How should I make the good man bad? I am not God. I am (only) a prompter, I am not their creator.
نیک را چون بد کنم یزدان نیام ** داعیم من خالق ایشان نیام
(How) should I make the fair foul? I am not the Lord. I am (only) a mirror for the foul and the fair.
خوب را من زشت سازم رب نهام ** زشت را و خوب را آیینهام
The Hindoo burnt a mirror in vexation, saying, ‘This (mirror) causes a man to look black-faced.’
سوخت هندو آینه از درد را ** کاین سیه رو مینماید مرد را
He (God) hath made me an informer and truth-teller, that I may tell where the ugly one is and where the beautiful.
او مرا غماز کرد و راست گو ** تا بگویم زشت کو و خوب کو
I am a witness: how is prison (the right place) for a witness? I do not deserve (to go to) prison, God is the witness (to my innocence).2690
من گواهم بر گوا زندان کجاست ** اهل زندان نیستم ایزد گواست
Wherever I see a fruitful sapling, I foster (it) diligently like a nurse.
هر کجا بینم نهال میوهدار ** تربیتها میکنم من دایهوار
Wherever I see a sour and dry tree, I cut it down, in order that the musk may be delivered (separated) from the dung.
هر کجا بینم درخت تلخ و خشک ** میبرم تا وارهد از پشک مشک
The dry (tree) says to the gardener, ‘O young man, why do you cut off my head without fault (on my part)?’
خشک گوید باغبان را کای فتی ** مر مرا چه میبری سر بیخطا
The gardener says, ‘Be silent, O evil-natured one! Is not thy dryness sin enough in thee?’
باغبان گوید خمش ای زشت خو ** بس نباشد خشکی تو جرم تو
The dry (tree) says, ‘I am straight, I am not crooked: why are you houghing me (who am) without guilt?’2695
خشک گوید راستم من کژ نیام ** تو چرا بیجرم میبری پیم
The gardener says, ‘Hadst thou been blest, would that thou wert crooked (if only) thou wert moist (full of sap).
باغبان گوید اگر مسعودیای ** کاشکی کژ بودیای تر بودیای
Thou wouldst have drawn (into thyself) the Water of Life: thou wouldst have been steeped in the Water of Life.
جاذب آب حیاتی گشتهای ** اندر آب زندگی آغشتیای
Thy seed and thy root were bad, and thou hast not been joined to a good tree.
تخم تو بد بوده است و اصل تو ** با درخت خوش نبوده وصل تو
If the sour branch be joined to a sweet one, that sweetness will strike (impress itself) on its nature.’”
شاخ تلخ ار با خوشی وصلت کند ** آن خوشی اندر نهادش بر زند
How Mu‘áwiya dealt sternly with Iblís.
عنف کردن معاویه با ابلیس
Said the Amír, “O brigand, do not argue: there is no way for you (to penetrate) into me, (so) do not seek the way.2700
گفت امیر ای راه زن حجت مگو ** مر ترا ره نیست در من ره مجو
You are a brigand, and I am a stranger and merchant: how should I purchase any garments that you may bring?
ره زنی و من غریب و تاجرم ** هر لباساتی که آری کی خرم
Do not prowl about my property, infidel as you are: you are not one to buy the property of anybody.
گرد رخت من مگرد از کافری ** تو نه ای رخت کسی را مشتری
The brigand is not a buyer for (from) any person, and if he seem to be a buyer, ’tis (only his) deceit and artfulness.
مشتری نبود کسی را راه زن ** ور نماید مشتری مکر است و فن
I wonder what this envier has in his gourd! O God, help us against this enemy!
تا چه دارد این حسود اندر کدو ** ای خدا فریاد ما را زین عدو
If he pronounce one more screed (of his spells) over me, this brigand will rob me of the mantle (of my faith).2705
گر یکی فصلی دگر در من دمد ** در رباید از من این ره زن نمد
How Mu‘áwiya complained of Iblís to the most high God and besought His aid.
نالیدن معاویه به حضرت حق تعالی از ابلیس و نصرت خواستن
O God, this talk of his is like smoke: take my hand (and help me), or else my raiment is blackened.
این حدیثش همچو دود است ای اله ** دست گیر ار نه گلیمم شد سیاه
I cannot prevail in argument with Iblís, for he leads every one, noble and base (alike), into temptation.
من به حجت بر نیایم با بلیس ** کاوست فتنهی هر شریف و هر خسیس
Adam, who is the lord of He taught (him) the Names, is powerless before the lightning-like onset of this cur.
آدمی که علم الاسما بک است ** در تک چون برق این سگ بیتک است
He cast him from Paradise upon the face of the earth: he (Adam) fell from Simák into his net, like a fish,
از بهشت انداختش بر روی خاک ** چون سمک در شست او شد از سماک
Crying in lamentation, ‘Verily, we have wronged (ourselves).’ There is no bound to his (Satan's) guile and imposture.2710
نوحهی إنا ظلمنا میزدی ** نیست دستان و فسونش را حدی
In his every saying there is mischief: myriads of enchantments are concealed in his mind.
