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 نماز3030
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 ست3035
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.”
گر همان عیبت نبود ایمن مباش ** بو که آن عیب از تو گردد نیز فاش
(Even) if you have not the same fault, be not secure; maybe, that fault will afterwards become notorious in you.
لا تخافوا از خدا نشنیدهای ** پس چه خود را ایمن و خوش دیدهای
You have not heard from God (the comforting words) Do not fear: why, then, have you deemed yourself secure and happy?
سالها ابلیس نیکو نام زیست ** گشت رسوا بین که او را نام چیست3040
For years Iblís lived in good renown; (afterwards) he was disgraced: mark what is (the meaning of) his name.
در جهان معروف بد علیای او ** گشت معروفی بعکس ای وای او
His eminence was famed throughout the (celestial) world; (then) his fame turned to infamy—oh, alas for him!
تا نه ای ایمن تو معروفی مجو ** رو بشو از خوف پس بنمای رو
Do not seek fame till you are secure: wash your face of fear, then show your face.
تا نروید ریش تو ای خوب من ** بر دگر ساده ز نخ طعنه مزن
Until your (own) beard grows, my good man, do not jeer at another whose chin is smooth.
این نگر که مبتلا شد جان او ** در چهی افتاد تا شد پند تو
Consider this, that his (Satan's) soul was tried (by the wrath of God), he fell into a pit (of perdition) so that he became a warning to you.
تو نیفتادی که باشی پند او ** زهر او نوشید تو خور قند او3045
You did not fall, so that you should be a warning to him. He drank the poison: eat you his sugar!
قصد کردن غزان به کشتن یک مردی تا آن دگر بترسد
How the Ghuzz set about killing one man in order that another might be terrorised.
آن غزان ترک خونریز آمدند ** بهر یغما بر دهی ناگه زدند
Those blood-shedding (murderous) Ghuzz Turcomans came, and suddenly fell upon a village (on a raid) for plunder.
دو کس از اعیان آن ده یافتند ** در هلاک آن یکی بشتافتند
They found two of the notables of that village, and made (ready in) haste to put one (of the two) to death.
دست بستندش که قربانش کنند ** گفت ای شاهان و ارکان بلند
They tied his hands in order to sacrifice (kill) him. He said, “O princes and high pillars (of the empire),
در چه مرگم چرا میافگنید ** از چه آخر تشنهی خون منید
Why are ye casting me into the pit of death? Wherefore, pray, are ye thirsting after my blood?
چیست حکمت چه غرض در کشتنم ** چون چنین درویشم و عریان تنم3050
What is the wisdom, what is the object, in killing me, when I am so poor and bare-bodied?”
گفت تا هیبت بر این یارت زند ** تا بترسد او و زر پیدا کند
He (one of the Ghuzz) replied, “To strike awe into this friend of yours, so that he may be afraid and produce (his) gold.”
گفت آخر او ز من مسکینتر است ** گفت قاصد کرده است او را زر است
He (the man) said, “Why, he is poorer than I.” “He has done it (made himself out to be poor) on purpose,” replied the other; “he has gold.”
گفت چون وهم است ما هر دو یکایم ** در مقام احتمال و در شکایم
He (the man) said, “Since it is (a matter of) opinion, we are both the same: we are (equally) exposed to (mere) probability and doubt.
خود و را بکشید اول ای شهان ** تا بترسم من دهم زر را نشان
Kill him first, O princes, in order that I may be afraid and point out the way to the gold.”
پس کرمهای الهی بین که ما ** آمدیم آخر زمان در انتها3055
See, then, the loving kindnesses of God, in that we have come (into the world) in the latter days, at the very end.
آخرین قرنها پیش از قرون ** در حدیث است آخرون السابقون
The last epoch is in front of the (other) epochs: in the Traditions of the Prophet is (the saying)—“(We are) the last (in time), the foremost (in excellence).”
