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4
1346-1395

  • چون ز ترک فکر این عاجز شدی ** از گناه آنگاه هم عاجز بدی
  • Since (as thou sayest) thou wert rendered impotent to abandon the thought of this (repentance), at that time thou wert also impotent to commit sin.

  • چون بدی عاجز پشیمانی ز چیست ** عاجزی را باز جو کز جذب کیست
  • Since thou wert impotent (to commit sin), on account of what is thy repentance? Inquire concerning impotence, by whose pull (exertion of power) is it (produced)?

  • عاجزی بی‌قادری اندر جهان ** کس ندیدست و نباشد این بدان
  • No one has seen impotence in the world without power, nor will it (ever) be (so). Know this (for sure).

  • همچنین هر آرزو که می‌بری ** تو ز عیب آن حجابی اندری
  • Similarly, (with) every desire that thou cherishest, thou art debarred from (perceiving) its faultiness;

  • ور نمودی علت آن آرزو ** خود رمیدی جان تو زان جست و جو 1350
  • 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 روشنی 1355
  • 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 خضر 1360
  • “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 گلست 1365
  • 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 نظر 1370
  • 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 خوشیش 1375
  • 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 زمین 1380
  • 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 کند 1385
  • 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 فراخت 1390
  • 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 گو 1395
  • Like that Iblís and his progeny, (engaged) in battle and argument with God?