Rumi's Masnavi - In regard to him it is (worthy of) praise, and in regard to thee it is (worthy of) blame: in regard to him honey, and in regard to thee poison.

In regard to him it is (worthy of) praise, and in regard to thee it is (worthy of) blame: in regard to him honey, and in regard to thee poison.

در حق او مدح و در حق تو ذم ** در حق او شهد و در حق تو سم‏

I am independent of all purity and impurity, of all slothfulness and alacrity (in worshipping Me). 1755

ما بری از پاک و ناپاکی همه ** از گران جانی و چالاکی همه‏

I did not ordain (Divine worship) that I might make any profit; nay, but that I might do a kindness to (My) servants.

من نکردم امر تا سودی کنم ** بلکه تا بر بندگان جودی کنم‏

In the Hindoos the idiom of Hind (India) is praiseworthy; in the Sindians the idiom of Sind is praiseworthy.

هندوان را اصطلاح هند مدح ** سندیان را اصطلاح سند مدح‏

I am not sanctified by their glorification (of Me); ’tis they that become sanctified and pearl-scattering (pure and radiant).

من نگردم پاک از تسبیحشان ** پاک هم ایشان شوند و در فشان‏

I look not at the tongue and the speech; I look at the spirit and the state (of feeling).

ما زبان را ننگریم و قال را ** ما روان را بنگریم و حال را

I gaze into the heart (to see) whether it be lowly, though the words uttered be not lowly, 1760

ناظر قلبیم اگر خاشع بود ** گر چه گفت لفظ ناخاضع رود

Because the heart is the substance, speech (only) the accident; so the accident is subservient, the substance is the (real) object.

ز انکه دل جوهر بود گفتن عرض ** پس طفیل آمد عرض جوهر غرض‏

How much (more) of these phrases and conceptions and metaphors? I want burning, burning: become friendly with that burning!

چند ازین الفاظ و اضمار و مجاز ** سوز خواهم سوز با آن سوز ساز

Light up a fire of love in thy soul, burn thought and expression entirely (away)!

آتشی از عشق در جان بر فروز ** سربه‏سر فکر و عبارت را بسوز

O Moses, they that know the conventions are of one sort, they whose souls and spirits burn are of another sort.”

موسیا آداب دانان دیگرند ** سوخته جان و روانان دیگرند

To lovers there is a burning (which consumes them) at every moment: tax and tithe are not (imposed) on a ruined village. 1765

عاشقان را هر نفس سوزیدنی ست ** بر ده ویران خراج و عشر نیست‏

If he (the lover) speak faultily, do not call him faulty; and if the martyr be bathed in blood, do not wash him.

گر خطا گوید و را خاطی مگو ** گر بود پر خون شهید او را مشو

For martyrs, blood is better than water: this fault (committed by him) is better than a hundred right actions (of another).

خون شهیدان را ز آب اولی‏تر است ** این خطا از صد ثواب اولی‏تر است‏

Within the Ka‘ba the rule of the qibla does not exist: what matter if the diver has no snow-shoes?

در درون کعبه رسم قبله نیست ** چه غم ار غواص را پاچیله نیست‏

Do not seek guidance from the drunken: why dost thou order those whose garments are rent in pieces to mend them?

تو ز سر مستان قلاووزی مجو ** جامه چاکان را چه فرمایی رفو

The religion of Love is apart from all religions: for lovers, the (only) religion and creed is—God. 1770

ملت عشق از همه دینها جداست ** عاشقان را ملت و مذهب خداست‏

If the ruby have not a seal (graven on it), ’tis no harm: Love in the sea of sorrow is not sorrowful.

لعل را گر مهر نبود باک نیست ** عشق در دریای غم غمناک نیست‏

How the (Divine) revelation came to Moses, on whom be peace, excusing that shepherd.

وحی آمدن موسی را علیه السلام در عذر آن شبان‏

After that, God spake secretly in the inmost heart of Moses mysteries which cannot be spoken.

بعد از آن در سر موسی حق نهفت ** رازهایی کان نمی‏آید به گفت‏

Words were poured upon his heart: vision and speech were mingled together.

بر دل موسی سخنها ریختند ** دیدن و گفتن به هم آمیختند

How oft did he become beside himself and how oft return to himself! How oft did he fly from eternity to everlastingness!

چند بی‏خود گشت و چند آمد به خود ** چند پرید از ازل سوی ابد

If I should unfold (his tale) after this, ’tis foolishness (in me), because the explanation of this is beyond (our) understanding; 1775

بعد از این گر شرح گویم ابلهی است ** ز انکه شرح این ورای آگهی است‏

And if I should speak (thereof), ’twould root up (men's) minds; and if I should write (thereof), ’twould shatter many pens.

ور بگویم عقلها را بر کند ** ور نویسم بس قلمها بشکند

When Moses heard these reproaches from God, he ran into the desert in quest of the shepherd.

چون که موسی این عتاب از حق شنید ** در بیابان در پی چوپان دوید

He pushed on over the footprints of the bewildered man, he scattered dust from the skirt of the desert.

