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2
2792-2841

  • تو مرا در خیر ز آن می‏خواندی ** تا مرا از خیر بهتر راندی‏
  • You were calling me to good for the purpose that you might drive me away from the better good.”

  • فوت شدن دزد به آواز دادن آن شخص صاحب خانه را که نزدیک آمده بود که دزد را دریابد و بگیرد
  • How a thief escaped because some one gave the alarm to the master of the house, who had nearly overtaken and caught the thief.

  • این بدان ماند که شخصی دزد دید ** در وثاق اندر پی او می‏دوید
  • This (behaviour of Iblís) is like that (which is told in the following story), how a certain man saw a thief in the house and ran after him.

  • تا دو سه میدان دوید اندر پیش ** تا در افگند آن تعب اندر خویش‏
  • He ran after him (the length of) two or three fields, till the fatigue threw him into a sweat.

  • اندر آن حمله که نزدیک آمدش ** تا بدو اندر جهد دریابدش‏ 2795
  • At the moment when, rushing on, he had come so near to him that he might spring upon him and seize him,

  • دزد دیگر بانگ کردش که بیا ** تا ببینی این علامات بلا
  • The second thief cried out to him, “Come, that you may see these signs of calamity.

  • زود باش و باز گرد ای مرد کار ** تا ببینی حال اینجا زار زار
  • Be quick and turn back, O man of (prompt) action, that you may see (how) very pitiable (is) the state of things here.”

  • گفت باشد کان طرف دزدی بود ** گر نگردم زود این بر من رود
  • He (the householder) said (to himself), “Maybe a thief is yonder: if I do not return at once, this (fate) will befall me.

  • در زن و فرزند من دستی زند ** بستن این دزد سودم کی کند
  • He may lay hands upon my wife and child, (and in that case) how would it profit me to bind this thief (whom I am pursuing)?

  • این مسلمان از کرم می‏خواندم ** گر نگردم زود پیش آید ندم‏ 2800
  • This Moslem is calling me in kindness: unless I return quickly, repentance will befall (me).”

  • بر امید شفقت آن نیک خواه ** دزد را بگذاشت باز آمد به راه‏
  • In (confident) hope of the compassion of that well-disposed (friend), he left the thief and again set off (in another direction).

  • گفت ای یار نکو احوال چیست ** این فغان و بانگ تو از دست کیست‏
  • “O good friend,” said he, “what is the matter? By whose hand (violence) is this lamentation and outcry of yours (caused)?”

  • گفت اینک بین نشان پای دزد ** این طرف رفته ست دزد زن بمزد
  • “Look here,” said (the other). “See the thief's footprints! The pimping thief has gone this way. [ “Look here,” said (the other). “See the thief's footprints! The thief whose wife is for hire (who prostitutes his wife to other men) has gone this way.]

  • نک نشان پای دزد قلتبان ** در پی او رو بدین نقش و نشان‏
  • Look at the cuckold thief's footprints! Follow him by means of these marks and traces.”

  • گفت ای ابله چه می‏گویی مرا ** من گرفته بودم آخر مر و را 2805
  • He answered, “O fool, what are you telling me? Why, I had (as good as) caught him,

  • دزد را از بانگ تو بگذاشتم ** من تو خر را آدمی پنداشتم‏
  • (But) at your cry I let the thief go. I deemed you, ass (as you are), a (reasonable) man.

  • این چه ژاژست و چه هرزه ای فلان ** من حقیقت یافتم چه بود نشان‏
  • What silly gabble and nonsense is this, O fellow? I (had) found the reality: what (use to me) is the clue?”

  • 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!

  • مسجد روز گل است و روز ابر ** مسجد روز ضرورت وقت فقر
  • It is a mosque for muddy and cloudy days, a mosque for days of sore distress in times of poverty,

  • تا غریبی یابد آن جا خیر و جا ** تا فراوان گردد این خدمت‏سرا
  • That a (poor) stranger may get charity and room (to shelter) there, and that this house of service may be frequented,

  • تا شعار دین شود بسیار و پر ** ز انکه با یاران شود خوش کار مر 2835
  • So that the rites of the Religion may be multiplied and abound; because a bitter plight is sweetened (by being shared) with friends.

  • ساعتی آن جایگه تشریف ده ** تزکیه‏ی ما کن ز ما تعریف ده‏
  • Honour that place (by thy presence) for a short while: declare us to be sincere, and give a good account of us.

  • مسجد و اصحاب مسجد را نواز ** تو مهی ما شب دمی با ما بساز
  • Show favour to the mosque and its founders. Thou art the moon, we are the night: comply with us for a moment,

  • تا شود شب از جمالت همچو روز ** ای جمالت آفتاب جان فروز
  • In order that by thy beauty night may be made like day, O thou whose beauty is a soul-illumining sun.”

  • ای دریغا کان سخن از دل بدی ** تا مراد آن نفر حاصل شدی‏
  • Alas! would that those words had been from the heart, so that the desire of those folk might have been accomplished!

  • لطف کاید بی‏دل و جان در زبان ** همچو سبزه‏ی تون بود ای دوستان‏ 2840
  • Courtesy that comes to the tongue without (sincerity of) heart and soul is like herbs on the ash-heap, O friends.

  • هم ز دورش بنگر و اندر گذر ** خوردن و بو را نشاید ای پسر
  • Look at them from afar and pass on: they are not fit for eating or smelling, O son.