گر چه هر دو بر سر یک بازی‌‌اند ** هر دو با هم مروزی و رازی‌‌اند
Although both are intent on one game, in relation to each other they are (as far apart as) the man of Merv and the man of Rayy.
هر یکی سوی مقام خود رود ** هر یکی بر وفق نام خود رود
Each one goes to his (proper) abiding-place; each one fares according to his name.
مومنش خوانند جانش خوش شود ** ور منافق تیز و پر آتش شود290
If he be called a true believer, his soul rejoices; and if (he be called) “hypocrite,” he becomes fierce and filled with fire (rage).
نام او محبوب از ذات وی است ** نام این مبغوض از آفات وی است
His (the true believer's) name is loved on account of its essence (which is true faith); this one's (the hypocrite's) name is loathed on account of its pestilent qualities.
میم و واو و میم و نون تشریف نیست ** لفظ مومن جز پی تعریف نیست
(The four letters) mím and wáw and mím and nún do not confer honour: the word múmin (true believer) is only for the sake of denotation.
گر منافق خوانی‌‌اش این نام دون ** همچو کژدم می‌‌خلد در اندرون
If you call him (the true believer) hypocrite, this vile name is stinging (him) within like a scorpion.
گرنه این نام اشتقاق دوزخ است ** پس چرا در وی مذاق دوزخ است
If this name is not derived from Hell, then why is there the taste of Hell in it?
زشتی آن نام بد از حرف نیست ** تلخی آن آب بحر از ظرف نیست295
The foulness of that ill name is not from the letters; the bitterness of that sea-water is not from the vessel (containing it).
حرف ظرف آمد در او معنی چو آب ** بحر معنی عنده أم الکتاب
The letters are the vessel: therein the meaning is (contained) like water; (but) the sea of the meaning is (with God)—with Him is the Ummu ’l-Kitáb.
بحر تلخ و بحر شیرین در جهان ** در میانشان برزخ لا یبغیان
In this world the bitter sea and the sweet sea (are divided)— between them is a barrier which they do not seek to cross.
وانگه این هر دو ز یک اصلی روان ** بر گذر زین هر دو رو تا اصل آن
Know that both these flow from one origin. Pass on from them both, go (all the way) to their origin!
زر قلب و زر نیکو در عیار ** بی‌‌محک هرگز ندانی ز اعتبار
Without the touchstone you will never know in the assay adulterated gold and fine gold by (using your own) judgement.
هر که را در جان خدا بنهد محک ** هر یقین را باز داند او ز شک300
Any one in whose soul God shall put the touchstone, he will distinguish every certainty from doubt.
در دهان زنده خاشاکی جهد ** آن گه آرامد که بیرونش نهد
A piece of rubbish jumps into the mouth of a living man, and only when he ejects it is he at ease.
در هزاران لقمه یک خاشاک خرد ** چون در آمد حس زنده پی ببرد
When, amongst thousands of morsels (of food), one little piece of rubbish entered (his mouth), the living man's sense (of touch or taste) tracked it down.
حس دنیا نردبان این جهان ** حس دینی نردبان آسمان
The worldly sense is the ladder to this world; the religious sense is the ladder to Heaven.
صحت این حس بجویید از طبیب ** صحت آن حس بخواهید از حبیب
Seek ye the well-being of the former sense from the physician; beg ye the well-being of the latter sense from the Beloved.
صحت این حس ز معموری تن ** صحت آن حس ز تخریب بدن305
The health of the former arises from the flourishing state of the body; the health of the latter arises from the ruin of the body.
راه جان مر جسم را ویران کند ** بعد از آن ویرانی آبادان کند
The spiritual way ruins the body and, after having ruined it, restores it to prosperity:
کرد ویران خانه بهر گنج زر ** وز همان گنجش کند معمورتر
Ruined the house for the sake of the golden treasure, and with that same treasure builds it better (than before);
آب را ببرید و جو را پاک کرد ** بعد از آن در جو روان کرد آب خورد
Cut off the water and cleansed the river-bed, then caused drinking-water to flow in the river-bed;
پوست را بشکافت و پیکان را کشید ** پوست تازه بعد از آتش بردمید
Cleft the skin and drew out the iron point (of the arrow or spear)—then fresh skin grew over it (the wound);
قلعه ویران کرد و از کافر ستد ** بعد از آن بر ساختش صد برج و سد310
Rased the fortress and took it from the infidel, then reared thereon a hundred towers and ramparts.
کار بی‌‌چون را که کیفیت نهد ** این که گفتم هم ضرورت می‌‌دهد
Who shall describe the action of Him who hath no like? This that I have said (is what) the present necessity is affording.
گه چنین بنماید و گه ضد این ** جز که حیرانی نباشد کار دین
Sometimes it (the action of God) appears like this and sometimes the contrary of this: the work of religion is naught but bewilderment.
نی چنان حیران که پشتش سوی اوست ** بل چنین حیران و غرق و مست دوست
(I mean) not one bewildered in such wise that his back is (turned) towards Him; nay, but one bewildered (with ecstasy) like this and drowned (in God) and intoxicated with the Beloved.
