هر کجا نوحه کنند آن جا نشین ** ز آنکه تو اولیتری اندر حنین
Wheresoever people are lamenting, sit you there (and lament), because you have a better right to moan (than they have),
ز آن که ایشان در فراق فانیاند ** غافل از لعل بقای کانیاند
Inasmuch as they are (concerned) with parting from that which passes away, and are forgetful of the ruby of everlasting-ness that belongs to the mine (of Reality);
ز آن که بر دل نقش تقلید است بند ** رو به آب چشم بندش را برند
Inasmuch as the stamp of blind imitation is (as) a lock upon the heart;-go, scrape off (dissolve) its lock with tears-;
ز آن که تقلید آفت هر نیکویی است ** که بود تقلید اگر کوه قوی است
Inasmuch as imitation is the bane of every good quality; imitation is (but) a straw, (even) if it is a mighty mountain.
گر ضریری لمترست و تیز خشم ** گوشت پارهش دان چو او را نیست چشم485
If a blind man is big and choleric, deem him (only) a piece of flesh, since he has no eye (eye-sight).
گر سخن گوید ز مو باریکتر ** آن سرش را ز آن سخن نبود خبر
Though he (the blind imitator) speak words finer than a hair, his heart has no knowledge of these words.
مستیی دارد ز گفت خود و لیک ** از بر وی تا به می راهی است نیک
He has a certain intoxication from his own words, but there is a good way (distance) between him and the Wine.
همچو جوی است او نه او آبی خورد ** آب از او بر آب خواران بگذرد
He is like a river-bed: it does not drink any water; the water passes through it to the water-drinkers.
آب در جو ز آن نمیگیرد قرار ** ز آن که آن جو نیست تشنه و آب خوار
The water does not settle in the river-bed because the river-bed is not thirsty and water-drinking.
همچو نایی نالهی زاری کند ** لیک بیگار خریداری کند490
Like a reed-flute, he makes a piteous lament, but he (only) seeks a purchaser (admirer).
نوحهگر باشد مقلد در حدیث ** جز طمع نبود مراد آن خبیث
The imitator in his discourse is (like) a professional mourner: that wicked man has no motive except cupidity.
نوحهگر گوید حدیث سوزناک ** لیک کو سوز دل و دامان چاک
The professional mourner utters burning words (of grief), but where is the glow of heart (heartfelt sorrow) and the rent skirt?
از محقق تا مقلد فرقهاست ** کاین چو داود است و آن دیگر صداست
Between the true knower and the blind imitator there are (great) differences, for the former is like David, while the other is (but) an echo.
منبع گفتار این سوزی بود ** و آن مقلد کهنه آموزی بود
The source of the former’s words is a glow (of feeling), whereas the imitator is one who learns old things (by rote).
هین مشو غره بدان گفت حزین ** بار بر گاو است و بر گردون حنین495
Beware! Be not duped by those sorrowful words” the ox bears the load, but it is the cart that moans (creaks).
هم مقلد نیست محروم از ثواب ** نوحهگر را مزد باشد در حساب
Even the imitator is not disappointed of the (Divine) recompense: the professional mourner gets his wages at the (time of) reckoning.
کافر و مومن خدا گویند لیک ** در میان هر دو فرقی هست نیک
(Both) infidel and true believer say “God,” but there is a good difference between the two.
آن گدا گوید خدا از بهر نان ** متقی گوید خدا از عین جان
The beggar says “God” for the sake of bread; the devout man says “God” from his soul.
گر بدانستی گدا از گفت خویش ** پیش چشم او نه کم ماندی نه پیش
If the beggar distinguished (God as He really is) from his own saying (the name of God), neither less nor more would remain before his eye.
سالها گوید خدا آن نان خواه ** همچو خر مصحف کشد از بهر کاه500
For years that bread-seeker says “god”; like the ass, he carries the Qur’án for the sake of (being fed with) straw.
The lion said, “If the light were to become greater, his gall-bladder would burst and his heart would turn to blood.
این چنین گستاخ ز آن میخاردم ** کاو درین شب گاو میپنداردم
He is stroking me like this so boldly because in this (dark) night he thinks I am the ox.”
حق همیگوید که ای مغرور کور ** نه ز نامم پاره پاره گشت طور
God is saying, “O blind dupe, did not Túr (Sinai) fall in pieces at My Name?
که لو انزلنا کتابا للجبل ** لانصدع ثم انقطع ثم ارتحل
For if We had sent down (revealed) a Book to the mountain, it would have been riven asunder, then cut to pieces, and then it would have departed (disappeared).
از من ار کوه احد واقف بدی ** پاره گشتی و دلش پر خون شدی510
If Mount Uhud had been acquainted with Me, it would have been shivered to pieces and its heart would have been filled with blood.”
از پدر وز مادر این بشنیدهای ** لاجرم غافل در این پیچیدهای
You have heard this from your father and mother; in consequence you have embraced it thoughtlessly.
گر تو بیتقلید از این واقف شوی ** بینشان از لطف چون هاتف شوی
If you become acquainted with this without blind imitation, by (His) grace you will become immaterial, like a voice from Heaven.
بشنو این قصه پی تهدید را ** تا بدانی آفت تقلید را
Hear this (following) story as a deterrent, in order that you may know the banefulness of blind imitation.
فروختن صوفیان بهیمهی مسافر را جهت سماع
How the Súfís sold the traveller's beast (to pay) for the (expenses of the) mystic dance.
صوفیی در خانقاه از ره رسید ** مرکب خود برد و در آخر کشید
A Súfí, after journeying, arrived at a monastery (for Súfís); he took his mount and led it to the stable.
آب کش داد و علف از دست خویش ** نه چنان صوفی که ما گفتیم پیش515
With his own hand he gave it a little water and some fodder: (he was) not such a Súfí as the one we told of before.
احتیاطش کرد از سهو و خباط ** چون قضا آید چه سود است احتیاط
He took precaution for it against neglect and craziness, (but) when the (Divine) destiny comes to pass, of what avail is precaution?
صوفیان در جوع بودند و فقیر ** کاد فقر أن یعی کفرا یبیر
The Súfís were destitute and poor: poverty almost comprises an infidelity that brings (the soul) to perdition.
ای توانگر که تو سیری هین مخند ** بر کجی آن فقیر دردمند
O thou rich man who art full fed, beware of laughing at the unrighteousness of the suffering poor.
از سر تقصیر آن صوفی رمه ** خر فروشی در گرفتند آن همه
On account of their destitution that Súfí flock, all of them, adopted (the expedient of) selling the ass,