Rumi's Masnavi - It behoves (us), for the sake of procuring (such) delight and enjoyment, to gamble away (sacrifice) hundreds of thousands of souls (lives).

It behoves (us), for the sake of procuring (such) delight and enjoyment, to gamble away (sacrifice) hundreds of thousands of souls (lives).

از پی این عیش و عشرت ساختن ** صد هزاران جان بشاید باختن‌‌

In chase of the spiritual forest be (as) a falcon, be one who gambles his soul (life) away, like the sun of this world.

در شکار بیشه‌‌ی جان باز باش ** همچو خورشید جهان جان‌‌باز باش‌‌

The lofty sun is life-diffusing: every moment it becomes empty and is filled. 2220

جان فشان افتاد خورشید بلند ** هر دمی تی می‌‌شود پر می‌‌کنند

O Sun of Reality, diffuse spiritual life, show forth newness to this old world!

جان فشان ای آفتاب معنوی ** مر جهان کهنه را بنما نوی‌‌

Soul and spirit are coming from the Unseen into human existence, like running water.

در وجود آدمی جان و روان ** می‌‌رسد از غیب چون آب روان‌‌

Commentary on the prayer of the two angels who daily make proclamation in every market, saying, “O God, bestow on every prodigal some boon in exchange! O God, bestow on every niggard some bane (in return)”; and an explanation that the prodigal is he that strives earnestly in the Way of God, not he that squanders his wealth in the way of sensuality.

تفسیر دعای آن دو فرشته که هر روز بر سر هر بازاری منادی می‌‌کنند که اللهم أعط کل منفق خلفا اللهم أعط کل ممسک تلفا و بیان کردن که آن منفق مجاهد راه حق است نه مسرف راه هوا

The Prophet said, “For admonishment's sake two goodly angels are always making proclamation,

گفت پیغمبر که دایم بهر پند ** دو فرشته‌‌ی خوش منادی می‌‌کنند

Saying, ‘O God, keep the prodigals fully satisfied, give hundred-thousandfold recompense for every dirhem that they spend.

کای خدایا منفقان را سیر دار ** هر درمشان را عوض ده صد هزار

O God, do not give the niggards in this world anything but loss upon loss!’” 2225

ای خدایا ممسکان را در جهان ** تو مده الا زیان اندر زیان‌‌

Oh, (there is) many an act of niggardliness that is better than prodigality: do not bestow what belongs to God except by the command of God,

ای بسا امساک کز انفاق به ** مال حق را جز به امر حق مده‌‌

That thou mayst gain infinite treasure in return, and that thou mayst not be numbered among the infidels

تا عوض یابی تو گنج بی‌‌کران ** تا نباشی از عداد کافران‌‌

Who were offering camels in sacrifice in order that their swords might prevail against Mustafá.

کاشتران قربان همی‌‌کردند تا ** چیره گردد تیغشان بر مصطفا

Endeavour to find out the command of God from one who is united (with God): not every heart understands the command of God,

امر حق را باز جو از واصلی ** امر حق را در نیابد هر دلی‌‌

As (for example) the slave, the enemy (of God), who did justice (in his own opinion, and) bestowed what belonged to the King upon His enemies who rebelled against Him— 2230

چون غلام یاغیی کاو عدل کرد ** مال شه بر باغیان او بذل کرد

In the Qur’án there is warning to the heedless that all their spendings are a (cause of) bitter grief to them—

در نبی انذار اهل غفلت است ** کان همه انفاقهاشان حسرت است‌‌

What increase does the equity and justice of this enemy produce in the sight of the King? Banishment and a black countenance (disgrace).

عدل این یاغی و دادش نزد شاه ** چه فزاید دوری و روی سیاه‌‌

The chiefs of Mecca (when) at war with the Prophet offered sacrifice in hope of (Divine) favour.

