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.
این غرور آنست یعنی این خیال ** هست از عکس دل و جان رجال
All the deceived ones come to (gaze on) this reflexion in the opinion that this is the place of Paradise.
جمله مغروران برین عکس آمده ** بر گمانی کین بود جنت‌کده
They are fleeing from the origins of the orchards; they are making merry over a phantom.
می‌گریزند از اصول باغها ** بر خیالی می‌کنند آن لاغها
When their heedless sleep comes to an end, they see truly— but what use is that sight (to them)?1370
چونک خواب غفلت آیدشان به سر ** راست بینند و چه سودست آن نظر
Then in the graveyard arises uproar and lament: on account of this mistake (they cry) “alas” till the Resurrection.
بس به گورستان غریو افتاد و آه ** تا قیامت زین غلط وا حسرتاه
Oh, happy he that died before death, i.e. he got scent of (became acquainted with) the origin of this vineyard.
ای خنک آن را که پیش از مرگ مرد ** یعنی او از اصل این رز بوی برد
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
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
Then Solomon saw that a new plant had grown, like an ear of corn, in a nook (of the Mosque).
پس سلیمان دید اندر گوشه‌ای ** نوگیاهی رسته هم‌چون خوشه‌ای
He saw a very uncommon plant, green and fresh: its green ness took away the light from (dazzled) the sight.
دید بس نادر گیاهی سبز و تر ** می‌ربود آن سبزیش نور از بصر
Then that herb at once saluted him: he answered it (returned its salutation) and marvelled at its beauty.1375
پس سلامش کرد در حال آن حشیش ** او جوابش گفت و بشکفت از خوشیش
I said, “What is thy name? Say (it) without mouth.” It said, ‘‘It is ‘carob,’ O king of the world.’’
گفت نامت چیست برگو بی‌دهان ** گفت خروبست ای شاه جهان
He said, “What special property is (resides) in thee?” It replied, “(Where) I have grown, the place becomes desolate.
گفت اندر تو چه خاصیت بود ** گفت من رستم مکان ویران شود
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.”
من که خروبم خراب منزلم ** هادم بنیاد این آب و گلم
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.
پس سلیمان آن زمان دانست زود ** که اجل آمد سفر خواهد نمود
He said, “So long as I exist, assuredly this Mosque will not be damaged by the banes of the earth.1380
گفت تا من هستم این مسجد یقین ** در خلل ناید ز آفات زمین
Whilst I am (here) and my existence continues, how should the Farther Mosque become riven with cracks (fall into decay)?”
تا که من باشم وجود من بود ** مسجداقصی مخلخل کی شود
Know, then, that without doubt the ruin of our mosque does not occur except after our death.
پس که هدم مسجد ما بی‌گمان ** نبود الا بعد مرگ ما بدان
The mosque is the heart to which the body bows down: wherever the mosque is, the bad companion is the carob.
مسجدست آن دل که جسمش ساجدست ** یار بد خروب هر جا مسجدست
When love for a bad companion has grown in you, beware, flee from him and do not converse (with him).
یار بد چون رست در تو مهر او ** هین ازو بگریز و کم کن گفت وگو
Tear it up by the root, for if it shoot up its head it wilt demolish (both) you and your mosque.1385
برکن از بیخش که گر سر بر زند ** مر ترا و مسجدت را بر کند
O lover, your carob is falseness: why do you creep, like children, towards the false?
عاشقا خروب تو آمد کژی ** هم‌چو طفلان سوی کژ چون می‌غژی
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.
خویش مجرم دان و مجرم گو مترس ** تا ندزدد از تو آن استاد درس
When you say, “I am ignorant; give (me) instruction,” such fair-dealing is better than (a false) reputation.
چون بگویی جاهلم تعلیم ده ** این چنین انصاف از ناموس به
Learn from your father (Adam), O clear-browed man: he said heretofore, “O our Lord” and “We have done wrong.”
از پدر آموز ای روشن‌جبین ** ربنا گفت و ظلمنا پیش ازین
He made no excuse, nor did he invent falsehood nor lift up the banner of deceit and evasion.1390
نه بهانه کرد و نه تزویر ساخت ** نه لوای مکر و حیلت بر فراخت
That Iblís, on the other hand, began to dispute, saying, “I was red-faced (honourable): Thou hast made me yellow (disgraced).
باز آن ابلیس بحث آغاز کرد ** که بدم من سرخ رو کردیم زرد