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
(If) a thief come secretly into my dwelling-place and say to me, ‘I am keeping watch,’2615
دزد آید از نهان در مسکنم ** گویدم که پاسبانی میکنم
How shall I believe that thief? How should a thief know the recompense and reward for good works?”
من کجا باور کنم آن دزد را ** دزد کی داند ثواب و مزد را
How Iblís again made answer to Mu‘áwiya.
باز جواب گفتن ابلیس معاویه را
He said, “At first I was an angel: I traversed the way of obedience (to God) with (all my) soul.
گفت ما اول فرشته بودهایم ** راه طاعت را به جان پیمودهایم
I was the confidant of them that follow the path (of devotion): I was familiar with them that dwell by the Throne of God.
سالکان راه را محرم بدیم ** ساکنان عرش را هم دم بدیم
How should (one's) first calling go out of (one's) mind? How should (one's) first love go forth from (one's) heart?
پیشهی اول کجا از دل رود ** مهر اول کی ز دل بیرون شود
If in travel you see Anatolia or Khutan, how should love of your own country go from your heart?2620
در سفر گر روم بینی یا ختن ** از دل تو کی رود حب الوطن
I too have been one of those drunken with this wine: I have been a lover at His court.
ما هم از مستان این می بودهایم ** عاشقان درگه وی بودهایم
They cut my navel in (predestined me from birth to) love of Him: they sowed love of Him in my heart.
ناف ما بر مهر او ببریدهاند ** عشق او در جان ما کاریدهاند
I have seen good days from Fortune: I have drunk the water of (Divine) Mercy in (my) spring-time.
روز نیکو دیدهایم از روزگار ** آب رحمت خوردهایم اندر بهار
Was it not the hand of His bounty that sowed me? Was it not He that raised me up from non-existence?
نه که ما را دست فضلش کاشته ست ** از عدم ما را نه او برداشته ست
Oh, many is the time I have received kindness from Him and walked in the rose-garden of (His) approval.2625
ای بسا کز وی نوازش دیدهایم ** در گلستان رضا گردیدهایم
He would lay the hand of mercy on my head, He would open (let flow) from me the fountains of grace.
بر سر ما دست رحمت مینهاد ** چشمههای لطف از ما میگشاد
Who found milk for me in the season of my infancy? Who rocked my cradle? He.
وقت طفلیام که بودم شیر جو ** گاهوارم را که جنبانید او
From whom did I drink milk other than His milk? Who nourished me except His providence?
از که خوردم شیر غیر شیر او ** کی مرا پرورد جز تدبیر او
The disposition which has entered with the milk into (their) being—how can it be discharged (expelled) from folk?
خوی کان با شیر رفت اندر وجود ** کی توان آن را ز مردم واگشود
If the Sea of Bounty has given (me) a rebuke, (yet) how have the doors of Bounty been shut?2630
گر عتابی کرد دریای کرم ** بسته کی گردند درهای کرم
Giving and grace and favour are the fundamental substance of His coin: wrath is (only) as a speck of alloy on it.
اصل نقدش داد و لطف و بخشش است ** قهر بر وی چون غباری از غش است
He made the world for kindness' sake: His sun caressed the motes (in its beams).
از برای لطف عالم را بساخت ** ذرهها را آفتاب او نواخت
If separation (from Him) is big with His wrath, ’tis for the sake of knowing the worth of union with Him,
فرقت از قهرش اگر آبستن است ** بهر قدر وصل او دانستن است
So that separation from Him may give the soul chastisement, (and that) the soul may know the value of the days of union.
تا دهد جان را فراقش گوشمال ** جان بداند قدر ایام وصال