سروران مکه در حرب رسول ** بودشان قربان به اومید قبول‌‌

On this account the true believer is saying in his prayer, from fear, “Lead (us) in the right path!”

بهر این مومن همی‌‌گوید ز بیم ** در نماز اهد الصراط المستقیم‌‌

It beseems the generous man thus to give money, (but) verily the generosity of the lover is the surrender of his soul (life). 2235

آن درم دادن سخی را لایق است ** جان سپردن خود سخای عاشق است‌‌

If you give bread for God's sake, you will be given bread (in return); if you give your life for God's sake, you will be given life (in return).

نان دهی از بهر حق نانت دهند ** جان دهی از بهر حق جانت دهند

If the leaves of this plane-tree drop off, the Creator will bestow on it the provision of leaflessness (spiritual poverty).

گر بریزد برگهای این چنار ** برگ بی‌‌برگیش بخشد کردگار

If because of your liberality no wealth remains in your hand, how should the bounty of God let you be down-trodden?

گر نماند از جود در دست تو مال ** کی کند فضل خدایت پای مال‌‌

When any one sows, his barn becomes empty (of seed), but there is goodliness in his cornfield;

هر که کارد گردد انبارش تهی ** لیکش اندر مزرعه باشد بهی‌‌

And, if he leaves it (the seed) in the barn and saves it up, weevils and mice and calamities (of time and decay) devour it entirely. 2240

و آن که در انبار ماند و صرفه کرد ** اشپش و موش و حوادث پاک خورد

This world is negation (of reality): seek (reality) in affirmation (of God). Your form (body) is void (of reality): seek in your essence.

این جهان نفی است در اثبات جو ** صورتت صفر است در معنات جو

Bring the briny bitter (animal) soul to the sword: buy the (heavenly) soul that is like a great sweet river.

جان شور تلخ پیش تیغ بر ** جان چون دریای شیرین را بخر

And if you cannot become (one of the frequenters) of this threshold (sublime court), at least hear from me the following tale.

ور نمی‌‌دانی شدن زین آستان ** باری از من گوش کن این داستان‌‌

The story of the Caliph who in his time surpassed Hátim of Tayyi in generosity and had no rival.

قصه‌‌ی خلیفه که در کرم در زمان خود از حاتم طایی گذشته بود و نظیر خود نداشت‌‌

In former days there was a Caliph who made Hátim the slave of his liberality.

یک خلیفه بود در ایام پیش ** کرده حاتم را غلام جود خویش‌‌

He had raised high the banner of munificence and largesse, he had removed poverty and want from the world. 2245

رایت اکرام و داد افراشته ** فقر و حاجت از جهان برداشته‌‌

(He was) a sea (of bounty), and the pearls (in it) came pure (untarnished) from his munificence: his largesse reached from Qáf to Qáf.

بحر و کان از بخشش‌‌اش صاف آمده ** داد او از قاف تا قاف آمده‌‌

In this world of dust he was the cloud and the rain: he was the centre wherein the bounty of the Giver of all displayed itself.

در جهان خاک ابر و آب بود ** مظهر بخشایش وهاب بود

His gifts caused sea and mine to quake (tremble with shame): caravan on caravan (were hastening) towards his liberality.

از عطایش بحر و کان در زلزله ** سوی جودش قافله بر قافله‌‌

His gate and portal was the point to which Need turned: the fame of his munificence had gone (far and wide) into the world.

قبله‌‌ی حاجت در و دروازه‌‌اش ** رفته در عالم به جود آوازه‌‌اش‌‌

Persians and Greeks, Turcomans and Arabs, were lost in amazement at his liberality and generosity. 2250

هم عجم هم روم هم ترک و عرب ** مانده از جود و سخایش در عجب‌‌

He was the Water of Life and the Ocean of Bounty: by him both Arabs and foreigners were revived.

آب حیوان بود و دریای کرم ** زنده گشته هم عرب زو هم عجم‌‌

Story of the poor Arab of the desert and his wife's altercation with him because of (their) penury and poverty.

