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2
2808-2832

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

  • گفت طراری تو یا خود ابلهی ** بلکه تو دزدی و زین حال آگهی‏
  • 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.

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

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

  • صنع بیند مرد محجوب از صفات ** در صفات آن است کاو گم کرد ذات‏
  • 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.

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

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

  • ور به رنگ آب باز آیی ز قعر ** پس پلاسی بستدی دادی تو شعر 2815
  • 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).

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

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

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

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

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

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

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

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

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

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

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

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

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

  • این چنین کژ بازیی می‏باختند ** مسجدی جز مسجد او ساختند
  • Such a crooked game were they playing: they built a mosque other than his mosque.

  • فرش و سقف و قبه‏اش آراسته ** لیک تفریق جماعت خواسته‏
  • They constructed (well) its floor and roof and dome, but they desired to disunite the (Moslem) community.

  • نزد پیغمبر به لابه آمدند ** همچو اشتر پیش او زانو زدند 2830
  • They came to the Prophet with (guileful) entreaty: they knelt as camels before him,

  • کای رسول حق برای محسنی ** سوی آن مسجد قدم رنجه کنی‏
  • Saying, “O Messenger of God, wilt thou for kindness' sake give thyself the trouble (to walk) to that mosque,

  • تا مبارک گردد از اقدام تو ** تا قیامت تازه باد ایام تو
  • To the end that it may be made blessed by thy approach— may thy days flourish until the Resurrection!