تا هلاک قوم نوح و قوم هود ** عارض رحمت به جان ما نمود
In order that the destruction of the people of Noah and the people of Húd might display to our souls the face of (Divine) Mercy (who calls us to repentance),
کشت ایشان را که ما ترسیم از او ** ور خود این بر عکس کردی وای تو
He (God) slew them, that we might fear Him; and if indeed He had done contrariwise, alas for thee!
بیان حال خود پرستان و ناشکران در نعمت وجود انبیا و اولیا علیهم السلام
Explaining the state of those who are self-conceited and unthankful for the blessing of the existence of the prophets and saints—peace be unto them!
هر ک از ایشان گفت از عیب و گناه ** وز دل چون سنگ وز جان سیاه
Whosoever of them (the proclaimers of Divine Mercy) has spoken of fault and sin, and of a heart like stone, and of a black soul;
و ز سبک داری فرمانهای او ** و ز فراغت از غم فردای او3060
And of holding light His commands, and of being free from care for His To-morrow;
و ز هوس و ز عشق این دنیای دون ** چون زنان مر نفس را بودن زبون
And of being, like women, enslaved to the fleshly soul by passion and by love of this vile world;
و آن فرار از نکتههای ناصحان ** و آن رمیدن از لقای صالحان
And of fleeing from the pungent sayings of sincere counsellors, and of shrinking from the countenance of the righteous;
با دل و با اهل دل بیگانگی ** با شهان تزویر و روبهشانگی
(And of) estrangement from the spirit and spiritual folk, (and of) fraud and fox-like behaviour towards the (spiritual) kings;
سیر چشمان را گدا پنداشتن ** از حسدشان خفیه دشمن داشتن
(And of) thinking the fully satisfied (saints) to be (greedy) beggars, (and of) secretly regarding them with enmity (arising) from envy—
گر پذیرد چیز تو گویی گداست ** ور نه گویی زرق و مکر است و دغاست3065
If he (such a saintly man as has been described) accept anything, you say he is a beggar; and if not, you say it is (from) hypocrisy and deceit and guile.
گر در آمیزد تو گویی طامع است ** ور نه گویی در تکبر مولع است
If he mix (in society), you say he is covetous; and if not, you say he is excessively given to pride;
یا منافقوار عذر آری که من ** ماندهام در نفقهی فرزند و زن
Or you hypocritically excuse yourself, saying, “I am held back (by what I have to do) in maintaining my wife and children.
نه مرا پروای سر خاریدن است ** نه مرا پروای دین ورزیدن است
Neither have I leisure to scratch my head, nor have I leisure to cultivate religion.
ای فلان ما را به همت یاد دار ** تا شویم از اولیا پایان کار
O so-and-so, remember me in thy benedictions, that in the end I may become one of the saints.”
این سخن نه هم ز درد و سوز گفت ** خوابناکی هرزه گفت و باز خفت3070
These words he does not even speak from (true) passion and ardour; (’tis as though) a drowsy man muttered some idle talk and went to sleep again.
هیچ چاره نیست از قوت عیال ** از بن دندان کنم کسب حلال
(He says), “I cannot help feeding my family: I strain every nerve to earn a lawful livelihood.”
چه حلال ای گشته از اهل ضلال ** غیر خون تو نمیبینم حلال
How lawful, O thou that hast become one of the lost? I deem nothing lawful but (to shed) thy blood.
از خدا چارهستش و از لوت نه ** چارهش است از دین و از طاغوت نه
He can do without God, but not without food; he can do without the Religion, but not without the idols.
ای که صبرت نیست از دنیای دون ** صبر چون داری ز نعم الماهدون
O thou that canst not refrain thy self from this vile world, how canst thou refrain thyself from Him who spread the earth as a carpet?
ای که صبرت نیست از ناز و نعیم ** صبر چون داری از الله کریم3075
O thou that canst not refrain thyself from delight and luxury, how canst thou refrain thyself from the Bountiful God?