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2
2802-2851

  • “O good friend,” said he, “what is the matter? By whose hand (violence) is this lamentation and outcry of yours (caused)?”
  • گفت ای یار نکو احوال چیست ** این فغان و بانگ تو از دست کیست‏

  • “Look here,” said (the other). “See the thief's footprints! The pimping thief has gone this way. [ “Look here,” said (the other). “See the thief's footprints! The thief whose wife is for hire (who prostitutes his wife to other men) has gone this way.]
  • گفت اینک بین نشان پای دزد ** این طرف رفته ست دزد زن بمزد

  • Look at the cuckold thief's footprints! Follow him by means of these marks and traces.”
  • نک نشان پای دزد قلتبان ** در پی او رو بدین نقش و نشان‏

  • He answered, “O fool, what are you telling me? Why, I had (as good as) caught him, 2805
  • گفت ای ابله چه می‏گویی مرا ** من گرفته بودم آخر مر و را

  • (But) at your cry I let the thief go. I deemed you, ass (as you are), a (reasonable) man.
  • دزد را از بانگ تو بگذاشتم ** من تو خر را آدمی پنداشتم‏

  • What silly gabble and nonsense is this, O fellow? I (had) found the reality: what (use to me) is the clue?”
  • این چه ژاژست و چه هرزه ای فلان ** من حقیقت یافتم چه بود نشان‏

  • He replied, “I am giving you a clue to the real (thing). This is the clue; I am acquainted with the reality.”
  • گفت من از حق نشانت می‏دهم ** این نشان است از حقیقت آگهم‏

  • He (the householder) said, “You are an artful knave or else you are a fool; nay, you are a thief and cognisant of this affair.
  • گفت طراری تو یا خود ابلهی ** بلکه تو دزدی و زین حال آگهی‏

  • I was (on the point of) dragging my adversary along, (when) you let him escape, saying (to me), ‘Here are (his) traces.’” 2810
  • خصم خود را می‏کشیدم من کشان ** تو رهانیدی و را کاینک نشان‏

  • You speak of (external) relations, (but) I transcend (all) relations. In union (with God) where are signs or evidences?
  • تو جهت گو من برونم از جهات ** در وصال آیات کو یا بینات‏

  • The man that is debarred (from the Essence) sees the (Divine) action (as proceeding) from the Attributes: he that has lost the Essence is in (confined to) the Attributes.
  • صنع بیند مرد محجوب از صفات ** در صفات آن است کاو گم کرد ذات‏

  • Inasmuch as those united (with God) are absorbed in the Essence, O son, how should they look upon His Attributes?
  • واصلان چون غرق ذاتند ای پسر ** کی کنند اندر صفات او نظر

  • When your head is at the bottom of the river, how will your eye fall on the colour of the water?
  • چون که اندر قعر جو باشد سرت ** کی به رنگ آب افتد منظرت‏

  • And if you come back from the bottom to the colour of the water, then you have received a coarse woollen garment and given (fine) fur (in exchange). 2815
  • ور به رنگ آب باز آیی ز قعر ** پس پلاسی بستدی دادی تو شعر

  • The piety of the vulgar is sin in the elect; the unitive state of the vulgar is a veil in the elect.
  • طاعت عامه گناه خاصگان ** وصلت عامه حجاب خاص دان‏

  • If the king make a vizier a police inspector, the king is his enemy, he is not his friend.
  • مر وزیری را کند شه محتسب ** شه عدوی او بود نبود محب‏

  • Also, that vizier will have committed some offence: necessarily change (for the worse) is not (does not occur) without cause.
  • هم گناهی کرده باشد آن وزیر ** بی‏سبب نبود تغیر ناگزیر

  • He that has been a police inspector from the first—to him that (office) has been fortune and livelihood from the beginning;
  • آن که ز اول محتسب بد خود و را ** بخت و روزی آن بده ست از ابتدا

  • But he that was first the king's vizier—evil-doing is the cause of making him a police inspector. 2820
  • لیک آن کاول وزیر شه بده ست ** محتسب کردن سبب فعل بد است‏

  • When the King has called you from the threshold into His presence, and again has driven you back to the threshold,
  • چون ترا شه ز آستانه پیش خواند ** باز سوی آستانه باز راند

  • Know for sure that you have committed a sin and in folly have brought forward (pleaded) compulsion (as the cause),
  • تو یقین می‏دان که جرمی کرده‏ای ** جبر را از جهل پیش آورده‏ای‏

  • Saying, “This was my (predestined) portion and lot.” (But) then, why was that good luck in your hands yesterday?
  • که مرا روزی و قسمت این بده ست ** پس چرا دی بودت آن دولت به دست‏

  • Through folly you yourself have cut off your lot. The worthy man augments his lot.
  • قسمت خود خود بریدی تو ز جهل ** قسمت خود را فزاید مرد اهل‏

  • The story of the Hypocrites and their building the Mosque of Opposition.
  • قصه‏ی منافقان و مسجد ضرار ساختن ایشان‏

  • It is fit if you will hearken to another parable concerning perversity (taken) from the narrative in the Qur’án. 2825
  • یک مثال دیگر اندر کژروی ** شاید ار از نقل قرآن بشنوی‏

