Rumi's Masnavi - He answered, “I do not remember; but direct a (spiritual) influence towards me, and it (the prayer) will come to my memory in a moment.”

He answered, “I do not remember; but direct a (spiritual) influence towards me, and it (the prayer) will come to my memory in a moment.”

گفت یادم نیست الا همتی ** دار با من یادم آید ساعتی‏

Through the light-giving presence of Mustafá (Mohammed), that prayer came into his mind; 2460

از حضور نور بخش مصطفا ** پیش خاطر آمد او را آن دعا

(From) the aspiration of the Prophet who dwells in light there came into his mind that which had been lost;

همت پیغمبر روشن‏کده ** پیش خاطر آمدش آن گم شده‏

Through the window which is between heart and heart flashed the light that separates truth and falsehood.

تافت ز آن روزن که از دل تا دل است ** روشنی که فرق حق و باطل است‏

He said, “Look now, I have remembered, O Prophet, the prayer which I, impertinent fool, spoke.

گفت اینک یادم آمد ای رسول ** آن دعا که گفته‏ام من بو الفضول‏

When I was being caught in (the toils of) sin, and drowning (therein) was clutching at straws––

چون گرفتار گنه می‏آمدم ** غرقه دست اندر حشایش می‏زدم‏

(Whilst) there was coming from thee to sinners a threat and menace of punishment exceedingly severe–– 2465

از تو تهدید و وعیدی می‏رسید ** مجرمان را از عذاب بس شدید

(And) I was becoming agitated, and there was no help (for me), (since) there were chains made fast and a lock not (to be) opened:

مضطرب می‏گشتم و چاره نبود ** بند محکم بود و قفل ناگشود

Neither room for patience nor means of flight, neither hope of repenting nor opportunity for rebelling

نی مقام صبر و نه راه گریز ** نی امید توبه نه جای ستیز

I, like Hárút and Márút was crying in sorrow, ‘Alas!’ and saying, ‘O my Creator!’”

من چو هاروت و چو ماروت از حزن ** آه می‏کردم که ای خلاق من‏

Because of the dangers (of the Last Judgement) Hárút and Márút openly chose the pit of Babylon,

از خطر هاروت و ماروت آشکار ** چاه بابل را بکردند اختیار

So that they might suffer here (in this world) the punishment of the world to come; and they are cunning and intelligent and magician-like. 2470

تا عذاب آخرت اینجا کشند ** گربزند و عاقل و ساحروش‏اند

They acted well, and ‘twas fitly done: the pain of smoke is lighter than (that of) fire.

نیک کردند و بجای خویش بود ** سهلتر باشد ز آتش رنج دود

The pain of that (future) world is beyond description; light is the pain of this world beside it.

حد ندارد وصف رنج آن جهان ** سهل باشد رنج دنیا پیش آن‏

Oh, happy he that wages a holy war (of self-mortification), and puts a restraint upon the body and deals justice (against it),

ای خنک آن کاو جهادی می‏کند ** بر بدن زجری و دادی می‏کند

And, in order that he may be delivered from the pain of that world, lays upon himself this pain of serving God.

تا ز رنج آن جهانی وارهد ** بر خود این رنج عبادت می‏نهد

“I was saying, ‘O Lord, quickly inflict on me in this world that punishment, 2475

من همی‏گفتم که یا رب آن عذاب ** هم در این عالم بران بر من شتاب‏

So that I may have exemption (from it) in yonder world.’ About such-like a request was I knocking at the door .

تا در آن عالم فراغت باشدم ** در چنین درخواست حلقه می‏زدم‏

(Thereupon) such a (painful) sickness as this appeared in me: through pain my soul was deprived of rest.

این چنین رنجوریی پیدام شد ** جان من از رنج بی‏آرام شد

I have been left without power to perform my dhikr (commemoration of God) and litanies: I have become unconscious of myself and of (all) good and ill.

مانده‏ام از ذکر و از اوراد خود ** بی‏خبر گشتم ز خویش و نیک و بد

If I had not now beheld thy face, O thou whose scent is fortunate and blessed,

گر نمی‏دیدم کنون من روی تو ** ای خجسته وی مبارک بوی تو

I should have passed altogether from the bondage (of this life). Thou in kingly fashion hast bestowed on me this sympathy.” 2480

می‏شدم از دست من یک بارگی ** کردیم شاهانه این غم خوارگی‏

Said the Prophet, “Hey! do not offer this prayer again: do not dig yourself up from root and base.

گفت هی‏هی این دعا دیگر مکن ** بر مکن تو خویش را از بیخ و بن‏

What strength have you, O wretched ant, to endure that He should lay on you such a lofty mountain?”

تو چه طاقت داری ای مور نژند ** که نهد بر تو چنان کوه بلند

He answered, “O Sultan, I repent (and vow) that in no wise will I (henceforth) brag recklessly.