آن یکی را روی او شد سوی دوست ** و آن یکی را روی او خود روی دوست
The face of the one is set towards the Beloved, (while) the face of the other is just his own face (he is facing himself).
روی هر یک می‌‌نگر می‌‌دار پاس ** بو که گردی تو ز خدمت رو شناس315
Look long on the face of every one, keep watch attentively: it may be that by doing service (to Súfís) you will come to know the face (of the true saint).
چون بسی ابلیس آدم روی هست ** پس به هر دستی نشاید داد دست
Since there is many a devil who hath the face of Adam, it is not well to give your hand to every hand,
ز انکه صیاد آورد بانگ صفیر ** تا فریبد مرغ را آن مرغ گیر
Because the fowler produces a whistling sound in order to decoy the bird,
بشنود آن مرغ بانگ جنس خویش ** از هوا آید بیابد دام و نیش
(So that) the bird may hear the note of its congener and come down from the air and find trap and knife-point.
حرف درویشان بدزدد مرد دون ** تا بخواند بر سلیمی ز ان فسون
The vile man will steal the language of dervishes, that he may thereby chant a spell over (fascinate and deceive) one who is simple.
کار مردان روشنی و گرمی است ** کار دونان حیله و بی‌‌شرمی است320
The work of (holy) men is (as) light and heat; the work of vile men is trickery and shamelessness.
شیر پشمین از برای کد کنند ** بو مسیلم را لقب احمد کنند
They make a woollen lion for the purpose of begging; they give the title of Ahmad (Mohammed) to Bú Musaylim;
بو مسیلم را لقب کذاب ماند ** مر محمد را اولو الالباب ماند
(But) to Bú Musaylim remained the title of Kadhdháb (Liar), to Mohammed remained (the title of) Ulu ’l-albáb (Endowed with understanding).
آن شراب حق ختامش مشک ناب ** باده را ختمش بود گند و عذاب
The wine of God, its seal (last result) is pure musk, (but) as for (the other) wine, its seal is stench and torment
داستان آن پادشاه جهود که نصرانیان را می‌‌کشت از بهر تعصب
Story of the Jewish king who for bigotry's sake used to slay the Christians.
بود شاهی در جهودان ظلم ساز ** دشمن عیسی و نصرانی گداز
Amongst the Jews there was a king who wrought oppression, an enemy of Jesus and a destroyer of Christians.
عهد عیسی بود و نوبت آن او ** جان موسی او و موسی جان او325
’Twas the epoch of Jesus and the turn was his: he was the soul of Moses, and Moses the soul of him;
شاه احول کرد در راه خدا ** آن دو دمساز خدایی را جدا
(But) the squint-eyed (double-seeing) king separated in the way of God those two Divine (prophets) who were (really) in accord (with each other).
گفت استاد احولی را کاندر آ ** رو برون آر از وثاق آن شیشه را
The master said to a squint-eyed (pupil), “Come on; go, fetch that bottle out of the room.”
گفت احول ز ان دو شیشه من کدام ** پیش تو آرم بکن شرح تمام
Said the squint-eyed one: “Which of the two bottles shall I bring to you? Explain fully.”
گفت استاد آن دو شیشه نیست رو ** احولی بگذار و افزون بین مشو
“There are not two bottles,” replied the master; “go, leave off squinting and do not be seeing more (than one).”
گفت ای استا مرا طعنه مزن ** گفت استا ز ان دو یک را در شکن330
“O master,” said he, “don't chide me.” Said the master, “Smash one of those two.”
شیشه یک بود و به چشمش دو نمود ** چون شکست او شیشه را دیگر نبود
The bottle was one, though in his eyes it seemed two; when he broke the bottle, there was no other.
چون یکی بشکست هر دو شد ز چشم ** مردم احول گردد از میلان و خشم
When one was broken, both vanished from sight: a man is made squint-eyed by (evil) propensity and anger.
خشم و شهوت مرد را احول کند ** ز استقامت روح را مبدل کند
Anger and lust make a man squint-eyed, they change the spirit (so that it departs) from rectitude.
چون غرض آمد هنر پوشیده شد ** صد حجاب از دل به سوی دیده شد
When self-interest appears, virtue becomes hidden: a hundred veils rise from the heart to the eye.
چون دهد قاضی به دل رشوت قرار ** کی شناسد ظالم از مظلوم زار335
When the cadi lets bribery gain hold of his heart, how should he know the wronger from the wretched victim of wrong?
شاه از حقد جهودانه چنان ** گشت احول کالامان یا رب امان
The king, from Jewish rancour, became so squint-eyed that (we cry), “Mercy, O Lord, mercy (save us from such an affliction)!”
صد هزاران مومن مظلوم کشت ** که پناهم دین موسی را و پشت
He slew hundreds of thousands of wronged (innocent) believers, saying, “I am the protection and support of the religion of Moses.”