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2
2702-2751

  • 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

  • (Only) in truthful speech is there comfort for the heart: truths are the bait that entraps the heart.
  • در حدیث راست آرام دل است ** راستیها دانه‏ی دام دل است‏

  • Sick, surely, and ill-savoured is the heart that knows not (cannot distinguish) the taste of this and that.
  • دل مگر رنجور باشد بد دهان ** که نداند چاشنی این و آن‏

  • When the heart becomes whole (is healed) of pain and disease, it will recognize the flavour of falsehood and truth.
  • چون شود از رنج و علت دل سلیم ** طعم کذب و راست را باشد علیم‏

  • When Adam's greed for the wheat waxed great, it robbed Adam's heart of health.
  • حرص آدم چون سوی گندم فزود ** از دل آدم سلیمی را ربود

  • Then he gave ear to your lies and enticements: he was befooled and drank the killing poison. 2740
  • پس دروغ و عشوه‏ات را گوش کرد ** غره گشت و زهر قاتل نوش کرد

  • At that moment he knew not scorpion (kazhdum) from wheat (gandum): discernment flies from one that is drunken with vain desire.
  • کژدم از گندم ندانست آن نفس ** می‏پرد تمییز از مست هوس‏

  • The people are drunken with cupidity and desire: hence they are accepting your cheatery.
  • خلق مست آرزویند و هوا ** ز آن پذیرایند دستان ترا

  • Whoever has rid his nature of vain desire has (thereby) made his (spiritual) eye familiar with the secret.
  • هر که خود را از هوا خود باز کرد ** چشم خود را آشنای راز کرد

  • How a cadi complained of the calamity of (holding) the office of cadi, and how his deputy answered him.
  • شکایت قاضی از آفت قضا و جواب گفتن نایب او را

  • They installed a cadi, (and meanwhile) he wept. The deputy said, ‘O cadi, what are you weeping for?
  • قاضیی بنشاندند او می‏گریست ** گفت نایب قاضیا گریه ز چیست‏

  • This is not the time for you to weep and lament: it is the time for you to rejoice and receive felicitations.’ 2745
  • این نه وقت گریه و فریاد تست ** وقت شادی و مبارک باد تست‏

  • ‘Ah,’ said he, ‘how shall a man without insight pronounce judgement—an ignorant man (decide) between two who know?
  • گفت اه چون حکم راند بی‏دلی ** در میان آن دو عالم جاهلی‏

  • Those two adversaries are acquainted with their own case: what should the poor cadi know of those two tangles?
  • آن دو خصم از واقعه‏ی خود واقفند ** قاضی مسکین چه داند ز آن دو بند

  • He is ignorant and unaware of their (real) state: how should he proceed (to give judgment) concerning their lives and property?’
  • جاهل است و غافل است از حالشان ** چون رود در خونشان و مالشان‏

  • He (the deputy) said, ‘The litigants know (the truth of their case) and (nevertheless) are unsound (prejudiced); you are ignorant (of the facts), but you are the luminary of the whole body (of Moslems),
  • گفت خصمان عالمند و علتی ** جاهلی تو لیک شمع ملتی‏

  • Because you have no prejudice to interfere (with your discernment), and that freedom (from prejudice) is light to the eyes; 2750
  • ز انکه تو علت نداری در میان ** آن فراغت هست نور دیده‏گان‏

  • While those two who know are blinded by their self-interest: prejudice has put their knowledge into the grave.
  • و آن دو عالم را غرضشان کور کرد ** علمشان را علت اندر گور کرد