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2
2901-2950

  • هر یکی از یکدیگر بی‏مغزتر ** صادقان را یک ز دیگر نغزتر
  • Every one (of their efforts) more pithless than another, (while), in the case of the sincere, (every effort) is more excellent than the other.

  • صد کمر آن قوم بسته بر قبا ** بهر هدم مسجد اهل قبا
  • Those folk (the Hypocrites) tied a hundred belts on their mantles in order to destroy the Mosque of the people of Qubá—

  • همچو آن اصحاب فیل اندر حبش ** کعبه‏ای کردند حق آتش زدش‏
  • Even as the Lords of the Elephant (who abode) in Abyssinia made a Ka‘ba, (but) God set it afire;

  • قصد کعبه ساختند از انتقام ** حالشان چون شد فرو خوان از کلام‏
  • (And then) they (the Abyssinians) made an attempt on the Ka‘ba in revenge: read from the Word (of God) how they fared!

  • مر سیه رویان دین را خود جهیز ** نیست الا حیلت و مکر و ستیز 2905
  • The reprobates of the Religion have indeed no equipment but cunning and deceit and contentiousness.

  • هر صحابی دید ز آن مسجد عیان ** واقعه تا شد یقینشان سر آن‏
  • Every Companion saw plainly (in sleep) some vision of that Mosque, so that the secret (purpose) of it became to them certain knowledge.

  • واقعات ار باز گویم یک به یک ** پس یقین گردد صفا بر اهل شک‏
  • If I should relate the visions, one by one, then the purity (of the Companions) would become certain to them that doubt;

  • لیک می‏ترسم ز کشف رازشان ** نازنینانند و زیبد نازشان‏
  • But I am afraid of revealing their mystery: they are the disdainful loved ones (of God), and disdain beseems them.

  • شرع بی‏تقلید می‏پذرفته‏اند ** بی‏محک آن نقد را بگرفته‏اند
  • They have received the (religious) Law (directly from God) without mechanical imitation (of others): they have taken that (unadulterated) coin without (applying) the touchstone.

  • حکمت قرآن چو ضاله‏ی مومن است ** هر کسی در ضاله‏ی خود موقن است‏ 2910
  • The Wisdom of the Qur’án is like the true believer's stray camel: every one has certain (intuitive) knowledge of his own stray.

  • قصه‏ی آن شخص که اشتر ضاله‏ی خود می‏جست و می‏پرسید
  • Story of the person who was seeking after his stray camel and inquiring about it.

  • اشتری گم کردی و جستیش چست ** چون بیابی چون ندانی کان تست‏
  • (If) you have lost a camel and sought it busily, how should you not know,when you find it, that it is yours?

  • ضاله چه بود ناقه‏ای گم کرده‏ای ** از کفت بگریخته در پرده‏ای‏
  • What is the stray? You have lost a she-camel: (she has) fled from your herd into a veil (of concealment).

  • آمده در بار کردن کاروان ** اشتر تو ز آن میان گشته نهان‏
  • The caravaneers have begun to load, (but) your camel has disappeared from the midst (of the caravan).

  • می‏دوی این سو و آن سو خشک لب ** کاروان شد دور و نزدیک است شب‏
  • You are running to and fro with parched lips; the caravan is (now) far away, and night is near.

  • رخت مانده بر زمین در راه خوف ** تو پی اشتر دوان گشته به طوف‏ 2915
  • Your baggage is left on the ground, (lying) on the road of peril, (whilst) you are running about in search of the camel,

  • کای مسلمانان که دیده ست اشتری ** جسته بیرون بامداد از آخوری‏
  • Crying, “O Moslems, who has seen a camel which this morning escaped from a stable?

  • هر که بر گوید نشان از اشترم ** مژدگانی می‏دهم چندین درم‏
  • Whoever will tell (me) a clue to my camel, I will give so many dirhems as a reward (for the information).”

  • باز می‏جویی نشان از هر کسی ** ریش‏خندت می‏کند زین هر خسی‏
  • You are requesting clues from every one: every rascal is making a mock of you on this account,

  • کاشتری دیدیم می‏رفت این طرف ** اشتر سرخی به سوی آن علف‏
  • Saying, “We saw a camel going in this direction, a reddish camel (going) towards yonder pasturage.”

  • آن یکی گوید بریده گوش بود ** و آن دگر گوید جلش منقوش بود 2920
  • One (of them) says, “It was crop-eared,” and another says, “Its saddlecloth was embroidered.”

  • آن یکی گوید شتر یک چشم بود ** و آن دگر گوید ز گر بی‏پشم بود
  • One says, “The camel had (only) one eye,” and another says, “It (was suffering) from mange (and) had no hair.”

  • از برای مژدگانی صد نشان ** از گزافه هر خسی کرده بیان‏
  • For the sake of the reward every rascal, (speaking) at random, sets forth a hundred clues.

  • متردد شدن در میان مذهبهای مخالف و بیرون شو و مخلص یافتن‏
  • On being perplexed amidst discordant doctrines and finding (a means of) escape and deliverance.

  • همچنان که هر کسی در معرفت ** می‏کند موصوف غیبی را صفت‏
  • (This is) even as in the matter of knowledge (of God) every one describes (differently) the Unseen Object of description.