اندرون هر حدیث او شر است ** صد هزاران سحر در وی مضمر است
He unmans men in a moment: he kindles vain desire in man and woman.
مردی مردان ببندد در نفس ** در زن و در مرد افروزد هوس
O Iblís, you that consume the people and seek to tempt them (to their ruin), on what ground did you awaken me? Tell the truth!”
ای بلیس خلق سوز فتنه جو ** بر چیام بیدار کردی راست گو
How Iblís once more exhibited his deceit.
باز تقریر ابلیس تلبیس خود را
He said, “No man that thinks evil (is suspicious) would hearken to the truth notwithstanding a hundred signs (that pointed it out).
گفت هر مردی که باشد بد گمان ** نشنود او راست را با صد نشان
Every mind that has conceived fancies (suspicions)—when you bring forward proof, its fancy is increased.2715
هر درونی که خیالاندیش شد ** چون دلیل آری خیالش بیش شد
When (sound and true) words enter it, they become a disease (they are corrupted and falsified): the holy warrior's sword becomes a tool for the thief.
چون سخن دروی رود علت شود ** تیغ غازی دزد را آلت شود
Therefore the answer to him is silence and rest: to talk with a fool is madness.
پس جواب او سکوت است و سکون ** هست با ابله سخن گفتن جنون
Why do you complain to God of me, O simpleton? Complain of the wickedness of that vile fleshly soul.
تو ز من با حق چه نالی ای سلیم ** تو بنال از شر آن نفس لئیم
You eat halwá (sweetmeat), (then) boils break out in you, fever lays hold of you, your health is disordered.
تو خوری حلوا تو را دنبل شود ** تب بگیرد طبع تو مختل شود
You curse Iblís, guiltless (though he is). How do you not see (that) that deception (proceeds) from yourself?2720
بیگنه لعنت کنی ابلیس را ** چون نبینی از خود آن تلبیس را
It is not (the fault) of Iblís, it is (the fault) of yourself, O misguided one, that you are going like a fox towards the sheep's fat tail.
نیست از ابلیس از تست ای غوی ** که چو روبه سوی دنبه میدوی
When you see the fat tails in the green field, ’tis a snare. Why are you ignorant of this?
چون که در سبزه ببینی دنبه را ** دام باشد این ندانی تو چرا
You are ignorant because desire for the fat tail has made you far from knowledge and has blinded your (spiritual) eye and intelligence.
ز آن ندانی کت ز دانش دور کرد ** میل دنبه چشم و عقلت کور کرد
Your love of (sensual) things makes you blind and deaf; your black fleshly soul is the culprit: do not quarrel (with others).
حبک الأشیاء یعمیک یصم ** نفسک السودا جنت لا تختصم
Do not put the guilt on me, do not see upside down. I am averse to evil and greed and enmity.2725
تو گنه بر من منه کژ مژ مبین ** من ز بد بیزارم و از حرص و کین
I did an evil deed and am still repenting: I am waiting that my night may turn to day.
من بدی کردم پشیمانم هنوز ** انتظارم تا شبم آید به روز
I have become suspect amongst mankind: every man and woman lay their (evil) actions on me (at my door).
متهم گشتم میان خلق من ** فعل خود بر من نهد هر مرد و زن
The helpless wolf, though he is hungry, is suspected of being in luxury.
گرگ بیچاره اگر چه گرسنه است ** متهم باشد که او در طنطنه است
When, because of feebleness, he cannot go his way, people say it is indigestion (arising) from gross (rich and heavy) food.”
از ضعیفی چون نتاند راه رفت ** خلق گوید تخمه است از لوت زفت
How Mu‘áwiya once more pressed Iblís hard.
باز الحاح کردن معاویه ابلیس را
He said, “Nothing but the truth will save you: justice is calling you to (speak) the truth.2730
گفت غیر راستی نرهاندت ** داد سوی راستی میخواندت
Tell the truth, so that you may be delivered from my hand: cunning will not lay the dust of my war (will not induce me to leave you in peace).”
راست گو تا وارهی از چنگ من ** مکر ننشاند غبار جنگ من
He (Iblís) said, “How do you know (the difference between) falsehood and truth, O thinker of vain fancies, (you that are) filled with (idle) thoughts (about me)?”
گفت چون دانی دروغ و راست را ** ای خیالاندیش پر اندیشهها
He answered, “The Prophet has given an indication: he has laid down the touchstone (criterion) for (distinguishing) the base coin and the good.
گفت پیغمبر نشانی داده است ** قلب و نیکو را محک بنهاده است
He has said, ‘Falsehood is (the cause of) disquiet in (men's) hearts’; he has said, ‘Truth is (the cause of) a joyous tranquillity.’
گفته است الکذب ریب فی القلوب ** گفت الصدق طمانین طروب
The (troubled) heart is not comforted by lying words: water and oil kindle no light.2735
دل نیارامد ز گفتار دروغ ** آب و روغن هیچ نفروزد فروغ