And made the fiery soul like an orchard and cast in it the seed of fealty,2565
نفس ناری را چو باغی ساختید ** اندر او تخم وفا انداختید
(Whilst) therein the nightingales of commemoration and glorification of God (were) singing sweetly in the garden by the river-side;
بلبلان ذکر و تسبیح اندر او ** خوش سرایان در چمن بر طرف جو
(Inasmuch as) ye have answered the call of God and have brought water into the blazing hell of your soul––
داعی حق را اجابت کردهاید ** در جحیم نفس آب آوردهاید
Our Hell also in regard to you hath become greenery and roses and plenty and riches.”
دوزخ ما نیز در حق شما ** سبزه گشت و گلشن و برگ و نوا
What is the requital for well-doing, O son? Kindness and well-doing and valued recompense.
چیست احسان را مکافات ای پسر ** لطف و احسان و ثواب معتبر
“Did not ye say, ‘We are devoted (to God) - we are passing away before the attributes of Everlastingness?2570
نی شما گفتید ما قربانیایم ** پیش اوصاف بقا ما فانیایم
We, whether we be cunning (sane) or mad, are intoxicated with that Cupbearer and that cup.
ما اگر قلاش و گر دیوانهایم ** مست آن ساقی و آن پیمانهایم
We lay our heads (submissively) upon His writ and mandate; we give our sweet lives in pawn (to Him).
بر خط و فرمان او سر مینهیم ** جان شیرین را گروگان میدهیم
So long as the thought of the Friend is in our inmost hearts, (all) our work is to serve (Him) and yield up our lives.’”
تا خیال دوست در اسرار ماست ** چاکری و جان سپاری کار ماست
Wheresoever the candle of tribulation hath been lighted, hundreds of thousands of loving souls are burnt.
هر کجا شمع بلا افروختند ** صد هزاران جان عاشق سوختند
Those lovers that are within the house (and nigh unto Him) are (as) moths to the candle of the face of the Friend.2575
عاشقانی کز درون خانهاند ** شمع روی یار را پروانهاند
O heart, go where they are bright toward thee and are as a coat of mail to thee against afflictions,
ای دل آن جا رو که با تو روشناند ** وز بلاها مر ترا چون جوشناند
And give thee a place within their souls, that they may fill thee with wine, like a cup.
ز آن میان جان ترا جا میکنند ** تا ترا پر باده چون جامی کنند
Take thy abode within their souls: O radiant full-moon, make thy home in the sky!
در میان جان ایشان خانه گیر ** در فلک خانه کن ای بدر منیر
Like Mercury, they will open the book of the heart, that they may reveal mysteries unto thee.
چون عطارد دفتر دل واکنند ** تا که بر تو سرها پیدا کنند
Stay beside thy kinsfolk––how art thou roaming abroad? Cleave to the perfect Moon if thou art a piece of the moon.2580
پیش خویشان باش چون آوارهای ** بر مه کامل زن ار مه پارهای
What is the (cause of the) part’s keeping aloof from its whole? What is (the cause of) all this mixture with (that which is) diverse?
جزو را از کل خود پرهیز چیست ** با مخالف این همه آمیز چیست
Behold how the genus hath become species in the process (of differentiation): behold how the unseen things have become visible in (their) escape (from occultation).
جنس را بین نوع گشته در روش ** غیبها بین گشته عین از پرتوش
So long as thou wouldst fain be wheedled like a woman, O man without wisdom, (thou wilt remain imperfect): how wilt thou be helped by lies and wheedling?
تا چون زن عشوه خری ای بیخرد ** از دروغ و عشوه کی یابی مدد
Thou art taking flattery and sweet words and cajolement and putting them, like a woman, in thy bosom.
چاپلوس و لفظ شیرین و فریب ** میستانی مینهی چون زر به جیب
For thee the revilings and blows of the (spiritual) kings would be better than the praise of the unrighteous.2585
مر ترا دشنام و سیلی شهان ** بهتر آید از ثنای گمرهان
Swallow the slaps of the (spiritual) kings, do not swallow the honey of the rabble, to the end that through the fortune of (those) personages thou mayst (thyself) become a personage;
صفع شاهان خور مخور شهد خسان ** تا کسی گردی ز اقبال کسان
Because from them come felicity and robes of honour and felicity: under the shelter of the spirit, body becomes soul.
ز آنک از ایشان خلعت و دولت رسد ** در پناه روح جان گردد جسد
Wherever thou seest one (that is) naked and destitute, know that he hath fled from the (spiritual) master,
هر کجا بینی برهنه و بینوا ** دان که او بگریخته ست از اوستا
In order that he may become such as his heart desires––that blind, wicked, worthless heart of him.
تا چنان گردد که میخواهد دلش ** آن دل کور بد بیحاصلش
If he had become such as his master desired, he would have graced himself and his kindred.2590
گر چنان گشتی که استا خواستی ** خویش را و خویش را آراستی
Whoever in the world flees from his master is fleeing from felicity. Know this (for sure)!
هر که از استا گریزد در جهان ** او ز دولت میگریزد این بدان
Thou hast learned a trade to earn a livelihood for the body: (now) set thy hand to a religious (spiritual) trade.
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