  • فلسفی از نوع دیگر کرده شرح ** باحثی مر گفت او را کرده جرح‏
  • The philosopher gives an explanation of another (a particular) kind; a scholastic theologian invalidates his statement;

  • و آن دگر در هر دو طعنه می‏زند ** و آن دگر از زرق جانی می‏کند 2925
  • And some one else jeers at both of them, while another hypocritically tires himself to death (trying to prove that he has real knowledge of God).

  • هر یک از ره این نشانها ز آن دهند ** تا گمان آید که ایشان ز آن ده‏اند
  • Each one (of them) gives these indications of the Way, in order that it may be supposed that they belong to that Village.

  • این حقیقت دان نه حق‏اند این همه ** نی بکلی گمرهانند این رمه‏
  • Know the truth to be this, (that) all these (various persons) are not in the right; nor (again) are this herd entirely astray,

  • ز انکه بی‏حق باطلی ناید پدید ** قلب را ابله به بوی زر خرید
  • Because nothing false is shown without the True: the fool bought (desired) spurious coin in the hope of (its being) gold.

  • گر نبودی در جهان نقدی روان ** قلبها را خرج کردن کی توان‏
  • If there were no current (genuine) coin in the world, how would it be possible to issue false coins?

  • تا نباشد راست کی باشد دروغ ** آن دروغ از راست می‏گیرد فروغ‏ 2930
  • Unless there be truth, how should there be falsehood? That falsehood receives brilliance (prestige and reputation) from truth.

  • بر امید راست کژ را می‏خرند ** زهر در قندی رود آن گه خورند
  • They buy (desire) the wrong in hope of (its being) the right: (if) poison go into a piece of sugar, then (and then only) they eat (poison).

  • گر نباشد گندم محبوب نوش ** چه برد گندم‏نمای جو فروش‏
  • If there be no savoury wheat, what shall he get who sells barley, pretending that it is wheat?

  • پس مگو کاین جمله دمها باطلند ** باطلان بر بوی حق دام دلند
  • Do not say, then, that all these utterances are false: the false (pretenders) are a snare to the heart on the ground of (because they give) hope of truth.

  • پس مگو جمله خیال است و ضلال ** بی‏حقیقت نیست در عالم خیال‏
  • Do not say, then, that all (this) is phantasy and error: without truth phantasy exists not in the world.

  • حق شب قدر است در شبها نهان ** تا کند جان هر شبی را امتحان‏ 2935
  • Truth is the Night of Power (which is) hidden amidst the (other) nights in order that the soul may make trial of every night.

  • نه همه شبها بود قدر ای جوان ** نه همه شبها بود خالی از آن‏
  • Not all nights are (the Night of) Power, O youth, nor are all nights void of that (Night).

  • در میان دلق پوشان یک فقیر ** امتحان کن و آن که حق است آن بگیر
  • Amongst the wearers of the dervish-cloak there is one (true) dervish: make trial, and accept him that is true.

  • مومن کیس ممیز کو که تا ** باز داند هیزکان را از فتی‏
  • Where is the sagacious and discerning believer, that he may distinguish effeminate wretches from men?

  • گر نه معیوبات باشد در جهان ** تاجران باشند جمله ابلهان‏
  • If there be no faulty things in the world, all fools would be (shrewd) merchants.

  • پس بود کالا شناسی سخت سهل ** چون که عیبی نیست چه نااهل و اهل‏ 2940
  • Then it would be very easy to know (the value of) goods: when there is no defect, what (is the difference between) the incompetent and the competent (appraiser)?

  • ور همه عیب است دانش سود نیست ** چون همه چوب است اینجا عود نیست‏
  • And if everything is faulty, knowledge is of no advantage: since everything here is (common) wood, aloes-wood is not (to be found).

  • آن که گوید جمله حقند احمقی است ** و انکه گوید جمله باطل او شقی است‏
  • He that says, “All are true”—’tis folly (on his part); and he that says, “All are false”—he is damned.

  • تاجران انبیا کردند سود ** تاجران رنگ و بو کور و کبود
  • Those who trade with the prophets have gained (thereby); those who trade with colour and scent (worldly vanities) are blind and blue (miserable).

  • می‏نماید مار اندر چشم مال ** هر دو چشم خویش را نیکو بمال‏
  • The snake (már) appears in the eye as riches (mál): rub both your eyes well!

  • منگر اندر غبطه‏ی این بیع و سود ** بنگر اندر خسر فرعون و ثمود 2945
  • Do not consider the happiness of this (worldly) traffic and profit: consider the perdition of Pharaoh and Thamúd.

  • امتحان هر چیزی تا ظاهر شود خیر و شری که در وی است‏
  • On making trial of everything, so that the good and evil which are in it may be brought to view.

  • اندر این گردون مکرر کن نظر ** ز انکه حق فرمود ثم ارجع بصر
  • Contemplate the sky repeatedly, for God hath said, Then turn thy gaze again (towards it).

  • یک نظر قانع مشو زین سقف نور ** بارها بنگر ببین هل من فطور
  • As regards this roof of light, be not content with one look: look (many) times, see, Are there any flaws?

  • چون که گفتت کاندر این سقف نکو ** بارها بنگر چو مرد عیب جو
  • Since He hath told you to look ofttimes at this goodly roof, as a man seeking faults,

  • پس زمین تیره را دانی که چند ** دیدن و تمییز باید در پسند
  • You may know, then, how much seeing and discerning the dark earth needs, to gain approval.

  • تا بپالاییم صافان را ز درد ** چند باید عقل ما را رنج برد 2950
  • In order that we may strain the pure (folk) from the dregs, how much tribulation must our minds endure!