For in (suffering) cruelty the vile are purified; when they receive kindness, they themselves become cruel.
که لیمان در جفا صافی شوند ** چون وفا بینند خود جافی شوند
Therefore Hell is the mosque where they perform their devotions: a trap is the (only) fetter for a wild bird.
مسجد طاعاتشان پس دوزخست ** پای‌بند مرغ بیگانه فخست
Prison is the cloister of the thief and villain, that there he may be constantly mindful of God.2985
هست زندان صومعه‌ی دزد و لیم ** کاندرو ذاکر شود حق را مقیم
Inasmuch as Divine worship was the object (in the creation) of mankind, Hellfire was made the place of worship for the rebellious.
چون عبادت بود مقصود از بشر ** شد عبادتگاه گردن‌کش سقر
Man hath the power (of action) in everything, but this service (of God) has (ever) been the (final) object of him.
آدمی را هست در هر کار دست ** لیک ازو مقصود این خدمت بدست
“I did not create the Jinn and mankind (save that they might serve Me).” Recite this (text). The (final) object of the world is naught but Divine worship.
ما خلقت الجن و الانس این بخوان ** جز عبادت نیست مقصود از جهان
Though the (final) object of a book is the science (which it contains), (yet) if you make it a pillow (to rest on), it will become (serve as) that too;
گرچه مقصود از کتاب آن فن بود ** گر توش بالش کنی هم می‌شود
But this (function of being a) pillow was not its (final) object: it (the final object) was learning and knowledge and right guidance and profit.2990
لیک ازو مقصود این بالش نبود ** علم بود و دانش و ارشاد سود
If you have made the sword a tent-pin, you have preferred defeat to victory.
گر تو میخی ساختی شمشیر را ** برگزیدی بر ظفر ادبار را
Although the (final) object of Man is knowledge (of God) and to be rightly directed (in religion), (yet) every man hath a particular place of worship.
گرچه مقصود از بشر علم و هدیست ** لیک هر یک آدمی را معبدیست
The place where (the means whereby) the noble man worships is your treating him with kindness; the place where (the means whereby) the vile man worships is your making him sick (your maltreating him).
معبد مرد کریم اکرمته ** معبد مرد لیم اسقمته
Smite the vile, that they may bow their heads; give to the noble, that they may yield (good) fruit.
مر لیمان را بزن تا سر نهند ** مر کریمان را بده تا بر دهند
Necessarily God hath created a mosque for each of the twain —Hell for those, and increase (of bounty) for these.2995
لاجرم حق هر دو مسجد آفرید ** دوزخ آنها را و اینها را مزید
Moses built the Báb-i Saghír (the Small Gate) at Jerusalem, in order that the people tormented (by evil passions) might lower their heads,
ساخت موسی قدس در باب صغیر ** تا فرود آرند سر قوم زحیر
Because they were insolent and arrogant. Hell is (like) that Báb-i Saghír and (place of) humiliation.
زآنک جباران بدند و سرفراز ** دوزخ آن باب صغیرست و نیاز
Explaining how God most High has made the bodily form of kings a means of subduing the insolent (sinners) who are not subject to God, just as Moses, on whom be peace, built the Báb-i Saghír in the wall of Jerusalem in order that the insolent (and wicked) men among the Israelites might bow low when they entered in, (according to the text), “Enter the gate, prostrating yourselves, and say ‘hittatun.’”
بیان آنک حق تعالی صورت ملوک را سبب مسخر کردن جباران کی مسخر حق نباشند ساخته است چنانک موسی علیه السلام باب صغیر ساخت بر ربض قدس جهت رکوع جباران بنی اسرائیل وقت در آمدن کی ادخلوا الباب سجدا و قولوا حطة
Likewise God hath built a Báb-i Saghír from the flesh and bones of kings. Take heed!
آنچنانک حق ز گوشت و استخوان ** از شهان باب صغیری ساخت هان
The people of this world make prostration before them, since they are opposed to prostration before the Divine Majesty.
اهل دنیا سجده‌ی ایشان کنند ** چونک سجده‌ی کبریا را دشمنند
He (God) hath made a little dunghill their mihráb (place of worship): the name of that mihráb is “prince” and “paladin.”3000
ساخت سرگین‌دانکی محرابشان ** نام آن محراب میر و پهلوان
Ye (worldlings) are not fit for this holy Presence: holy men are (like) the sugarcane; ye are (like) the empty reed.
لایق این حضرت پاکی نه‌اید ** نیشکر پاکان شما خالی‌نیید
These vile wretches grovel before those curs; (but) it is a disgrace to the lion that they should be complaisant to him.
آن سگان را این خسان خاضع شوند ** شیر را عارست کو را بگروند
The cat is the (dreaded) overseer of every mouse-natured one: who is the mouse that it should be afraid of the lions?
گربه باشد شحنه هر موش‌خو ** موش که بود تا ز شیران ترسد او
Their fear is (only) of the curs of God: how should they have fear of the Sun of God?
خوف ایشان از کلاب حق بود ** خوفشان کی ز آفتاب حق بود
The litany of those great (venerable) ones is “my Lord the most High”; “my lord the most low” is suitable to these fools.3005
ربی الاعلاست ورد آن مهان ** رب ادنی درخور این ابلهان
How should the mouse fear the lions of the (spiritual) battle-field? Nay, (they that fear the lions are) those who have the speed and the musk-bag of the deer.
موش کی ترسد ز شیران مصاف ** بلک آن آهوتگان مشک‌ناف
O licker of pots, go to him that licks basins and write him down as thy lord and benefactor!
