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2
2778-2827

  • At night, whilst (he was) asleep, a Voice said to him, “Thou hast bought the Water of Life and salvation.
  • شب به خواب اندر بگفتش هاتفی ** که خریدی آب حیوان و شفا

  • In honour of this choice and this appropriation the prayers of all the people have been accepted.”
  • حرمت این اختیار و این دخول ** شد نماز جمله‏ی خلقان قبول‏

  • Conclusion of the confession made by Iblís to Mu‘áwiya of his deceit.
  • تتمه‏ی اقرار ابلیس به معاویه مکر خود را

  • Then ‘Azázíl said to him, “O noble Amír, I must lay my deceit before (you). 2780
  • پس عزازیلش به گفت ای میر راد ** مکر خود اندر میان باید نهاد

  • If you had missed the prayers, you would then from heartache have uttered sighs and lamentations,
  • گر نمازت فوت می‏شد آن زمان ** می‏زدی از درد دل آه و فغان‏

  • And that regret and that lamentation and that (sorrowful) yearning would have exceeded (in value) two hundred litanies and prayers.
  • آن تاسف و آن فغان و آن نیاز ** در گذشتی از دو صد ذکر و نماز

  • I awakened you in fear lest such a sigh might burn the veil (of formality),
  • من ترا بیدار کردم از نهیب ** تا بسوزاند چنان آهی حجاب‏

  • In order that such a sigh should not be yours; in order that you should not have any way to it.
  • تا چنان آهی نباشد مر ترا ** تا بدان راهی نباشد مر ترا

  • I am envious: from envy I acted thus. I am the enemy: my (proper) work is deceit and malice.” 2785
  • من حسودم از حسد کردم چنین ** من عدویم کار من مکر است و کین‏

  • He (Mu‘áwiya) said, “Now you have told the truth, you are veracious. This (deceit) comes (naturally) from you: to this you are adapted.
  • گفت اکنون راست گفتی صادقی ** از تو این آید تو این را لایقی‏

  • You are a spider, you have flies as your prey; O cur, I am not a fly, (so) do not worry.
  • عنکبوتی تو مگس داری شکار ** من نیم ای سگ مگس زحمت میار

  • I am a white falcon: the King hunts me. How should a spider weave his web about me?
  • باز اسپیدم شکارم شه کند ** عنکبوتی کی بگرد ما تند

  • Go now, continue to catch flies as far as you can: invite the flies to (partake of) some buttermilk;
  • رو مگس می‏گیر تا تانی هلا ** سوی دوغی زن مگسها را صلا

  • And if you call (them) to honey, that too will certainly be lies and buttermilk (fraud). 2790
  • ور بخوانی تو به سوی انگبین ** هم دروغ و دوغ باشد آن یقین‏

  • You awakened me, (but) it (that awakenment) was (really) slumber: you showed (me) a ship, (but) that was (really) a whirlpool.
  • تو مرا بیدار کردی خواب بود ** تو نمودی کشتی آن گرداب بود

  • You were calling me to good for the purpose that you might drive me away from the better good.”
  • تو مرا در خیر ز آن می‏خواندی ** تا مرا از خیر بهتر راندی‏

  • How a thief escaped because some one gave the alarm to the master of the house, who had nearly overtaken and caught the thief.
  • فوت شدن دزد به آواز دادن آن شخص صاحب خانه را که نزدیک آمده بود که دزد را دریابد و بگیرد

  • This (behaviour of Iblís) is like that (which is told in the following story), how a certain man saw a thief in the house and ran after him.
  • این بدان ماند که شخصی دزد دید ** در وثاق اندر پی او می‏دوید

  • He ran after him (the length of) two or three fields, till the fatigue threw him into a sweat.
  • تا دو سه میدان دوید اندر پیش ** تا در افگند آن تعب اندر خویش‏

  • At the moment when, rushing on, he had come so near to him that he might spring upon him and seize him, 2795
  • اندر آن حمله که نزدیک آمدش ** تا بدو اندر جهد دریابدش‏

  • The second thief cried out to him, “Come, that you may see these signs of calamity.
  • دزد دیگر بانگ کردش که بیا ** تا ببینی این علامات بلا

  • Be quick and turn back, O man of (prompt) action, that you may see (how) very pitiable (is) the state of things here.”
  • زود باش و باز گرد ای مرد کار ** تا ببینی حال اینجا زار زار

  • He (the householder) said (to himself), “Maybe a thief is yonder: if I do not return at once, this (fate) will befall me.
  • گفت باشد کان طرف دزدی بود ** گر نگردم زود این بر من رود

  • He may lay hands upon my wife and child, (and in that case) how would it profit me to bind this thief (whom I am pursuing)?
  • در زن و فرزند من دستی زند ** بستن این دزد سودم کی کند

  • This Moslem is calling me in kindness: unless I return quickly, repentance will befall (me).” 2800
  • این مسلمان از کرم می‏خواندم ** گر نگردم زود پیش آید ندم‏

  • In (confident) hope of the compassion of that well-disposed (friend), he left the thief and again set off (in another direction).
  • بر امید شفقت آن نیک خواه ** دزد را بگذاشت باز آمد به راه‏

  • “O good friend,” said he, “what is the matter? By whose hand (violence) is this lamentation and outcry of yours (caused)?”
  • گفت ای یار نکو احوال چیست ** این فغان و بانگ تو از دست کیست‏

