Rumi's Masnavi - (Yet) how shouldst thou take flight from Paradise to Hell, heedless of (the text) the people of the Fire (and those of Paradise) are not equal?

(Yet) how shouldst thou take flight from Paradise to Hell, heedless of (the text) the people of the Fire (and those of Paradise) are not equal?

چون کنی از خلد زی دوزخ فرار ** غافل از لا یستوی اصحاب نار

This is the fitting reward for one that unconscionably flees from the King who knows (him) well to the house of an old hag.”

این سزای آن که از شاه خبیر ** خیره بگریزد به خانه‏ی گنده پیر

(Meanwhile) the falcon was rubbing its wings against the King's hand: without tongue it was saying, “I have sinned.”

باز می‏مالید پر بر دست شاه ** بی‏زبان می‏گفت من کردم گناه‏

Where then should the vile (sinner) plead piteously, where should he moan, if Thou wilt accept naught but good, O bountiful (King)? 335

پس کجا زارد کجا نالد لئیم ** گر تو نپذیری بجز نیک ای کریم‏

The King's grace makes the soul sin-seeking, because the King makes every foul thing fair.

لطف شه جان را جنایت جو کند ** ز آنکه شه هر زشت را نیکو کند

Go, do not commit foulness, for (even) our fair deeds appear foul in the sight of our beauteous (Loved One).

رو مکن زشتی که نیکیهای ما ** زشت آمد پیش آن زیبای ما

You deemed your service worthy: thereby you raised the banner of sin.

خدمت خود را سزا پنداشتی ** تو لوای جرم از آن افراشتی‏

Forasmuch as praise and prayer were vouchsafed to you, through making that prayer your heart became vainglorious.

چون ترا ذکر و دعا دستور شد ** ز آن دعاکردن دلت مغرور شد

You regarded yourself as speaking (confidentially) with God. Oh, (there is) many a one that becomes separated (from God) by this opinion. 340

هم سخن دیدی تو خود را با خدا ** ای بسا کاو زین گمان افتد جدا

Although the King sit with you on the ground, know yourself and sit better (with more decorum and reverence).

گر چه با تو شه نشیند بر زمین ** خویشتن بشناس و نیکوتر نشین‏

The falcon said, “O King, I am penitent, I am converted, I am embracing Islam anew.

باز گفت ای شه پشیمان می‏شوم ** توبه کردم نو مسلمان می‏شوم‏

He whom Thou makest drunken and pot-valiant—if from drunkenness he walk crookedly, do Thou accept his excuse.

آن که تو مستش کنی و شیر گیر ** گر ز مستی کج رود عذرش پذیر

Though my talons are gone, when thou art mine I tear off the forelock of the sun;

گر چه ناخن رفت چون باشی مرا ** بر کنم من پرچم خورشید را

And though my wings are gone, when Thou art kind to me the heavenly sphere loses its play (ceases to revolve). 345

ور چه پرم رفت چون بنوازیم ** چرخ بازی گم کند در بازیم‏

If Thou bestow a belt on me, I will uproot the mountain; if Thou give me a pen, I will break the banners.

گر کمر بخشیم که را بر کنم ** گر دهی کلکی علمها بشکنم‏

After all, my body is not inferior to (that of) a gnat: with my wings I confound the kingdom of Nimrod.

آخر از پشه نه کم باشد تنم ** ملک نمرودی به پر بر هم زنم‏

Suppose me to be (as) the flocks of (small) birds in weakness, suppose every one of my enemies to be as the elephant,

در ضعیفی تو مرا بابیل گیر ** هر یکی خصم مرا چون پیل گیر

(Yet if) I cast a baked (clay) pellet the size of a hazelnut, my pellet in its effect is like (equal to) a hundred mangonels (ballistas).”

قدر فندق افکنم بندق حریق ** بندقم در فعل صد چون منجنیق‏

Moses came to battle with his one rod and made an onset against Pharaoh and (all) his swords. 350

موسی آمد در وغا با یک عصاش ** زد بر آن فرعون و بر شمشیرهاش‏

Every Prophet who by himself has knocked at that door (and besought God to help him) has alone (single-handed) fought (victoriously) against the whole world.

هر رسولی یک تنه کان در زده ست ** بر همه آفاق تنها بر زده ست‏

When Noah begged of Him (God) a sword, through Him (at His command) the waves of the Flood became of sword-like temper.

نوح چون شمشیر در خواهید ازو ** موج طوفان گشت از او شمشیر خو

O Ahmad (Mohammed), who (what) indeed are the armies of the earth? Behold the moon in heaven (and) split her brow,

احمدا خود کیست اسپاه زمین ** ماه بین بر چرخ و بشکافش جبین‏

In order that the ignorant astronomer may know that this cycle is thy cycle, not the cycle of the moon.

تا بداند سعد و نحس بی‏خبر ** دور تست این دور نه دور قمر

It is thy cycle, because (even) Moses, he who spoke (with God), was constantly yearning after this cycle of thine. 355

دور تست ایرا که موسای کلیم ** آرزو می‏برد زین دورت مقیم‏

When Moses beheld the splendour of thy cycle, in which the dawn of Revelation was arising,

چون که موسی رونق دور تو دید ** کاندر او صبح تجلی می‏دمید

He said, “O Lord, what cycle of mercy is that? It is beyond mercy: there (in that cycle) is vision (of Thee).