رو به پیش کاسه‌لیس ای دیگ‌لیس ** توش خداوند و ولی نعمت نویس
Enough! If I give a far-reaching exposition, the (worldly) prince will be angered; and besides he knows that it (his case) is (such as has been described).
بس کن ار شرحی بگویم دور دست ** خشم گیرد میر و هم داند که هست
The upshot is this:—“O noble man, do evil to the vile, that the villain may lay his neck (before thee).”
حاصل این آمد که بد کن ای کریم ** با لیمان تا نهد گردن لیم
When he (the noble man) deals kindly with the villain, his (fleshly) soul, the wicked soul shows ingratitude, like the vile.3010
با لیم نفس چون احسان کند ** چون لیمان نفس بد کفران کند
’Twas on this account that the afflicted are thankful, (while) the fortunate are rebellious and deceitful.
زین سبب بد که اهل محنت شاکرند ** اهل نعمت طاغیند و ماکرند
The bey with his gold-embroidered coat is rebellious; the distressed wearer of a coarse woollen cloak (‘abá) is thankful.
How should thankfulness grow from possessions and riches? Thankfulness grows from tribulation and sickness.
شکر کی روید ز املاک و نعم ** شکر می‌روید ز بلوی و سقم
Story of the Súfí's being enamoured of the empty food-wallet.
قصه عشق صوفی بر سفره‌ی تهی
One day a Súfí espied a food-wallet (hanging) on a nail: he began to whirl and rend his garments,
صوفیی بر میخ روزی سفره دید ** چرخ می‌زد جامه‌ها را می‌درید
Crying, “Lo, the food of the foodless! Lo, the remedy for famines and pangs (of hunger)!”3015
بانگ می‌زد نک نوای بی‌نوا ** قحطها و دردها را نک دوا
When his smoke and tumult (his ecstasy) waxed great, every one that was a Súfí joined him (imitated his behaviour).
چونک دود و شور او بسیار شد ** هر که صوفی بود با او یار شد
They were shouting and shrieking: several were becoming intoxicated and beside themselves.
کخ‌کخی و های و هویی می‌زدند ** تای چندی مست و بی‌خود می‌شدند
An idle busybody said to the Súfí, “What is the matter? (Only) a food-wallet hung (on a nail), and it is empty of bread!”
بوالفضولی گفت صوفی را که چیست ** سفره‌ای آویخته وز نان تهیست
He (the Súfí) said, “Begone, begone! Thou art a (mere) form without spirit: do thou seek existence (not non-existence), for thou art no lover.”
گفت رو رو نقش بی‌معنیستی ** تو بجو هستی که عاشق نیستی
The lover's food is love of the bread, without (the existence of) the bread: no one that is sincere (in his love) is in thrall to existence.3020
عشق نان بی نان غذای عاشق است ** بند هستی نیست هر کو صادقست
Lovers have naught to do with existence: lovers have the interest without (having) the capital.
عاشقان را کار نبود با وجود ** عاشقان را هست بی سرمایه سود
They have no wings, and (yet) they fly round the world; they have no hands, and (yet) they carry off the ball from the polo-field.
بال نه و گرد عالم می‌پرند ** دست نه و گو ز میدان می‌برند
That dervish who scented (perceived) Reality used to weave baskets though his hand had been cut off.
آن فقیری کو ز معنی بوی یافت ** دست ببریده همی زنبیل بافت
Lovers have pitched their tents in non-existence: they are of one colour (quality) and one essence, like non-existence.
عاشقان اندر عدم خیمه زدند ** چون عدم یک‌رنگ و نفس واحدند
How should the sucking babe know the taste of viands? To the Jinní scent is meat and drink.3025
شیرخواره کی شناسد ذوق لوت ** مر پری را بوی باشد لوت و پوت
How shall a human being scent (perceive) his (the Jinní's) scent, inasmuch as his (the man's) nature is contrary to his (the Jinní's) nature?
آدمی کی بو برد از بوی او ** چونک خوی اوست ضد خوی او
That scent-inhaling Jinní gains from the scent (a great delight): thou wilt not gain that (delight) from a hundred maunds of sweet dainties.
یابد از بو آن پری بوی‌کش ** تو نیابی آن ز صد من لوت خوش
To the Copt the water of the Nile is blood; to the goodly Israelite it is water.
پیش قبطی خون بود آن آب نیل ** آب باشد پیش سبطی جمیل
By the Israelites the sea is (made) a highway; by the ruffian Pharaoh it is (made) a drowning-place.
جاده باشد بحر ز اسرائیلیان ** غرقه گه باشد ز فرعون عوان
How Jacob, on whom be peace, was privileged to taste the cup of God from the face of Joseph, and inhale the scent of God from the scent of Joseph; and the exclusion of his (Joseph's) brethren and others from both these (privileges).
مخصوص بودن یعقوب علیه السلام به چشیدن جام حق از روی یوسف و کشیدن بوی حق از بوی یوسف و حرمان برادران و غیر هم ازین هر دو
That which Jacob experienced from (beholding) the face of Joseph was peculiar to him: when did that (delight) come to his (Joseph's) brethren?3030
آنچ یعقوب از رخ یوسف بدید ** خاص او بد آن به اخوان کی رسید
This one (Jacob), from love of him (Joseph), puts himself in the pit, while that one (Joseph's brother) digs a pit for him (Joseph) in hatred.
این ز عشقش خویش در چه می‌کند ** و آن بکین از بهر او چه می‌کند
In the sight of this one (Joseph's brother) his (Joseph's) food-wallet is empty of bread; in the sight of Jacob it is full, for he is desiring eagerly.
سفره‌ی او پیش این از نان تهیست ** پیش یعقوبست پر کو مشتهیست