How Iblís again replied to Mu‘áwiya

How Iblís again replied to Mu‘áwiya

How Iblís again replied to Mu‘áwiya. باز جواب گفتن ابلیس معاویه را

گفت ابلیسش گشای این عقد را
من محکم قلب را و نقد را
Iblís said to him, “Unravel these knot (and apprehend the matter): I am the touchstone for the false coin and the true.
امتحان شیر و کلبم کرد حق
امتحان نقد و قلبم کرد حق‏
God hath made me the test of lion and cur, God hath made me the test of genuine coin and counterfeit.
قلب را من کی سیه رو کرده‏ام
صیرفی‏ام قیمت او کرده‏ام‏
When have I blackened the false coin’s face? I am the money-changer: I have (only) valued it.
نیکوان را ره نمایی می‏کنم
شاخه‏های خشک را بر می‏کنم‏
To the good I act as guide, the dry branches I rip off.
این علفها می‏نهم از بهر چیست
تا پدید آید که حیوان جنس کیست‏
I lay these (different) sorts of fodder (before people) for what purpose? In order that it may be seen of what kind the animal is.
گرگ از آهو چو زاید کودکی
هست در گرگیش و آهویی شکی‏
When a wolf bears young to an antelope, and there is some doubt whether it (the young one) has the nature of wolf or antelope,
تو گیاه و استخوان پیشش بریز
تا کدامین سو کند او گام تیز
Drop you grass and bones in front of it (and see) to which side it quickly steps.
گر به سوی استخوان آید سگ است
ور گیا خواهد یقین آهو رگ است‏
If it comes towards the bones, it is canine; and if it craves the grass, it is assuredly of the antelope race.
قهر و لطفی جفت شد با همدگر
زاد از این هر دو جهانی خیر و شر
A wrath and a mercy were wedded to one another: from these twain was born the world of good and evil.
تو گیاه و استخوان را عرضه کن
قوت نفس و قوت جان را عرضه کن‏
Offer grass and bones, offer the food of the flesh and the food of the spirit.
گر غذای نفس جوید ابتر است
ور غذای روح خواهد سرور است‏
If he seek the food of the flesh, he is bobtailed (worthless), and if he desire the food of the spirit, he is a (spiritual) chief.
گر کند او خدمت تن هست خر
ور رود در بحر جان یابد گهر
If he serve the body, he is an ass; and if he go into the sea of the spirit, he will find pearls.
گر چه این دو مختلف خیر و شراند
لیک این هر دو به یک کار اندراند
Although these twain good and evil are different, yet these twain are (engaged) in one work.
انبیا طاعات عرضه می‏کنند
دشمنان شهوات عرضه می‏کنند
The prophets offer devotions, the enemies (of God) offer lusts.
نیک را چون بد کنم یزدان نی‏ام
داعیم من خالق ایشان نی‏ام‏
How should I make the good man bad? I am not God. I am (only) a prompter, I am not their creator.
خوب را من زشت سازم رب نه‏ام
زشت را و خوب را آیینه‏ام‏
(How) should I make the fair foul? I am not the Lord. I am (only) a mirror for the foul and the fair.
سوخت هندو آینه از درد را
کاین سیه رو می‏نماید مرد را
The Hindoo burnt a mirror in vexation, saying, ‘This (mirror) causes a man to look black-faced.’
او مرا غماز کرد و راست گو
تا بگویم زشت کو و خوب کو
He (God) hath made me an informer and truth-teller, that I may tell where the ugly one is and where the beautiful.
من گواهم بر گوا زندان کجاست
اهل زندان نیستم ایزد گواست‏
I am a witness: how is prison (the right place) for a witness? I do not deserve (to go to) prison, God is the witness (to my innocence).
هر کجا بینم نهال میوه‏دار
تربیتها می‏کنم من دایه‏وار
Wherever I see a fruitful sapling, I foster (it) diligently like a nurse.
هر کجا بینم درخت تلخ و خشک
می‏برم تا وارهد از پشک مشک‏
Wherever I see a sour and dry tree, I cut it down, in order that the musk may be delivered (separated) from the dung.
خشک گوید باغبان را کای فتی
مر مرا چه می‏بری سر بی‏خطا
The dry (tree) says to the gardener, ‘O young man, why do you cut off my head without fault (on my part)?’
باغبان گوید خمش ای زشت خو
بس نباشد خشکی تو جرم تو
The gardener says, ‘Be silent, O evil-natured one! Is not thy dryness sin enough in thee?’
خشک گوید راستم من کژ نی‏ام
تو چرا بی‏جرم می‏بری پیم‏
The dry (tree) says, ‘I am straight, I am not crooked: why are you houghing me (who am) without guilt?’
باغبان گوید اگر مسعودی‏ای
کاشکی کژ بودی‏ای تر بودی‏ای‏
The gardener says, ‘Hadst thou been blest, would that thou wert crooked (if only) thou wert moist (full of sap).
جاذب آب حیاتی گشته‏ای
اندر آب زندگی آغشتی‏ای‏
Thou wouldst have drawn (into thyself) the Water of Life: thou wouldst have been steeped in the Water of Life.
تخم تو بد بوده است و اصل تو
با درخت خوش نبوده وصل تو
Thy seed and thy root were bad, and thou hast not been joined to a good tree.
شاخ تلخ ار با خوشی وصلت کند
آن خوشی اندر نهادش بر زند
If the sour branch be joined to a sweet one, that sweetness will strike (impress itself) on its nature.’”


 

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