is a proof that he has experienced the delight of being accepted (as a sincere penitent), and that the old lust has ceased to give delight, and that the former (delight) has established itself in the place of the latter, as it has been said (in verse): “Nothing breaks off (one) love except another love: why don't you take a friend (who is) fairer than he?” And when his (the penitent's) heart desires to sin again, it is a sign that he has not experienced the delight of acceptance, and that the delight of acceptance has not superseded the delight of sin, and that he has not (yet) become (like the righteous of whom God saith), “We will surely dispose him to ease,” but that the (sinful) delight (spoken) of (in the text), “We will surely dispose him to hardship,” is still remaining in him.
حکایت در بیان توبه‌ی نصوح کی چنانک شیر از پستان بیرون آید باز در پستان نرود آنک توبه نصوحی کرد هرگز از آن گناه یاد نکند به طریق رغبت بلک هر دم نفرتش افزون باشد و آن نفرت دلیل آن بود کی لذت قبول یافت آن شهوت اول بی‌لذت شد این به جای آن نشست نبرد عشق را جز عشق دیگر چرا یاری نجویی زو نکوتر وانک دلش باز بدان گناه رغبت می‌کند علامت آنست کی لذت قبول نیافته است و لذت قبول به جای آن لذت گناه ننشسته است سنیسره للیسری نشده است لذت و نیسره للعسری باقیست بر وی
There was aforetime a man named Nasúh: he earned his livelihood by shampooing women.
بود مردی پیش ازین نامش نصوح ** بد ز دلاکی زن او را فتوح
His face resembled a female countenance: he was disguising his manliness.
بود روی او چو رخسار زنان ** مردی خود را همی‌کرد او نهان
He was a shampooer in the women's bath, and very active in (contriving) fraud and deceit.2230
او به حمام زنان دلاک بود ** در دغا و حیله بس چالاک بود
For (many) years he went on shampooing, and no one suspected the (real) nature and secret of his fondness (for that employment).
سالها می‌کرد دلاکی و کس ** بو نبرد از حال و سر آن هوس
(’Twas) because, (though) his voice and countenance were woman-like, yet his lust was at full strength and wide-awake.
زانک آواز و رخش زن‌وار بود ** لیک شهوت کامل و بیدار بود
He wore the chádar and snood and veil, (but he was) a man lustful and in the prime of youth.
چادر و سربند پوشیده و نقاب ** مرد شهوانی و در غره‌ی شباب
In this fashion that enamoured man was massaging and washing the daughters of emperors,
دختران خسروان را زین طریق ** خوش همی‌مالید و می‌شست آن عشیق
(And though) he often resolved on repentance and was turning his back (on sin), the miscreant carnal soul would always tear his repentance to pieces.2235
توبه‌ها می‌کرد و پا در می‌کشید ** نفس کافر توبه‌اش را می‌درید
That evil-doer (Nasúh) went to a gnostic and said, “Remember me in a prayer.”
رفت پیش عارفی آن زشت‌کار ** گفت ما را در دعایی یاد دار
The holy man knew his secret but, (acting) like the forbearance of God, he did not divulge it;
سر او دانست آن آزادمرد ** لیک چون حلم خدا پیدا نکرد
(For) on his (the gnostic's) lips is a lock, while his heart is full of mysteries: his lips are silent, though his heart is filled with voices.
بر لبش قفلست و در دل رازها ** لب خموش و دل پر از آوازها
Gnostics, who have drunk of the cup of God, have known the mysteries and kept them hidden.
عارفان که جام حق نوشیده‌اند ** رازها دانسته و پوشیده‌اند
Whosoever has been taught the mysteries of the (Divine) action, his lips are sealed and closed.2240
هر کرا اسرار کار آموختند ** مهر کردند و دهانش دوختند
He (the holy man) laughed softly and said, “O evil-natured one, may God cause thee to repent of that which thou knowest!”
سست خندید و بگفت ای بدنهاد ** زانک دانی ایزدت توبه دهاد
Explaining that the prayer of the gnostic who is united with God and his petition to God are like the petition of God to Himself, for “I am to him an ear and an eye and a tongue and a hand.” God hath said, “And thou didst not throw when thou threwest, but God threw”; and there are many Verses (of the Qur’án) and Traditions and Narrations on this subject. And (what follows is) an exposition of the way in which God devises means in order that, taking hold of the sinner's ear, they may lead him to the repentance of Nasúh.
در بیان آنک دعای عارف واصل و درخواست او از حق هم‌چو درخواست حقست از خویشتن کی کنت له سمعا و بصرا و لسانا و یدا و قوله و ما رمیت اذ رمیت و لکن الله رمی و آیات و اخبار و آثار درین بسیارست و شرح سبب ساختن حق تا مجرم را گوش گرفته بتوبه‌ی نصوح آورد
That prayer traversed the Seven Heavens: the fortune of the miserable wretch (Nasúh) at last became good;
آن دعا از هفت گردون در گذشت ** کار آن مسکین به آخر خوب گشت
For the prayer of a Shaykh (Spiritual Director) is not like every prayer: he is naughted (fání) and his words are the words of God.
که آن دعای شیخ نه چون هر دعاست ** فانی است و گفت او گفت خداست
Since God asks and begs of Himself, how, then, should He refuse to grant His own prayer?
چون خدا از خود سال و کد کند ** پس دعای خویش را چون رد کند
The action of the Almighty produced a means that delivered him (Nasúh) from execration and woe.2245
یک سبب انگیخت صنع ذوالجلال ** که رهانیدش ز نفرین و وبال