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?
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
Unprejudicedness makes ignorance wise; prejudice makes knowledge perverse and iniquitous.
جهل را بیعلتی عالم کند ** علم را علت کژ و ظالم کند
So long as you accept no bribe, you are seeing; when you act covetously, you are blind and enslaved.’
تا تو رشوت نستدی بینندهای ** چون طمع کردی ضریر و بندهای
I have turned my nature away from vain desire: I have not eaten delicious morsels.
از هوا من خوی را واکردهام ** لقمههای شهوتی کم خوردهام
My heart, which tastes (and distinguishes), has become bright (like a clear mirror): it really knows truth from falsehood.2755
چاشنی گیر دلم شد با فروغ ** راست را داند حقیقت از دروغ
How Mu‘áwiya—may God be well-pleased with him!— induced Iblís to confess.
به اقرار آوردن معاویه ابلیس را
Why did you awaken me? You are the enemy of wakefulness, O trickster.
تو چرا بیدار کردی مر مرا ** دشمن بیداریی تو ای دغا
You are like poppy-seeds: you put every one to sleep. You are like wine: you take away understanding and knowledge.
همچو خشخاشی همه خواب آوری ** همچو خمری عقل و دانش را بری
I have impaled you. Come, tell the truth, I know what is true: do not seek evasions.
چار میخت کردهام هین راست گو ** راست را دانم تو حیلتها مجو
I expect from every person (only) that of which by nature and disposition he is the owner.
من ز هر کس آن طمع دارم که او ** صاحب آن باشد اندر طبع و خو
I do not look for any sugar from vinegar; I do not take the catamite for a soldier.2760
من ز سرکه مینجویم شکری ** مر مخنث را نگیرم لشکری
I do not, like (idolatrous) infidels, seek (expect) from an idol that it should be God or even a sign from God.
همچو گبران من نجویم از بتی ** کاو بود حق یا خود از حق آیتی