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2
2595-2644

  • 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

  • The Prophet has declared that God said, ‘My purpose in creating was to do good: 2635
  • گفت پیغمبر که حق فرموده است ** قصد من از خلق احسان بوده است‏

  • I created to the intent that they (My creatures) might draw some gain from Me, and that they might smear their hands with My honey;
  • آفریدم تا ز من سودی کنند ** تا ز شهدم دست‏آلودی کنند

  • Not to the end that I might draw some gain (from them), and that I might tear off a coat from one (who is) naked.’
  • نی برای آن که تا سودی کنم ** و ز برهنه من قبایی بر کنم‏

  • During the short while since He drove me from His presence, mine eye hath remained (fixed) upon His beauteous face;
  • چند روزی که ز پیشم رانده است ** چشم من در روی خوبش مانده است‏

  • (And my thought has always been), ‘Such wrath from such a face! Oh, wonderful!’ (whereas) every one (else) has become occupied with (considering) the (secondary) cause (His wrath).
  • کز چنان رویی چنین قهر ای عجب ** هر کسی مشغول گشته در سبب‏

  • I do not look at the cause (His wrath), which is temporal, inasmuch as the temporal (only) produces something temporal (like itself). 2640
  • من سبب را ننگرم کان حادث است ** ز انکه حادث حادثی را باعث است‏

  • I am regarding (His eternally) precedent mercy: whatsoever is temporal I rend in twain.
  • لطف سابق را نظاره می‏کنم ** هر چه آن حادث دو پاره می‏کنم‏

  • Grant that my declining to worship (Adam) was from envy; (yet) that envy arises from love (of God), not from denial (of obedience to His command).
  • ترک سجده از حسد گیرم که بود ** آن حسد از عشق خیزد نز جحود

  • ’Tis certain, all envy arises from love, (for fear) lest another become the companion of the beloved.
  • هر حسد از دوستی خیزد یقین ** که شود با دوست غیری همنشین‏

  • Brooding jealousy is the necessary consequence of love, just as saying ‘Live long!’ must follow the sneeze.
  • هست شرط دوستی غیرت پزی ** همچو شرط عطسه گفتن دیر زی‏