Know, then, without making any trial, that (if) you are sugar, God will not send you to the wrong place.370
پس بدان بیامتحانی که اله ** شکری نفرستدت ناجایگاه
Without making trial, know this of the King's (God's) knowledge: when you are a (spiritual) chief, He will not send you (down) to the vestibule.
این بدان بیامتحان از علم شاه ** چون سری نفرستدت در پایگاه
Does any intelligent man let a precious pearl fall into the midst of a privy full of ordure?
هیچ عاقل افکند در ثمین ** در میان مستراحی پر چمین
Inasmuch as a sagacious and attentive man will nowise send wheat to a straw-barn,
زانک گندم را حکیم آگهی ** هیچ نفرستد به انبار کهی
If a novice has made trial of the Shaykh who is the (spiritual) leader and guide, he is an ass.
شیخ را که پیشوا و رهبرست ** گر مریدی امتحان کرد او خرست
If you make trial of him in the way of religion, you will be tried (by tribulation), O man without faith.375
امتحانش گر کنی در راه دین ** هم تو گردی ممتحن ای بییقین
Your audacity and ignorance will become naked and exposed to view: how should he be made naked by that scrutiny?
جرات و جهلت شود عریان و فاش ** او برهنه کی شود زان افتتاش
If the mote come and weigh the mountain, its scales will be shattered by the mountain, O youth;
گر بیاید ذره سنجد کوه را ** بر درد زان که ترازوش ای فتی
For he (the novice) applies the scales of his own judgement and puts the man of God in the scales;
کز قیاس خود ترازو میتند ** مرد حق را در ترازو میکند
(But) since he (the Shaykh) is not contained by the scales of intellect, consequently he shatters the scales of intellect.
چون نگنجد او به میزان خرد ** پس ترازوی خرد را بر درد
Know that to make trial (of him) is like exercising authority over him: do not seek to exercise authority over such a (spiritual) king.380
امتحان همچون تصرف دان درو ** تو تصرف بر چنان شاهی مجو
What authority should the pictures (phenomenal forms) desire to exercise over such an Artist for the purpose of testing Him?
چه تصرف کرد خواهد نقشها ** بر چنان نقاش بهر ابتلا
If it (the picture) has known and experienced any trial, is it not the case that the Artist brought that (trial) upon it?
امتحانی گر بدانست و بدید ** نی که هم نقاش آن بر وی کشید
Indeed, this form that He fashioned—what is it worth in comparison with the forms which are in His knowledge?
چه قدر باشد خود این صورت که بست ** پیش صورتها که در علم ویست
When the temptation to make this trial has come to you, know that ill fortune has come and smitten your neck.
وسوسهی این امتحان چون آمدت ** بخت بد دان کمد و گردن زدت
When you feel such a temptation, at once, at once turn unto God and begin the prostration (in prayer).385
چون چنین وسواس دیدی زود زود ** با خدا گرد و در آ اندر سجود
Make the place of prostration wet with flowing tears and say, “O God, do Thou deliver me from this doubt!”
سجده گه را تر کن از اشک روان ** کای خدا تو وا رهانم زین گمان
At the time when it is your object to make trial (of God), the mosque, namely, your religion, becomes filled with kharrúb (carob).
آن زمان کت امتحان مطلوب شد ** مسجد دین تو پر خروب شد
Story of the Farther Mosque and the carob and how, before (the reign of) Solomon, on whom be peace, David, on whom be peace, resolved on building that Mosque.
قصهی مسجد اقصی و خروب و عزم کردن داود علیهالسلام پیش از سلیمان علیهالسلام بر بنای آن مسجد
When David's resolve that he would build the Farther Mosque with stone came to sore straits,
چون درآمد عزم داودی به تنگ ** که بسازد مسجد اقصی به سنگ
God made a Revelation to him, saying, “Proclaim the abandonment of this (enterprise), for (the building of) this place will not be achieved by thy hand.
وحی کردش حق که ترک این بخوان ** که ز دستت برنیاید این مکان
’Tis not in Our fore-ordainment that thou shouldst raise this Farther Mosque, O chosen one.”390
نیست در تقدیر ما آنک تو این ** مسجد اقصی بر آری ای گزین
He said, “O Knower of the secret, what is my crime, that Thou forbiddest me to construct the Mosque?”
گفت جرمم چیست ای دانای راز ** که مرا گویی که مسجد را مساز
He (God) said, “Without (committing) a crime, thou hast wrought much bloodshed: thou hast taken upon thy neck (art responsible for) the blood of (many) persons who have suffered injustice;
گفت بیجرمی تو خونها کردهای ** خون مظلومان بگردن بردهای
For from (hearing) thy voice a countless multitude gave up the ghost and fell a prey to it (thy voice).
که ز آواز تو خلقی بیشمار ** جان بدادند و شدند آن را شکار
Much blood has gone to the score of (is chargeable to) thy voice, to thy beautiful soul-ravishing song.”
خون بسی رفتست بر آواز تو ** بر صدای خوب جانپرداز تو