ور نمودی علت آن آرزو ** خود رمیدی جان تو زان جست و جو1350
And if the viciousness of that desire had been shown, thy soul of its own accord would have recoiled from seeking (to gratify it).
گر نمودی عیب آن کار او ترا ** کس نبردی کش کشان آن سو ترا
If He (God) had shown unto thee the faultiness of that work, no one, dragging (thee) along (by force), would have taken thee in that direction;
وان دگر کار کز آن هستی نفور ** زان بود که عیبش آمد در ظهور
And (as regards) that other work from which thou art exceedingly averse, the reason is that its faultiness has come into clear view.
ای خدای رازدان خوش‌سخن ** عیب کار بد ز ما پنهان مکن
O God who knowest the secret and who art gracious in speech, do not hide from us the faultiness of the evil work;
عیب کار نیک را منما به ما ** تا نگردیم از روش سرد و هبا
(And) do not show unto us the faultiness of the good work, lest we become cold (disgusted) and distracted from journeying (in the Way).
هم بر آن عادت سلیمان سنی ** رفت در مسجد میان روشنی1355
According to that (aforesaid) habit, the exalted Solomon went into the Mosque in the brightness (of dawn).
قاعده‌ی هر روز را می‌جست شاه ** که ببیند مسجد اندر نو گیاه
The king was seeking (to observe) the daily rule of seeing the new plants in the Mosque.
دل ببیند سر بدان چشم صفی ** آن حشایش که شد از عامه خفی
The heart with that pure eye (which it possesses) sees occultly the (spiritual) herbs that are invisible to the vulgar.
قصه‌ی صوفی کی در میان گلستان سر به زانو مراقب بود یارانش گفتند سر برآور تفرج کن بر گلستان و ریاحین و مرغان و آثار رحمةالله تعالی
Story of the Súfí who, head on knee, was engaged in (spiritual) meditation in the garden: his friends said to him, "Lift up thy head and enjoy the garden and the sweet herbs and the birds and the marks of the mercy of God most High."
صوفیی در باغ از بهر گشاد ** صوفیانه روی بر زانو نهاد
In the orchard a certain Súfí laid his face in Súfí fashion upon his knee for the sake of (mystical) revelation;
پس فرو رفت او به خود اندر نغول ** شد ملول از صورت خوابش فضول
Then he sank deep down into himself. An impertinent fellow was annoyed by his semblance of slumber.
که چه خسپی آخر اندر رز نگر ** این درختان بین و آثار و خضر1360
“Why,” said he, “dost thou sleep? Nay, look at the vines, behold these trees and marks (of Divine mercy) and green plants.
امر حق بشنو که گفتست انظروا ** سوی این آثار رحمت آر رو
Hearken to the command of God, for He hath said, ‘Look ye’: turn thy face towards these marks of (Divine) mercy.”
گفت آثارش دلست ای بوالهوس ** آن برون آثار آثارست و بس
He replied, “O man of vanity, its marks are (within) the heart: that (which is) without is only the marks of the marks.”
باغها و سبزه‌ها در عین جان ** بر برون عکسش چو در آب روان
The (real) orchards and verdure are in the very essence of the soul: the reflexion thereof upon (that which is) without is as (the reflexion) in running water.
آن خیال باغ باشد اندر آب ** که کند از لطف آب آن اضطراب
In the water there is (only) the phantom (reflected image) of the orchard, which quivers on account of the subtle quality of the water.
باغها و میوه‌ها اندر دلست ** عکس لطف آن برین آب و گلست1365
The (real) orchards and fruits are within the heart: the reflexion of their beauty is (falling) upon this water and earth (the external world).
گر نبودی عکس آن سرو سرور ** پس نخواندی ایزدش دار الغرور
If it were not the reflexion of that delectable cypress, then God would not have called it the abode of deception.
این غرور آنست یعنی این خیال ** هست از عکس دل و جان رجال
This deception is (consists in) that: i.e. this phantom (the external world) exists (derives its existence) from the reflexion of the heart and spirit of the (holy) men.
جمله مغروران برین عکس آمده ** بر گمانی کین بود جنت‌کده
All the deceived ones come to (gaze on) this reflexion in the opinion that this is the place of Paradise.
می‌گریزند از اصول باغها ** بر خیالی می‌کنند آن لاغها
They are fleeing from the origins of the orchards; they are making merry over a phantom.
چونک خواب غفلت آیدشان به سر ** راست بینند و چه سودست آن نظر1370
When their heedless sleep comes to an end, they see truly— but what use is that sight (to them)?
بس به گورستان غریو افتاد و آه ** تا قیامت زین غلط وا حسرتاه
Then in the graveyard arises uproar and lament: on account of this mistake (they cry) “alas” till the Resurrection.
ای خنک آن را که پیش از مرگ مرد ** یعنی او از اصل این رز بوی برد
Oh, happy he that died before death, i.e. he got scent of (became acquainted with) the origin of this vineyard.
قصه‌ی رستن خروب در گوشه‌ی مسجد اقصی و غمگین شدن سلیمان علیه‌السلام از آن چون به سخن آمد با او و خاصیت و نام خود بگفت
Story of the growing of the carob in a nook of the Farther Mosque, and how Solomon, on whom be peace, was grieved thereat, when it began to talk with him and told its characteristic property and its name
پس سلیمان دید اندر گوشه‌ای ** نوگیاهی رسته هم‌چون خوشه‌ای
Then Solomon saw that a new plant had grown, like an ear of corn, in a nook (of the Mosque).
