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2
3000-3024

  • He replied, “Hitherto I have been an idle scoffer and, from cupidity, have been (engaged) in flattering (thee); 3000
  • گفت تا اکنون فسوسی بوده‏ام ** وز طمع در چاپلوسی بوده‏ام‏

  • (But) now, when corporeally I have become parted from thee in the search, I have become sympathetic with thee (in spirit).
  • این زمان هم درد تو گشتم که من ** در طلب از تو جدا گشتم به تن‏

  • I was stealing the camel's description from thee; (but when) my spirit saw its own camel, it had its eye filled (with seeing).
  • از تو می‏دزدیدمی وصف شتر ** جان من دید آن خود شد چشم پر

  • Till I found it, I was not seeking it; now the copper is overcome, the gold overpowers it.
  • تا نیابیدم نبودم طالبش ** مس کنون مغلوب شد زر غالبش‏

  • My evil deeds have become pious acts entirely—thanks (to God)! Jest is vanished and earnest is realised—thanks (to God)!
  • سیئاتم شد همه طاعات شکر ** هزل شد فانی و جد اثبات شکر

  • Since my evil deeds have become the means of (my) attaining unto God, do not, then, throw any blame on my evil deeds. 3005
  • سیئاتم چون وسیلت شد به حق ** پس مزن بر سیئاتم هیچ دق‏

  • Thee thy sincerity had made a seeker; for me, toil and search opened (the way to) a sincere feeling.
  • مر ترا صدق تو طالب کرده بود ** مر مرا جد و طلب صدقی گشود

  • Thy sincerity led thee to seek; my seeking led me to a feeling of sincerity.
  • صدق تو آورد در جستن ترا ** جستنم آورد در صدقی مرا

  • I was sowing the seed of fortune in the earth, (though) I fancied it was labour without wages and hire.
  • تخم دولت در زمین می‏کاشتم ** سخره و بیگار می‏پنداشتم‏

  • ’Twas not labour without hire; ’twas an excellent earning: (for) every grain that I sowed, a hundred grew.
  • آن نبد بیگار کسبی بود چست ** هر یکی دانه که کشتم صد برست‏

  • The thief went underhand (by stealth) to a certain house: when he entered, he saw that it was his own house.” 3010
  • دزد سوی خانه‏ای شد زیر دست ** چون در آمد دید کان خانه‏ی خود است‏

  • Be hot, O cold one, that heat may come: put up with roughness, that ease may come.
  • گرم باش ای سرد تا گرمی رسد ** با درشتی ساز تا نرمی رسد

  • That (subject of my discourse) is not two camels; it is a single camel. Verbal expression is confined, the meaning (to be expressed) is very full.
  • آن دو اشتر نیست آن یک اشتر است ** تنگ آمد لفظ معنی بس پر است‏

  • The expression always fails to reach the meaning; hence the Prophet said, “(Whoso knows God), his tongue falters.”
  • لفظ در معنی همیشه نارسان ** ز آن پیمبر گفت قد کل لسان‏

  • Speech is (like) an astrolabe in (its) reckoning: how much does it know of the sky and the sun?—
  • نطق اصطرلاب باشد در حساب ** چه قدر داند ز چرخ و آفتاب‏

  • Especially, of that Sky whereof this heaven is (no more than) a blade of straw; (that Sky) of whose Sun the (terrestrial) sun is (but) a mote? 3015
  • خاصه چرخی کاین فلک زو پره‏ای است ** آفتاب از آفتابش ذره‏ای است‏

  • Showing that there is in every soul the mischief of the Mosque of Opposition.
  • بیان آن که در هر نفسی فتنه‏ی مسجد ضرار است‏

  • When it appeared that that was not a mosque, (but) was a house of intrigue and a trap laid by the Jews,
  • چون پدید آمد که آن مسجد نبود ** خانه‏ی حیلت بد و دام جهود

  • The Prophet then gave the command (and said), “Rase it and make it a dumping-place for rubbish and ashes.”
  • پس نبی فرمود کان را بر کنید ** مطرحه‏ی خاشاک و خاکستر کنید

  • The founder of the Mosque was false, like the Mosque (itself): ‘tis not munificence if you sprinkle grain upon a snare.
  • صاحب مسجد چو مسجد قلب بود ** دانه‏ها بر دام ریزی نیست جود

  • The meat that catches the fish on the hook––such a morsel is neither bounty nor generosity.
  • گوشت کاندر شست تو ماهی رباست ** آن چنان لقمه نه بخشش نه سخاست‏

  • The Mosque of the people of Qubá, which was inanimate––he (the Prophet) did not admit to (equality with) it that which was not its equal. 3020
  • مسجد اهل قبا کان بد جماد ** آن چه کفو او نبد راهش نداد

  • (Even) in the case of lifeless things such a wrong did not come to pass: the lord of justice (Mohammed) set fire to that unequal (and incongruous Mosque).
  • در جمادات این چنین حیفی نرفت ** زد در آن ناکفو امیر داد نفت‏

  • Therefore (a fortiori) in the case of the (human) essences, which are the foundation of all fundamentals, know that there (too) there are differences and divisions.
  • پس حقایق را که اصل اصلهاست ** دان که آن جا فرق‏ها و فصل‏هاست‏

  • Neither is his (one man’s) life like his (another man’s) life, nor is his death like his death.
  • نه حیاتش چون حیات او بود ** نه مماتش چون ممات او بود

  • Never deem his (this one’s) grave like his (that one’s) grave. How indeed shall I describe the difference (between them) in that (other) world?
  • گور او هرگز چو گور او مدان ** خود چه گویم حال فرق آن جهان‏