گفت توبه کردم ای سلطان که من ** از سر جلدی نه لافم هیچ فن‏

This world is the Desert (of the Israelites), and thou art Moses, and we because of (our) sin remain in the Desert in tribulation.

این جهان تیه است و تو موسی و ما ** از گنه در تیه مانده مبتلا

We are wayfaring for years, and at the end we are still held captive in the first stage (of the journey). 2485

سالها ره می‏رویم و در اخیر ** همچنان در منزل اول اسیر

If the heart of Moses were pleased with us, there would be shown (to us) the way through the Desert and the (farthest) border (thereof);

گر دل موسی ز ما راضی بدی ** تیه را راه و کران پیدا شدی‏

And if he were wholly disgusted with us, how by any means would trays of food come to us from heaven?

ور به کل بیزار بودی او ز ما ** کی رسیدی خوانمان هیچ از سما

How would springs gush from a rock, (and how) would there be security for our lives in the desert?

کی ز سنگی چشمه‏ها جوشان شدی ** در بیابان‏مان امان جان شدی‏

Nay, truly, fire would come instead of trays: flames would beat upon us in this abode.

بل به جای خوان خود آتش آمدی ** اندر این منزل لهب بر ما زدی‏

Forasmuch as Moses has become of two minds concerning us, he is sometimes our enemy and sometimes our friend. 2490

چون دو دل شد موسی اندر کار ما ** گاه خصم ماست گاهی یار ما

His anger sets fire to our goods; his clemency averts the arrow of affliction.

خشمش آتش می‏زند در رخت ما ** حلم او رد می‏کند تیر بلا

When (how) may it be that anger shall again become clemency? This is not extraordinary (as proceeding) from thy grace, O venerable one.

کی بود که حلم گردد خشم نیز ** نیست این نادر ز لطفت ای عزیز

To praise any one present is (a cause of) embarrassment; on this account I am purposely using the name of Moses, like this.

مدح حاضر وحشت است از بهر این ** نام موسی می‏برم قاصد چنین‏

Otherwise, how should Moses deem it right that I make mention of anybody before thee?

ور نه موسی کی روا دارد که من ** پیش تو یاد آورم از هیچ تن‏

Our covenant hath been broken hundreds and thousands of times; Thy covenant, like a mountain, stands firm and stable. 2495

عهد ما بشکست صد بار و هزار ** عهد تو چون کوه ثابت برقرار

Our covenant is straw and subject to every wind (of passion); Thy covenant is a mountain, and even more than a hundred mountains.

عهد ما کاه و به هر بادی زبون ** عهد تو کوه و ز صد که هم فزون‏

By the truth of that power (which is Thine), have some mercy upon our mutability, O Ruler of (all) mutations!

حق آن قوت که بر تلوین ما ** رحمتی کن ای امیر لونها

We have seen ourselves (as we really are) and our shame. Put us not to further trial, O King,

خویش را دیدیم و رسوایی خویش ** امتحان ما مکن ای شاه بیش‏

So that (by sparing us) Thou wilt have concealed other disgraces, O Bounteous One whose help we implore!

تا فضیحت‏های دیگر را نهان ** کرده باشی ای کریم مستعان‏

Thou art infinite in beauty and perfection; we are infinite in wrongness and error. 2500

بی‏حدی تو در جمال و در کمال ** در کژی ما بی‏حدیم و در ضلال‏

Direct Thy infinity, O Bounteous One, upon the infinite wrongness of a handful of vile wretches (such as we are).

بی‏حدی خویش بگمار ای کریم ** بر کژی بی‏حد مشتی لئیم‏

Oh, come, for of our cloth-piece (only) a single thread remains we were a city, and (only) a single wall remains.

هین که از تقطیع ما یک تار ماند ** مصر بودیم و یکی دیوار ماند

(Save) the remnant, (save) the remnant, O Sovereign, that the soul of the Devil may not rejoice entirely––

البقیه البقیه ای خدیو ** تا نگردد شاد کلی جان دیو

Not for our sakes, (but) for the sake of the primal grace through which Thou didst seek out them that had lost the way.

بهر ما نه بهر آن لطف نخست ** که تو کردی گمرهان را باز جست‏

As Thou hast shown Thy power, (so now) show Thy mercy, O Thou who hast implanted feelings of mercy in flesh and fat. 2505

چون نمودی قدرتت بنمای رحم ** ای نهاده رحمها در لحم و شحم‏

If this prayer increase Thy wrath, do Thou teach (us) to pray, O Lord,

این دعا گر خشم افزاید ترا ** تو دعا تعلیم فرما مهترا

Even as, (when) Adam fell from Paradise, Thou gavest him (leave) to turn (in penitence) toward Thee, so that he escaped from the ugly Devil.”

آن چنان کادم بیفتاد از بهشت ** رجعتش دادی که رست از دیو زشت‏

Who is the Devil that he should surpass Adam and win the game from him on such a board?

دیو که بود کاو ز آدم بگذرد ** بر چنین نطعی از او بازی برد