  • The Hypocrites played against the Prophet (just) such a crooked game at odd and even (as was played by Iblís against Mu‘áwiya),
  • این چنین کژ بازیی در جفت و طاق ** با نبی می‏باختند اهل نفاق‏

  • Saying, “Let us build a mosque for the glory of the Mohammedan religion”; and that was (really) apostasy (on their part).
  • کز برای عز دین احمدی ** مسجدی سازیم و بود آن مرتدی‏

  • Such a crooked game were they playing: they built a mosque other than his mosque.
  • این چنین کژ بازیی می‏باختند ** مسجدی جز مسجد او ساختند

  • They constructed (well) its floor and roof and dome, but they desired to disunite the (Moslem) community.
  • فرش و سقف و قبه‏اش آراسته ** لیک تفریق جماعت خواسته‏

  • They came to the Prophet with (guileful) entreaty: they knelt as camels before him, 2830
  • نزد پیغمبر به لابه آمدند ** همچو اشتر پیش او زانو زدند

  • Saying, “O Messenger of God, wilt thou for kindness' sake give thyself the trouble (to walk) to that mosque,
  • کای رسول حق برای محسنی ** سوی آن مسجد قدم رنجه کنی‏

  • To the end that it may be made blessed by thy approach— may thy days flourish until the Resurrection!
  • تا مبارک گردد از اقدام تو ** تا قیامت تازه باد ایام تو

  • It is a mosque for muddy and cloudy days, a mosque for days of sore distress in times of poverty,
  • مسجد روز گل است و روز ابر ** مسجد روز ضرورت وقت فقر

  • That a (poor) stranger may get charity and room (to shelter) there, and that this house of service may be frequented,
  • تا غریبی یابد آن جا خیر و جا ** تا فراوان گردد این خدمت‏سرا

  • So that the rites of the Religion may be multiplied and abound; because a bitter plight is sweetened (by being shared) with friends. 2835
  • تا شعار دین شود بسیار و پر ** ز انکه با یاران شود خوش کار مر

  • Honour that place (by thy presence) for a short while: declare us to be sincere, and give a good account of us.
  • ساعتی آن جایگه تشریف ده ** تزکیه‏ی ما کن ز ما تعریف ده‏

  • Show favour to the mosque and its founders. Thou art the moon, we are the night: comply with us for a moment,
  • مسجد و اصحاب مسجد را نواز ** تو مهی ما شب دمی با ما بساز

  • In order that by thy beauty night may be made like day, O thou whose beauty is a soul-illumining sun.”
  • تا شود شب از جمالت همچو روز ** ای جمالت آفتاب جان فروز

  • Alas! would that those words had been from the heart, so that the desire of those folk might have been accomplished!
  • ای دریغا کان سخن از دل بدی ** تا مراد آن نفر حاصل شدی‏

  • Courtesy that comes to the tongue without (sincerity of) heart and soul is like herbs on the ash-heap, O friends. 2840
  • لطف کاید بی‏دل و جان در زبان ** همچو سبزه‏ی تون بود ای دوستان‏

  • Look at them from afar and pass on: they are not fit for eating or smelling, O son.
  • هم ز دورش بنگر و اندر گذر ** خوردن و بو را نشاید ای پسر

  • Beware, do not go (incline) towards the courtesy of the faithless, for it is a ruined bridge: heed well (my warning).
  • سوی لطف بی‏وفایان هین مرو ** کان پل ویران بود نیکو شنو

  • If a fool set foot on it, the bridge will break, and will shatter that foot of his.
  • گر قدم را جاهلی بر وی زند ** بشکند پل و آن قدم را بشکند

  • Wherever an army is routed, it is because of two or three effeminate weaklings.
  • هر کجا لشکر شکسته می‏شود ** او دو سه سست مخنث می‏بود

  • He (the poltroon) comes armed into the battle-line, like a man: they (the soldiers) put their trust in him, saying, “Here's the Comrade of the Cave.” 2845
  • در صف آید با سلاح او مردوار ** دل بر او بنهند کاینک یار غار

  • He turns his face (in flight) when he sees wounds: his going breaks your back.
  • رو بگرداند چو بیند زخمها ** رفتن او بشکند پشت ترا

  • This (topic) is long and is expanding, and that which is aimed at is becoming hidden (from sight).
  • این دراز است و فراوان می‏شود ** و آن چه مقصود است پنهان می‏شود

  • How the Hypocrites cajoled the Prophet—God bless and save him!—that they might take him to the Mosque of Opposition.
  • فریفتن منافقان پیغامبر را تا به مسجد ضرارش برند

  • They chanted spells over (spoke deceitful words to) the Messenger of God: they were driving (hard) the steed of cunning and craft.
  • بر رسول حق فسون‏ها خواندند ** رخش دستان و حیل می‏راندند

  • The kind and compassionate Messenger proffered (in reply) nothing but smiles, nothing but “Yes.”
  • آن رسول مهربان رحم کیش ** جز تبسم جز بلی ناورد پیش‏

  • He expressed (his) thanks to that company (deputation): he gladdened the envoys in (by) assent. 2850
  • شکرهای آن جماعت یاد کرد ** در اجابت قاصدان را شاد کرد

  • Their deceit was apparent to him, point by point, in the same way as hairs in milk.
  • می‏نمود آن مکر ایشان پیش او ** یک به یک ز آن سان که اندر شیر مو