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3013-3037

  • 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.

  • نه حیاتش چون حیات او بود ** نه مماتش چون ممات او بود
  • Neither is his (one man’s) life like his (another man’s) life, nor is his death like his death.

  • گور او هرگز چو گور او مدان ** خود چه گویم حال فرق آن جهان‏
  • Never deem his (this one’s) grave like his (that one’s) grave. How indeed shall I describe the difference (between them) in that (other) world?

  • بر محک زن کار خود ای مرد کار ** تا نسازی مسجد اهل ضرار 3025
  • Put thy work to the touchstone, O man of work, lest thou build the Mosque of the Opposers.

  • بس بر آن مسجد کنان تسخر زدی ** چون نظر کردی تو خود ز یشان بدی‏
  • Thou has mocked, then, at those Mosque-makers; (but) when thou considerest (carefully), thou thyself hast been one of them.

  • حکایت هندو که با یار خود جنگ می‏کرد بر کاری و خبر نداشت که او هم بدان مبتلاست‏
  • Story of the Indian who quarrelled with his friend over a certain action and was not aware that he too was afflicted with (guilty of) it.

  • چار هندو در یکی مسجد شدند ** بهر طاعت راکع و ساجد شدند
  • Four Indians went into a mosque: they bowed their heads and prostrated themselves for worship's sake.

  • هر یکی بر نیتی تکبیر کرد ** در نماز آمد به مسکینی و درد
  • Each one performed the takbír (following) upon a niyyat, and began to pray with lowliness and contrition.

  • موذن آمد از یکی لفظی بجست ** کای موذن بانگ کردی وقت هست‏
  • (When) the muezzin came, from one of them fell a remark— “O muezzin, have you given the call to prayers? Is it time?”

  • گفت آن هندوی دیگر از نیاز ** هی سخن گفتی و باطل شد نماز 3030
  • The second Indian said on the spur of the moment, “Hey, you have spoken, and (so) your prayer is null.”

  • آن سوم گفت آن دوم را ای عمو ** چه زنی طعنه بر او خود را بگو
  • The third one said to the second, “O uncle, why do you rail at him? Tell yourself (how to behave).”

  • آن چهارم گفت حمد الله که من ** در نیفتادم به چه چون آن سه تن‏
  • Said the fourth, “Praise be to God that I have not fallen into the pit (of error), like those three persons.”

  • پس نماز هر چهاران شد تباه ** عیب گویان بیشتر گم کرده راه‏
  • Hence the prayers of all the four were marred; and the fault-finders went astray more (than he who made the original mistake).

  • ای خنک جانی که عیب خویش دید ** هر که عیبی گفت آن بر خود خرید
  • Oh, happy the soul that saw its own fault, and if any one told (found) a fault, wished eagerly (to take) that (fault) upon itself!—

  • ز انکه نیم او ز عیبستان بده ست ** و آن دگر نیمش ز غیبستان بده ست‏ 3035
  • Because half of him (every man) has always belonged to the realm of faults, and the other half of him to the realm of the Unseen.

  • چون که بر سر مر ترا ده ریش هست ** مرهمت بر خویش باید کار بست‏
  • Since you have ten sores on your head, you must apply the plaster to yourself.

  • عیب کردن ریش را داروی اوست ** چون شکسته گشت جای ارحمواست‏
  • Finding fault with one's self is the (right) remedy for him (who is at fault); when he has become broken (contrite), it is (then) the (proper) occasion for (obeying the Prophet's injunction), “Have pity.”