گفت یا رب آن چه دور رحمت است ** بر گذشت از رحمت آن جا رویت است‏

Plunge Thy Moses in the seas (of Time) and bring him up (to the surface) from the midst of the cycle of Ahmad (Mohammed).”

غوطه ده موسای خود را در بحار ** از میان دوره‏ی احمد بر آر

God said, “O Moses, on that account I have shown (it) to thee; on that account I have opened to thee the way to that (spiritual) communion (with Mohammed),

گفت یا موسی بدان بنمودمت ** راه آن خلوت بدان بگشودمت‏

Because in this (present) cycle, O Kalím, thou art of that cycle (of Mohammed and canst not attain to it): draw back thy foot, for this blanket is (too) long (for thee). 360

که تو ز آن دوری درین دور ای کلیم ** پا بکش زیرا دراز است این گلیم‏

I am kind, I show My servant bread in order that desire (for it) may cause that living one to weep.

من کریمم نان نمایم بنده را ** تا بگریاند طمع آن زنده را

A mother rubs the nose of her babe, that it may wake and seek some food—

بینی طفلی بمالد مادری ** تا شود بیدار واجوید خوری‏

For it may have fallen asleep hungry unawares; and those two breasts (of her) are tingling in love for it (her babe).

کاو گرسنه خفته باشد بی‏خبر ** و آن دو پستان می‏خلد زو مهر در

I was a treasure, a hidden mercy, so I sent forth a rightly guided Imám.”

کنت کنزا رحمة مخفیة ** فابتعثت أمة مهدیة

Every (Divine) grace that you are seeking with (all) your soul, He showed it to you that you might desire it. 365

هر کراماتی که می‏جویی به جان ** او نمودت تا طمع کردی در آن‏

How many idols did Ahmad (Mohammed) break in the world, that the (religious) communities might cry “O Lord”!

چند بت بشکست احمد در جهان ** تا که یا رب گوی گشتند امتان‏

Had it not been for the efforts of Ahmad, you also, like your ancestors, would be worshipping idols.

گر نبودی کوشش احمد تو هم ** می‏پرستیدی چو اجدادت صنم‏

This head of yours has been delivered from bowing to idols, in order that you may acknowledge his rightful claim upon the (gratitude of the religious) communities.

این سرت وارست از سجده‏ی صنم ** تا بدانی حق او را بر امم‏

If you speak, speak thanks for this deliverance, that he may also deliver you from the idol within.

گر بگویی شکر این رستن بگو ** کز بت باطن همت برهاند او

Since he has delivered your head from idols, do you deliver your heart also by means of that strength (which you have gained from him). 370

مر سرت را چون رهانید از بتان ** هم بدان قوت تو دل را وارهان‏

You have neglected to give thanks for the Religion because you got it for nothing as an inheritance from your father.

سر ز شکر دین از آن بر تافتی ** کز پدر میراث مفت‏اش یافتی‏

How should a man who inherits know the value of wealth? A Rustam tore his soul (suffered agonies in acquiring it), (whereas) Zál got it cost-free.

مرد میراثی چه داند قدر مال ** رستمی جان کند و مجان یافت زال‏

“When I cause (any one) to weep, My mercy is aroused: that wailer drinks of (enjoys) My bounty.

چون بگریانم بجوشد رحمتم ** آن خروشنده بنوشد نعمتم‏

If I do not wish to give, (then) indeed I do not show him (the desired gift), (but) when I have closed (contracted) his heart (with grief), I open (expand) it (with joy).

گر نخواهم داد خود ننمایمش ** چونش کردم بسته دل بگشایمش‏

My mercy is dependent on that goodly weeping: when he weeps, waves rise from the sea of (My) mercy.” 375

رحمتم موقوف آن خوش گریه‏هاست ** چون گریست از بحر رحمت موج خاست‏

How by Divine inspiration Shaykh Ahmad son of Khizrúya bought halwá (sweetmeat) for his creditors.

حلوا خریدن شیخ احمد خضرویه قدس الله سره العزیز جهت غریمان به الهام حق

There was a Shaykh who was continually in debt because of the generosity which that illustrious one had (in his nature).

بود شیخی دایما او وامدار ** از جوانمردی که بود آن نامدار

He used to make myriads of debts (by borrowing) from the great, and spend (all the money) upon the poor (dervishes) of the world.

ده هزاران وام کردی از مهان ** خرج کردی بر فقیران جهان‏

He had also built a monastery (for Súfís) by (running into) debt; he had devoted life and wealth and monastery (to God).

هم به وام او خانقاهی ساخته ** جان و مال و خانقه درباخته‏

God was paying his debts from every quarter: God made flour out of sand for the Friend's (Abraham's) sake.

وام او را حق ز هر جا می‏گزارد ** کرد حق بهر خلیل از ریگ آرد

The prophet said that two angels are (always) praying here in the markets, (saying), 380

گفت پیغمبر که در بازارها ** دو فرشته می‏کنند ایدر دعا

“O God, do Thou give the prodigal a boon in return, and O God do Thou give the miserly a bane (in return).”

کای خدا تو منفقان را ده خلف ** ای خدا تو ممسکان را ده تلف‏