  • “Look here,” said (the other). “See the thief's footprints! The pimping thief has gone this way. [ “Look here,” said (the other). “See the thief's footprints! The thief whose wife is for hire (who prostitutes his wife to other men) has gone this way.]
  • گفت اینک بین نشان پای دزد ** این طرف رفته ست دزد زن بمزد

  • Look at the cuckold thief's footprints! Follow him by means of these marks and traces.”
  • نک نشان پای دزد قلتبان ** در پی او رو بدین نقش و نشان‏

  • He answered, “O fool, what are you telling me? Why, I had (as good as) caught him, 2805
  • گفت ای ابله چه می‏گویی مرا ** من گرفته بودم آخر مر و را

  • (But) at your cry I let the thief go. I deemed you, ass (as you are), a (reasonable) man.
  • دزد را از بانگ تو بگذاشتم ** من تو خر را آدمی پنداشتم‏

  • What silly gabble and nonsense is this, O fellow? I (had) found the reality: what (use to me) is the clue?”
  • این چه ژاژست و چه هرزه ای فلان ** من حقیقت یافتم چه بود نشان‏

  • He replied, “I am giving you a clue to the real (thing). This is the clue; I am acquainted with the reality.”
  • گفت من از حق نشانت می‏دهم ** این نشان است از حقیقت آگهم‏

  • He (the householder) said, “You are an artful knave or else you are a fool; nay, you are a thief and cognisant of this affair.
  • گفت طراری تو یا خود ابلهی ** بلکه تو دزدی و زین حال آگهی‏

  • I was (on the point of) dragging my adversary along, (when) you let him escape, saying (to me), ‘Here are (his) traces.’” 2810
  • خصم خود را می‏کشیدم من کشان ** تو رهانیدی و را کاینک نشان‏

  • You speak of (external) relations, (but) I transcend (all) relations. In union (with God) where are signs or evidences?
  • تو جهت گو من برونم از جهات ** در وصال آیات کو یا بینات‏

  • The man that is debarred (from the Essence) sees the (Divine) action (as proceeding) from the Attributes: he that has lost the Essence is in (confined to) the Attributes.
  • صنع بیند مرد محجوب از صفات ** در صفات آن است کاو گم کرد ذات‏

  • Inasmuch as those united (with God) are absorbed in the Essence, O son, how should they look upon His Attributes?
  • واصلان چون غرق ذاتند ای پسر ** کی کنند اندر صفات او نظر

  • When your head is at the bottom of the river, how will your eye fall on the colour of the water?
  • چون که اندر قعر جو باشد سرت ** کی به رنگ آب افتد منظرت‏

  • And if you come back from the bottom to the colour of the water, then you have received a coarse woollen garment and given (fine) fur (in exchange). 2815
  • ور به رنگ آب باز آیی ز قعر ** پس پلاسی بستدی دادی تو شعر

  • The piety of the vulgar is sin in the elect; the unitive state of the vulgar is a veil in the elect.
  • طاعت عامه گناه خاصگان ** وصلت عامه حجاب خاص دان‏

  • If the king make a vizier a police inspector, the king is his enemy, he is not his friend.
  • مر وزیری را کند شه محتسب ** شه عدوی او بود نبود محب‏

  • Also, that vizier will have committed some offence: necessarily change (for the worse) is not (does not occur) without cause.
  • هم گناهی کرده باشد آن وزیر ** بی‏سبب نبود تغیر ناگزیر

  • He that has been a police inspector from the first—to him that (office) has been fortune and livelihood from the beginning;
  • آن که ز اول محتسب بد خود و را ** بخت و روزی آن بده ست از ابتدا

  • But he that was first the king's vizier—evil-doing is the cause of making him a police inspector. 2820
  • لیک آن کاول وزیر شه بده ست ** محتسب کردن سبب فعل بد است‏

  • When the King has called you from the threshold into His presence, and again has driven you back to the threshold,
  • چون ترا شه ز آستانه پیش خواند ** باز سوی آستانه باز راند

  • Know for sure that you have committed a sin and in folly have brought forward (pleaded) compulsion (as the cause),
  • تو یقین می‏دان که جرمی کرده‏ای ** جبر را از جهل پیش آورده‏ای‏

  • Saying, “This was my (predestined) portion and lot.” (But) then, why was that good luck in your hands yesterday?
  • که مرا روزی و قسمت این بده ست ** پس چرا دی بودت آن دولت به دست‏

  • Through folly you yourself have cut off your lot. The worthy man augments his lot.
  • قسمت خود خود بریدی تو ز جهل ** قسمت خود را فزاید مرد اهل‏

  • The story of the Hypocrites and their building the Mosque of Opposition.
  • قصه‏ی منافقان و مسجد ضرار ساختن ایشان‏

  • It is fit if you will hearken to another parable concerning perversity (taken) from the narrative in the Qur’án. 2825
  • یک مثال دیگر اندر کژروی ** شاید ار از نقل قرآن بشنوی‏

  • The Hypocrites played against the Prophet (just) such a crooked game at odd and even (as was played by Iblís against Mu‘áwiya),
  • این چنین کژ بازیی در جفت و طاق ** با نبی می‏باختند اهل نفاق‏

  • Saying, “Let us build a mosque for the glory of the Mohammedan religion”; and that was (really) apostasy (on their part).
  • کز برای عز دین احمدی ** مسجدی سازیم و بود آن مرتدی‏