بر نشان پای آن سر گشته راند ** گرد از پرده‏ی بیابان بر فشاند

The footstep of a man distraught is, in truth, distinct from the footsteps of others:

گام پای مردم شوریده خود ** هم ز گام دیگران پیدا بود

(At) one step, (he moves) like the rook (straight) from top to bottom (of the chessboard); (at) one step he goes crossways, like the bishop; 1780

یک قدم چون رخ ز بالا تا نشیب ** یک قدم چون پیل رفته بر وریب‏

Now lifting his crest like a wave; now going on his belly like a fish;

گاه چون موجی بر افرازان علم ** گاه چون ماهی روانه بر شکم‏

Now writing (a description of) his state on some dust, like a geomancer who takes an omen by drawing lines (on earth or sand).

گاه بر خاکی نبشته حال خود ** همچو رمالی که رملی بر زند

At last he (Moses) overtook and beheld him; the giver of glad news said, “Permission has come (from God).

عاقبت دریافت او را و بدید ** گفت مژده ده که دستوری رسید

Do not seek any rules or method (of worship); say whatsoever your distressful heart desires.

هیچ آدابی و ترتیبی مجو ** هر چه می‏خواهد دل تنگت بگو

Your blasphemy is (the true) religion, and your religion is the light of the spirit: you are saved, and through you a (whole) world is in salvation. 1785

کفر تو دین است و دینت نور جان ** ایمنی و ز تو جهانی در امان‏

O you who are made secure by God doeth whatso He willeth, go, loose your tongue without regard (for what you say).”

ای معاف یفعل الله ما یشاء ** بی‏محابا رو زبان را بر گشا

He said, “O Moses, I have passed beyond that: I am now bathed in (my) heart's blood.

گفت ای موسی از آن بگذشته‏ام ** من کنون در خون دل آغشته‏ام‏

I have passed beyond the Lote-tree of the farthest bourn, I have gone a hundred thousand years' journey on the other side.

من ز سدره‏ی منتهی بگذشته‏ام ** صد هزاران ساله ز آن سو رفته‏ام‏

Thou didst ply the lash, and my horse shied, made a bound, and passed beyond the sky.

تازیانه بر زدی اسبم بگشت ** گنبدی کرد و ز گردون بر گذشت‏

May the Divine Nature be intimate with my human nature— blessings be on thy hand and on thine arm! 1790

محرم ناسوت ما لاهوت باد ** آفرین بر دست و بر بازوت باد

Now my state is beyond telling: this which I am telling is not my (real) state.”

حال من اکنون برون از گفتن است ** این چه می‏گویم نه احوال من است‏

You behold the image which is in a mirror: it is your (own) image, it is not the image of the mirror.

نقش می‏بینی که در آیینه‏ای است ** نقش تست آن نقش آن آیینه نیست‏

The breath which the flute-player puts into the flute—does it belong to the flute? No, it belongs to the man (the flute-player).

دم که مرد نایی اندر نای کرد ** در خور نای است نه در خورد مرد

Take good heed! Whether you speak praise (of God) or thanksgiving, know that it is even as the unseemly (words) of that shepherd.

هان و هان گر حمد گویی گر سپاس ** همچو نافرجام آن چوپان شناس‏

Though your praise is better in comparison with that, yet in relation to God it too is maimed (feeble). 1795

حمد تو نسبت بدان گر بهتر است ** لیک آن نسبت به حق هم ابتر است‏

How often will you say, when the lid has been raised, “This was not what they were thinking (it was)!”

چند گویی چون غطا برداشتند ** کاین نبوده ست آن که می‏پنداشتند

This acceptance (by God) of your praise is from (His) mercy: it is an indulgence (which He grants), like (the indulgence granted in the case of) the prayers of a woman suffering from menorrhagia.

این قبول ذکر تو از رحمت است ** چون نماز مستحاضه رخصت است‏

Her prayers are stained with blood; your praise is stained with assimilation and qualification.

با نماز او بیالوده ست خون ** ذکر تو آلوده‏ی تشبیه و چون‏

Blood is foul, and (yet) it goes (is washed away) by a (little) water; but the inward part (the inner man) hath impurities

خون پلید است و به آبی می‏رود ** لیک باطن را نجاستها بود

Which fail not (are not removed) from the interior (the heart) of the man of works except by the water of the grace of the Maker. 1800

کان به غیر آب لطف کردگار ** کم نگردد از درون مرد کار

Would that in your bowing low in prayer you would turn your face (to attentive consideration) and apprehend the meaning of “Glory to my Lord!”

در سجودت کاش رو گردانی‏ای ** معنی سبحان ربی دانی‏ای‏

Saying, “Oh, my prostration (in prayer), like my existence, is unworthy (of Thee): do Thou give good in return for evil!”

کای سجودم چون وجودم ناسزا ** مر بدی را تو نکویی ده جزا

This earth has the mark of God's clemency, in that it got filth and gave flowers as the produce;

این زمین از حلم حق دارد اثر ** تا نجاست برد و گلها داد بر