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2998-3022

  • بعد از آن تنها روی آغاز کرد ** چشم سوی ناقه‏ی خود باز کرد
  • After that, he began to go alone: he opened his eyes (and went) towards his own camel.

  • گفت آن صادق مرا بگذاشتی ** تا به اکنون پاس من می‏داشتی‏
  • The sincere one said, “You have left me, (although) till now you were paying regard to me.”

  • گفت تا اکنون فسوسی بوده‏ام ** وز طمع در چاپلوسی بوده‏ام‏ 3000
  • He replied, “Hitherto I have been an idle scoffer and, from cupidity, have been (engaged) in flattering (thee);

  • این زمان هم درد تو گشتم که من ** در طلب از تو جدا گشتم به تن‏
  • (But) now, when corporeally I have become parted from thee in the search, I have become sympathetic with thee (in spirit).

  • از تو می‏دزدیدمی وصف شتر ** جان من دید آن خود شد چشم پر
  • I was stealing the camel's description from thee; (but when) my spirit saw its own camel, it had its eye filled (with seeing).

  • تا نیابیدم نبودم طالبش ** مس کنون مغلوب شد زر غالبش‏
  • Till I found it, I was not seeking it; now the copper is overcome, the gold overpowers it.

  • سیئاتم شد همه طاعات شکر ** هزل شد فانی و جد اثبات شکر
  • My evil deeds have become pious acts entirely—thanks (to God)! Jest is vanished and earnest is realised—thanks (to God)!

  • سیئاتم چون وسیلت شد به حق ** پس مزن بر سیئاتم هیچ دق‏ 3005
  • Since my evil deeds have become the means of (my) attaining unto God, do not, then, throw any blame on my evil deeds.

  • مر ترا صدق تو طالب کرده بود ** مر مرا جد و طلب صدقی گشود
  • Thee thy sincerity had made a seeker; for me, toil and search opened (the way to) a sincere feeling.

  • صدق تو آورد در جستن ترا ** جستنم آورد در صدقی مرا
  • Thy sincerity led thee to seek; my seeking led me to a feeling of sincerity.

  • تخم دولت در زمین می‏کاشتم ** سخره و بیگار می‏پنداشتم‏
  • I was sowing the seed of fortune in the earth, (though) I fancied it was labour without wages and hire.

  • آن نبد بیگار کسبی بود چست ** هر یکی دانه که کشتم صد برست‏
  • ’Twas not labour without hire; ’twas an excellent earning: (for) every grain that I sowed, a hundred grew.

  • دزد سوی خانه‏ای شد زیر دست ** چون در آمد دید کان خانه‏ی خود است‏ 3010
  • The thief went underhand (by stealth) to a certain house: when he entered, he saw that it was his own house.”

  • گرم باش ای سرد تا گرمی رسد ** با درشتی ساز تا نرمی رسد
  • Be hot, O cold one, that heat may come: put up with roughness, that ease may come.

  • آن دو اشتر نیست آن یک اشتر است ** تنگ آمد لفظ معنی بس پر است‏
  • That (subject of my discourse) is not two camels; it is a single camel. Verbal expression is confined, the meaning (to be expressed) is very full.

  • لفظ در معنی همیشه نارسان ** ز آن پیمبر گفت قد کل لسان‏
  • The expression always fails to reach the meaning; hence the Prophet said, “(Whoso knows God), his tongue falters.”

  • نطق اصطرلاب باشد در حساب ** چه قدر داند ز چرخ و آفتاب‏
  • Speech is (like) an astrolabe in (its) reckoning: how much does it know of the sky and the sun?—

  • خاصه چرخی کاین فلک زو پره‏ای است ** آفتاب از آفتابش ذره‏ای است‏ 3015
  • Especially, of that Sky whereof this heaven is (no more than) a blade of straw; (that Sky) of whose Sun the (terrestrial) sun is (but) a mote?

  • بیان آن که در هر نفسی فتنه‏ی مسجد ضرار است‏
  • Showing that there is in every soul the mischief of the Mosque of Opposition.

  • چون پدید آمد که آن مسجد نبود ** خانه‏ی حیلت بد و دام جهود
  • When it appeared that that was not a mosque, (but) was a house of intrigue and a trap laid by the Jews,

  • پس نبی فرمود کان را بر کنید ** مطرحه‏ی خاشاک و خاکستر کنید
  • The Prophet then gave the command (and said), “Rase it and make it a dumping-place for rubbish and ashes.”

  • صاحب مسجد چو مسجد قلب بود ** دانه‏ها بر دام ریزی نیست جود
  • The founder of the Mosque was false, like the Mosque (itself): ‘tis not munificence if you sprinkle grain upon a snare.

  • گوشت کاندر شست تو ماهی رباست ** آن چنان لقمه نه بخشش نه سخاست‏
  • The meat that catches the fish on the hook––such a morsel is neither bounty nor generosity.

  • مسجد اهل قبا کان بد جماد ** آن چه کفو او نبد راهش نداد 3020
  • The Mosque of the people of Qubá, which was inanimate––he (the Prophet) did not admit to (equality with) it that which was not its equal.

  • در جمادات این چنین حیفی نرفت ** زد در آن ناکفو امیر داد نفت‏
  • (Even) in the case of lifeless things such a wrong did not come to pass: the lord of justice (Mohammed) set fire to that unequal (and incongruous Mosque).

  • پس حقایق را که اصل اصلهاست ** دان که آن جا فرق‏ها و فصل‏هاست‏
  • Therefore (a fortiori) in the case of the (human) essences, which are the foundation of all fundamentals, know that there (too) there are differences and divisions.