صوفیی در باغ از بهر گشاد ** صوفیانه روی بر زانو نهاد
In the orchard a certain Súfí laid his face in Súfí fashion upon his knee for the sake of (mystical) revelation;
پس فرو رفت او به خود اندر نغول ** شد ملول از صورت خوابش فضول
Then he sank deep down into himself. An impertinent fellow was annoyed by his semblance of slumber.
که چه خسپی آخر اندر رز نگر ** این درختان بین و آثار و خضر1360
“Why,” said he, “dost thou sleep? Nay, look at the vines, behold these trees and marks (of Divine mercy) and green plants.
امر حق بشنو که گفتست انظروا ** سوی این آثار رحمت آر رو
Hearken to the command of God, for He hath said, ‘Look ye’: turn thy face towards these marks of (Divine) mercy.”
گفت آثارش دلست ای بوالهوس ** آن برون آثار آثارست و بس
He replied, “O man of vanity, its marks are (within) the heart: that (which is) without is only the marks of the marks.”
باغها و سبزه‌ها در عین جان ** بر برون عکسش چو در آب روان
The (real) orchards and verdure are in the very essence of the soul: the reflexion thereof upon (that which is) without is as (the reflexion) in running water.
آن خیال باغ باشد اندر آب ** که کند از لطف آب آن اضطراب
In the water there is (only) the phantom (reflected image) of the orchard, which quivers on account of the subtle quality of the water.
باغها و میوه‌ها اندر دلست ** عکس لطف آن برین آب و گلست1365
The (real) orchards and fruits are within the heart: the reflexion of their beauty is (falling) upon this water and earth (the external world).
گر نبودی عکس آن سرو سرور ** پس نخواندی ایزدش دار الغرور
If it were not the reflexion of that delectable cypress, then God would not have called it the abode of deception.
این غرور آنست یعنی این خیال ** هست از عکس دل و جان رجال
This deception is (consists in) that: i.e. this phantom (the external world) exists (derives its existence) from the reflexion of the heart and spirit of the (holy) men.
جمله مغروران برین عکس آمده ** بر گمانی کین بود جنت‌کده
All the deceived ones come to (gaze on) this reflexion in the opinion that this is the place of Paradise.
می‌گریزند از اصول باغها ** بر خیالی می‌کنند آن لاغها
They are fleeing from the origins of the orchards; they are making merry over a phantom.
چونک خواب غفلت آیدشان به سر ** راست بینند و چه سودست آن نظر1370
When their heedless sleep comes to an end, they see truly— but what use is that sight (to them)?
بس به گورستان غریو افتاد و آه ** تا قیامت زین غلط وا حسرتاه
Then in the graveyard arises uproar and lament: on account of this mistake (they cry) “alas” till the Resurrection.
ای خنک آن را که پیش از مرگ مرد ** یعنی او از اصل این رز بوی برد
Oh, happy he that died before death, i.e. he got scent of (became acquainted with) the origin of this vineyard.
قصه‌ی رستن خروب در گوشه‌ی مسجد اقصی و غمگین شدن سلیمان علیه‌السلام از آن چون به سخن آمد با او و خاصیت و نام خود بگفت
Story of the growing of the carob in a nook of the Farther Mosque, and how Solomon, on whom be peace, was grieved thereat, when it began to talk with him and told its characteristic property and its name
پس سلیمان دید اندر گوشه‌ای ** نوگیاهی رسته هم‌چون خوشه‌ای
Then Solomon saw that a new plant had grown, like an ear of corn, in a nook (of the Mosque).
دید بس نادر گیاهی سبز و تر ** می‌ربود آن سبزیش نور از بصر
He saw a very uncommon plant, green and fresh: its green ness took away the light from (dazzled) the sight.
پس سلامش کرد در حال آن حشیش ** او جوابش گفت و بشکفت از خوشیش1375
Then that herb at once saluted him: he answered it (returned its salutation) and marvelled at its beauty.
گفت نامت چیست برگو بی‌دهان ** گفت خروبست ای شاه جهان
I said, “What is thy name? Say (it) without mouth.” It said, ‘‘It is ‘carob,’ O king of the world.’’
گفت اندر تو چه خاصیت بود ** گفت من رستم مکان ویران شود
He said, “What special property is (resides) in thee?” It replied, “(Where) I have grown, the place becomes desolate.
من که خروبم خراب منزلم ** هادم بنیاد این آب و گلم
I, who am carob (kharrub), am the ruin (kharàb) of the abode: I am the destroyer of the building (made) of this water and clay.”
پس سلیمان آن زمان دانست زود ** که اجل آمد سفر خواهد نمود
Then at that moment Solomon immediately understood that the appointed term (of his life) was come and that the (hour of) departure would (soon) appear.
گفت تا من هستم این مسجد یقین ** در خلل ناید ز آفات زمین1380
He said, “So long as I exist, assuredly this Mosque will not be damaged by the banes of the earth.
تا که من باشم وجود من بود ** مسجداقصی مخلخل کی شود
Whilst I am (here) and my existence continues, how should the Farther Mosque become riven with cracks (fall into decay)?”
پس که هدم مسجد ما بی‌گمان ** نبود الا بعد مرگ ما بدان
Know, then, that without doubt the ruin of our mosque does not occur except after our death.