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2
2988-3037

  • زین نشان راست نفزودش یقین ** جز ز عکس ناقه جوی راستین‏
  • His certainty is not increased by this right clue, save through reflexion from the true camel-seeker.

  • بوی برد از جد و گرمیهای او ** که گزافه نیست این هیهای او
  • From his (the latter's) earnestness and ardour he (the imitator) gets a scent (inkling) that these wild outcries of his are not (mere) babble.

  • اندر این اشتر نبودش حق ولی ** اشتری گم کرده است او هم بلی‏ 2990
  • He (the imitator) had no just claim to this camel, but he too has lost a camel; yes, (he has).

  • طمع ناقه‏ی غیر رو پوشش شده ** آنچ ازو گم شد فراموشش شده‏
  • Desire for another's camel has become a veil to him, (so that) he has forgotten what he (himself) has lost.

  • هر کجا او می‏دود این می‏دود ** از طمع هم درد صاحب می‏شود
  • Wherever he (the owner) runs, this one (the imitator) runs: from cupidity, he becomes a partner in the owner's pain.

  • کاذبی یا صادقی چون شد روان ** آن دروغش راستی شد ناگهان‏
  • When a liar sets out (to journey) with a truthful man, his falsehood turns to truth of a sudden.

  • اندر آن صحرا که آن اشتر شتافت ** اشتر خود نیز آن دیگر بیافت‏
  • In the desert whither that camel had hastened, the other one (the imitator) also found his own camel.

  • چون بدیدش یاد آورد آن خویش ** بی‏طمع شد ز اشتر آن یار و خویش‏ 2995
  • As soon as he saw it, he remembered his own, and ceased to covet the camel of that friend and kinsman.

  • آن مقلد شد محقق چون بدید ** اشتر خود را که آن جا می‏چرید
  • That imitator became a true searcher when he saw his camel browsing there.

  • او طلب کار شتر آن لحظه گشت ** می‏نجستش تا ندید او را به دشت‏
  • (Only) at that moment did he become a seeker of the camel: he was never (truly) seeking it till he saw it in the desert.

  • 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.

  • 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.”