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2
2577-2626

  • ز آن میان جان ترا جا می‏کنند ** تا ترا پر باده چون جامی کنند
  • And give thee a place within their souls, that they may fill thee with wine, like a cup.
  • در میان جان ایشان خانه گیر ** در فلک خانه کن ای بدر منیر
  • Take thy abode within their souls: O radiant full-moon, make thy home in the sky!
  • چون عطارد دفتر دل واکنند ** تا که بر تو سرها پیدا کنند
  • Like Mercury, they will open the book of the heart, that they may reveal mysteries unto thee.
  • پیش خویشان باش چون آواره‏ای ** بر مه کامل زن ار مه پاره‏ای‏ 2580
  • Stay beside thy kinsfolk––how art thou roaming abroad? Cleave to the perfect Moon if thou art a piece of the moon.
  • جزو را از کل خود پرهیز چیست ** با مخالف این همه آمیز چیست‏
  • What is the (cause of the) part’s keeping aloof from its whole? What is (the cause of) all this mixture with (that which is) diverse?
  • جنس را بین نوع گشته در روش ** غیبها بین گشته عین از پرتوش‏
  • Behold how the genus hath become species in the process (of differentiation): behold how the unseen things have become visible in (their) escape (from occultation).
  • تا چون زن عشوه خری ای بی‏خرد ** از دروغ و عشوه کی یابی مدد
  • So long as thou wouldst fain be wheedled like a woman, O man without wisdom, (thou wilt remain imperfect): how wilt thou be helped by lies and wheedling?
  • چاپلوس و لفظ شیرین و فریب ** می‏ستانی می‏نهی چون زر به جیب‏
  • Thou art taking flattery and sweet words and cajolement and putting them, like a woman, in thy bosom.
  • مر ترا دشنام و سیلی شهان ** بهتر آید از ثنای گمرهان‏ 2585
  • For thee the revilings and blows of the (spiritual) kings would be better than the praise of the unrighteous.
  • صفع شاهان خور مخور شهد خسان ** تا کسی گردی ز اقبال کسان‏
  • Swallow the slaps of the (spiritual) kings, do not swallow the honey of the rabble, to the end that through the fortune of (those) personages thou mayst (thyself) become a personage;
  • ز آنک از ایشان خلعت و دولت رسد ** در پناه روح جان گردد جسد
  • Because from them come felicity and robes of honour and felicity: under the shelter of the spirit, body becomes soul.
  • هر کجا بینی برهنه و بی‏نوا ** دان که او بگریخته ست از اوستا
  • Wherever thou seest one (that is) naked and destitute, know that he hath fled from the (spiritual) master,
  • تا چنان گردد که می‏خواهد دلش ** آن دل کور بد بی‏حاصلش‏
  • In order that he may become such as his heart desires––that blind, wicked, worthless heart of him.
  • گر چنان گشتی که استا خواستی ** خویش را و خویش را آراستی‏ 2590
  • If he had become such as his master desired, he would have graced himself and his kindred.
  • هر که از استا گریزد در جهان ** او ز دولت می‏گریزد این بدان‏
  • Whoever in the world flees from his master is fleeing from felicity. Know this (for sure)!
  • پیشه‏ای آموختی در کسب تن ** چنگ اندر پیشه‏ی دینی بزن‏
  • Thou hast learned a trade to earn a livelihood for the body: (now) set thy hand to a religious (spiritual) trade.
  • در جهان پوشیده گشتی و غنی ** چون برون آیی از اینجا چون کنی‏
  • In this world thou hast become clothed and rich: when thou comest forth from here, how wilt thou do?
  • پیشه‏ای آموز کاندر آخرت ** اندر آید دخل کسب مغفرت‏
  • Learn such a trade that hereafter the earning of God’s forgiveness may come in as revenue (to thee).
  • آن جهان شهری است پر بازار و کسب ** تا نپنداری که کسب اینجاست حسب‏ 2595
  • Yonder world is a city full of trafficking and earning: think not that the earnings here (in this world) are a sufficiency.
  • حق تعالی گفت کاین کسب جهان ** پیش آن کسب است لعب کودکان‏
  • The high God hath said that beside those (the next world’s) earnings these earnings in the (present) world are (but) children’s play––
  • همچو آن طفلی که بر طفلی تند ** شکل صحبت کن مساسی می‏کند
  • As a child that embraces another child modo coitum facientis contactum facit; [As a child that embraces another child touches (the other) like an (adult) copulater.]
  • کودکان سازند در بازی دکان ** سود نبود جز که تعبیر زبان‏
  • (Or as) children at play set up a shop, (but) it is of no use (to them) except as a pastime.
  • شب شود در خانه آید گرسنه ** کودکان رفته بمانده یک تنه‏
  • Night falls, and he (the child who acted as shopkeeper comes home hungry: the (other) children are gone, and he is let alone.
  • این جهان بازی‏گه است و مرگ شب ** باز گردی کیسه خالی پر تعب‏ 2600
  • This world is a playground, and death is the night: thou returnest with an empty purse, tired out.
  • کسب دین عشق است و جذب اندرون ** قابلیت نور حق دان ای حرون‏
  • The earnings of religion are love and inward rapture––capacity to receive the Light of God, O thou obstinate one!
  • کسب فانی خواهدت این نفس خس ** چند کسب خس کنی بگذار بس‏
  • This vile fleshly soul desires thee to earn that which passeth away: how long wilt thou earn what is vile? Let it go! Enough!