قصه‌‌ی اعرابی درویش و ماجرای زن با او به سبب قلت و درویشی‌‌

One night a Bedouin woman said to her husband—and she carried (her) talk beyond bounds—

یک شب اعرابی زنی مر شوی را ** گفت و از حد برد گفت‌‌وگوی را

“We are suffering all this poverty and hardship: all the world are (living) in happiness, we (alone) are unhappy.

کاین همه فقر و جفا ما می‌‌کشیم ** جمله عالم در خوشی ما ناخوشیم‌‌

We have no bread, our (only) condiment is anguish and envy: we have no jug, our (only) water is the tears (that flow) from our eyes.

نان‌‌مان نی نان خورشمان درد و رشک ** کوزه‌‌مان نه آبمان از دیده اشک‌‌

Our garment by day is the burning sunshine; at night our bed and coverlet is (made) of the moonbeams. 2255

جامه‌‌ی ما روز تاب آفتاب ** شب نهالین و لحاف از ماهتاب‌‌

We fancy the disk of the moon is a disk (round cake) of bread and lift up our hands towards the sky.

قرص مه را قرص نان پنداشته ** دست سوی آسمان برداشته‌‌

The (poorest of the) poor feel shame at our poverty: day is turned to night (darkened) by our anxiety about our daily portion (of food).

ننگ درویشان ز درویشی ما ** روز شب از روزی اندیشی ما

Kinsfolk and strangers have come to flee from us in like fashion as Sámirí from men.

خویش و بیگانه شده از ما رمان ** بر مثال سامری از مردمان‌‌

If I beg a handful of lentils from some one, he says to me, ‘Be silent, O death and plague!’

گر بخواهم از کسی یک مشت نسک ** مر مرا گوید خمش کن مرگ و جسک‌‌

The Arabs take pride in fighting and giving: thou amongst the Arabs art like a fault in writing.” 2260

مر عرب را فخر غزو است و عطا ** در عرب تو همچو اندر خط خطا

What fighting (can we do)? We are killed without fighting, we have been beheaded by the sword of want.

چه غزا ما بی‌‌غزا خود کشته‌‌ایم ** ما به تیغ فقر بی‌‌سر گشته‌‌ایم‌‌

What gifts (can we make)? We are continually in beggary, we are slitting the vein of (slaughtering) the gnat in the air.

چه عطا ما بر گدایی می‌‌تنیم ** مر مگس را در هوا رگ می‌‌زنیم‌‌

If any guest arrive, if I am I (as sure as I am living) (when) he goes to sleep at night, I will tear the tattered cloak from his body.

گر کسی مهمان رسد گر من منم ** شب بخسبد قصد دلق او کنم‌‌

How disciples (novices in Súfism) are beguiled in their need by false impostors and imagine them to be Shaykhs and venerable personages and (saints) united (with God), and do not know the difference between fact (naqd) and fiction (naql) and between what is tied on (artificially) and what has grown up (naturally).

مغرور شدن مریدان محتاج به مدعیان مزور و ایشان را شیخ و محتشم و واصل پنداشتن و نقل را از نقد فرق نادانستن و بر بسته را از بر رسته‌‌

For this reason the wise have said with knowledge, ‘One must become the guest of those who confer benefits.’

بهر این گفتند دانایان به فن ** میهمان محسنان باید شدن‌‌

Thou art the disciple and guest of one who, from his vileness, robs thee of all thou hast. 2265

تو مرید و میهمان آن کسی ** کاو ستاند حاصلت را از خسی‌‌

He is not strong: how should he make thee strong? He does not give light, (nay) he makes thee dark.

نیست چیره چون ترا چیره کند ** نور ندهد مر ترا تیره کند

Since he had no light (in himself), how in association (with him) should others obtain light from him?

چون و را نوری نبود اندر قران ** نور کی یابند از وی دیگران‌‌