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.