  • نفس خس گر جویدت کسب شریف ** حیله و مکری بود آن را ردیف‏
  • If the vile fleshly soul desire thee to earn what is noble, there is some trick and plot behind it.
  • بیدار کردن ابلیس معاویه را که خیز وقت نماز است‏
  • How Iblís awakened Mu‘áwiya—may God be well-pleased with him!—saying, “Arise, it is time for prayer.”
  • در خبر آمد که آن معاویه ** خفته بد در قصر در یک زاویه‏
  • ’Tis related in Tradition that Mu‘áwiya was asleep in a nook of the palace.
  • قصر را از اندرون در بسته بود ** کز زیارتهای مردم خسته بود 2605
  • The palace-door was fastened from the inside, for he was fatigued by people's visits.
  • ناگهان مردی و را بیدار کرد ** چشم چون بگشاد پنهان گشت مرد
  • Suddenly he was awakened by a man, (but) when he opened his eyes the man vanished.
  • گفت اندر قصر کس را ره نبود ** کیست کاین گستاخی و جرات نمود
  • He said (to himself), “No one had entrance to the palace: who is he that has shown such impudence and boldness?”
  • گرد برگشت و طلب کرد آن زمان ** تا بیابد ز آن نهان گشته نشان‏
  • Then he went round and searched in order to find the trace of that one who had become hidden (from sight).
  • از پس در مدبری را دید کاو ** در در و پرده نهان می‏کرد رو
  • Behind the door he espied a luckless man who was hiding his face in the door and the curtain.
  • گفت هی تو کیستی نام تو چیست ** گفت نامم فاش ابلیس شقی است‏ 2610
  • “Hey,” he cried, “who are you? What is your name?” “(To speak) plainly,” said he, “my name is Iblís the damned.”
  • گفت بیدارم چرا کردی به جد ** راست گو با من مگو بر عکس و ضد
  • He (Mu‘áwiya) asked, “Why did you take pains to awaken me? Tell the truth, don't tell me what is reverse and contrary (to the fact).”
  • از خر افکندن ابلیس معاویه را و رو پوش و بهانه کردن و جواب گفتن معاویه او را
  • How Iblís gave Mu‘áwiya, may God be well-pleased with him, a fall, and practiced dissimulation, and how Mu‘áwiya answered him.
  • گفت هنگام نماز آخر رسید ** سوی مسجد زود می‏باید دوید
  • He said, “The time for prayer is (all but) come to an end: you must run quickly to the mosque.
  • عجلوا الطاعات قبل الفوت گفت ** مصطفی چون در معنی می‏بسفت‏
  • Mustafá (Mohammed) said, boring the pearl of the idea, ‘Make haste to perform your devotions before the time is past.’”
  • گفت نی نی این غرض نبود ترا ** که به خیری رهنما باشی مرا
  • He (Mu‘áwiya) said, “Nay, nay; ’tis not thy purpose to be my guide unto any good.
  • دزد آید از نهان در مسکنم ** گویدم که پاسبانی می‏کنم‏ 2615
  • (If) a thief come secretly into my dwelling-place and say to me, ‘I am keeping watch,’
  • من کجا باور کنم آن دزد را ** دزد کی داند ثواب و مزد را
  • How shall I believe that thief? How should a thief know the recompense and reward for good works?”
  • باز جواب گفتن ابلیس معاویه را
  • How Iblís again made answer to Mu‘áwiya.
  • گفت ما اول فرشته بوده‏ایم ** راه طاعت را به جان پیموده‏ایم‏
  • He said, “At first I was an angel: I traversed the way of obedience (to God) with (all my) soul.
  • سالکان راه را محرم بدیم ** ساکنان عرش را هم دم بدیم‏
  • I was the confidant of them that follow the path (of devotion): I was familiar with them that dwell by the Throne of God.
  • پیشه‏ی اول کجا از دل رود ** مهر اول کی ز دل بیرون شود
  • How should (one's) first calling go out of (one's) mind? How should (one's) first love go forth from (one's) heart?
  • در سفر گر روم بینی یا ختن ** از دل تو کی رود حب الوطن‏ 2620
  • If in travel you see Anatolia or Khutan, how should love of your own country go from your heart?
  • ما هم از مستان این می بوده‏ایم ** عاشقان درگه وی بوده‏ایم‏
  • I too have been one of those drunken with this wine: I have been a lover at His court.
  • ناف ما بر مهر او ببریده‏اند ** عشق او در جان ما کاریده‏اند
  • They cut my navel in (predestined me from birth to) love of Him: they sowed love of Him in my heart.
  • روز نیکو دیده‏ایم از روزگار ** آب رحمت خورده‏ایم اندر بهار
  • I have seen good days from Fortune: I have drunk the water of (Divine) Mercy in (my) spring-time.
  • نه که ما را دست فضلش کاشته ست ** از عدم ما را نه او برداشته ست‏
  • Was it not the hand of His bounty that sowed me? Was it not He that raised me up from non-existence?
  • ای بسا کز وی نوازش دیده‏ایم ** در گلستان رضا گردیده‏ایم‏ 2625
  • Oh, many is the time I have received kindness from Him and walked in the rose-garden of (His) approval.
  • بر سر ما دست رحمت می‏نهاد ** چشمه‏های لطف از ما می‏گشاد
  • He would lay the hand of mercy on my head, He would open (let flow) from me the fountains of grace.