دید بس نادر گیاهی سبز و تر ** می‌ربود آن سبزیش نور از بصر
He saw a very uncommon plant, green and fresh: its green ness took away the light from (dazzled) the sight.
پس سلامش کرد در حال آن حشیش ** او جوابش گفت و بشکفت از خوشیش1375
Then that herb at once saluted him: he answered it (returned its salutation) and marvelled at its beauty.
گفت نامت چیست برگو بی‌دهان ** گفت خروبست ای شاه جهان
I said, “What is thy name? Say (it) without mouth.” It said, ‘‘It is ‘carob,’ O king of the world.’’
گفت اندر تو چه خاصیت بود ** گفت من رستم مکان ویران شود
He said, “What special property is (resides) in thee?” It replied, “(Where) I have grown, the place becomes desolate.
من که خروبم خراب منزلم ** هادم بنیاد این آب و گلم
I, who am carob (kharrub), am the ruin (kharàb) of the abode: I am the destroyer of the building (made) of this water and clay.”
پس سلیمان آن زمان دانست زود ** که اجل آمد سفر خواهد نمود
Then at that moment Solomon immediately understood that the appointed term (of his life) was come and that the (hour of) departure would (soon) appear.
گفت تا من هستم این مسجد یقین ** در خلل ناید ز آفات زمین1380
He said, “So long as I exist, assuredly this Mosque will not be damaged by the banes of the earth.
تا که من باشم وجود من بود ** مسجداقصی مخلخل کی شود
Whilst I am (here) and my existence continues, how should the Farther Mosque become riven with cracks (fall into decay)?”
پس که هدم مسجد ما بی‌گمان ** نبود الا بعد مرگ ما بدان
Know, then, that without doubt the ruin of our mosque does not occur except after our death.
مسجدست آن دل که جسمش ساجدست ** یار بد خروب هر جا مسجدست
The mosque is the heart to which the body bows down: wherever the mosque is, the bad companion is the carob.
یار بد چون رست در تو مهر او ** هین ازو بگریز و کم کن گفت وگو
When love for a bad companion has grown in you, beware, flee from him and do not converse (with him).
برکن از بیخش که گر سر بر زند ** مر ترا و مسجدت را بر کند1385
Tear it up by the root, for if it shoot up its head it wilt demolish (both) you and your mosque.
عاشقا خروب تو آمد کژی ** هم‌چو طفلان سوی کژ چون می‌غژی
O lover, your carob is falseness: why do you creep, like children, towards the false?
خویش مجرم دان و مجرم گو مترس ** تا ندزدد از تو آن استاد درس
Know yourself a sinner and calf yourself a sinner—do not be afraid—so that that Master may not steal (secretly take away) the lesson from you.
چون بگویی جاهلم تعلیم ده ** این چنین انصاف از ناموس به
When you say, “I am ignorant; give (me) instruction,” such fair-dealing is better than (a false) reputation.
از پدر آموز ای روشن‌جبین ** ربنا گفت و ظلمنا پیش ازین
Learn from your father (Adam), O clear-browed man: he said heretofore, “O our Lord” and “We have done wrong.”
نه بهانه کرد و نه تزویر ساخت ** نه لوای مکر و حیلت بر فراخت1390
He made no excuse, nor did he invent falsehood nor lift up the banner of deceit and evasion.
باز آن ابلیس بحث آغاز کرد ** که بدم من سرخ رو کردیم زرد
That Iblís, on the other hand, began to dispute, saying, “I was red-faced (honourable): Thou hast made me yellow (disgraced).
رنگ رنگ تست صباغم توی ** اصل جرم و آفت و داغم توی
The colour is Thy colour: Thou art my dyer, Thou art the origin of my sin and bane and brand.”
هین بخوان رب بما اغویتنی ** تا نگردی جبری و کژ کم تنی
Beware! Recite (the text) because Thou hast seduced me, in order that you may not become a necessitarian and may not weave untruth.
بر درخت جبر تا کی بر جهی ** اختیار خویش را یک‌سو نهی
How long will you leap up the tree of necessitarianism and lay your free-will aside,
هم‌چو آن ابلیس و ذریات او ** با خدا در جنگ و اندر گفت و گو1395
Like that Iblís and his progeny, (engaged) in battle and argument with God?
چون بود اکراه با چندان خوشی ** که تو در عصیان همی دامن کشی
How should there be compulsion when you are trailing your skirt (sweeping along) into sin with such complacence?
آن‌چنان خوش کس رود در مکرهی ** کس چنان رقصان دود در گم‌رهی
Does any one under compulsion walk so complacently? Does any one, having lost his way’, go dancing (gleefully) like that?
بیست مرده جنگ می‌کردی در آن ** کت همی‌دادند پند آن دیگران
You were fighting like twenty men (to prevail) in the matter concerning which those others were giving you good advice.
که صواب اینست و راه اینست و بس ** کی زند طعنه مرا جز هیچ‌کس
You said, “This is right and this is the only (approved) way: how should any one but a nobody (worthless person) rail at me?”