Rumi's Masnavi - Every one (of their efforts) more pithless than another, (while), in the case of the sincere, (every effort) is more excellent than the other.

Every one (of their efforts) more pithless than another, (while), in the case of the sincere, (every effort) is more excellent than the other.

هر یکی از یکدیگر بی‏مغزتر ** صادقان را یک ز دیگر نغزتر

Those folk (the Hypocrites) tied a hundred belts on their mantles in order to destroy the Mosque of the people of Qubá—

صد کمر آن قوم بسته بر قبا ** بهر هدم مسجد اهل قبا

Even as the Lords of the Elephant (who abode) in Abyssinia made a Ka‘ba, (but) God set it afire;

همچو آن اصحاب فیل اندر حبش ** کعبه‏ای کردند حق آتش زدش‏

(And then) they (the Abyssinians) made an attempt on the Ka‘ba in revenge: read from the Word (of God) how they fared!

قصد کعبه ساختند از انتقام ** حالشان چون شد فرو خوان از کلام‏

The reprobates of the Religion have indeed no equipment but cunning and deceit and contentiousness. 2905

مر سیه رویان دین را خود جهیز ** نیست الا حیلت و مکر و ستیز

Every Companion saw plainly (in sleep) some vision of that Mosque, so that the secret (purpose) of it became to them certain knowledge.

هر صحابی دید ز آن مسجد عیان ** واقعه تا شد یقینشان سر آن‏

If I should relate the visions, one by one, then the purity (of the Companions) would become certain to them that doubt;

واقعات ار باز گویم یک به یک ** پس یقین گردد صفا بر اهل شک‏

But I am afraid of revealing their mystery: they are the disdainful loved ones (of God), and disdain beseems them.

لیک می‏ترسم ز کشف رازشان ** نازنینانند و زیبد نازشان‏

They have received the (religious) Law (directly from God) without mechanical imitation (of others): they have taken that (unadulterated) coin without (applying) the touchstone.

شرع بی‏تقلید می‏پذرفته‏اند ** بی‏محک آن نقد را بگرفته‏اند

The Wisdom of the Qur’án is like the true believer's stray camel: every one has certain (intuitive) knowledge of his own stray. 2910

حکمت قرآن چو ضاله‏ی مومن است ** هر کسی در ضاله‏ی خود موقن است‏

Story of the person who was seeking after his stray camel and inquiring about it.

قصه‏ی آن شخص که اشتر ضاله‏ی خود می‏جست و می‏پرسید

(If) you have lost a camel and sought it busily, how should you not know,when you find it, that it is yours?

اشتری گم کردی و جستیش چست ** چون بیابی چون ندانی کان تست‏

What is the stray? You have lost a she-camel: (she has) fled from your herd into a veil (of concealment).

ضاله چه بود ناقه‏ای گم کرده‏ای ** از کفت بگریخته در پرده‏ای‏

The caravaneers have begun to load, (but) your camel has disappeared from the midst (of the caravan).

آمده در بار کردن کاروان ** اشتر تو ز آن میان گشته نهان‏

You are running to and fro with parched lips; the caravan is (now) far away, and night is near.

می‏دوی این سو و آن سو خشک لب ** کاروان شد دور و نزدیک است شب‏

Your baggage is left on the ground, (lying) on the road of peril, (whilst) you are running about in search of the camel, 2915

رخت مانده بر زمین در راه خوف ** تو پی اشتر دوان گشته به طوف‏

Crying, “O Moslems, who has seen a camel which this morning escaped from a stable?

کای مسلمانان که دیده ست اشتری ** جسته بیرون بامداد از آخوری‏

Whoever will tell (me) a clue to my camel, I will give so many dirhems as a reward (for the information).”

هر که بر گوید نشان از اشترم ** مژدگانی می‏دهم چندین درم‏

You are requesting clues from every one: every rascal is making a mock of you on this account,

باز می‏جویی نشان از هر کسی ** ریش‏خندت می‏کند زین هر خسی‏

Saying, “We saw a camel going in this direction, a reddish camel (going) towards yonder pasturage.”

کاشتری دیدیم می‏رفت این طرف ** اشتر سرخی به سوی آن علف‏

One (of them) says, “It was crop-eared,” and another says, “Its saddlecloth was embroidered.” 2920

آن یکی گوید بریده گوش بود ** و آن دگر گوید جلش منقوش بود

One says, “The camel had (only) one eye,” and another says, “It (was suffering) from mange (and) had no hair.”

آن یکی گوید شتر یک چشم بود ** و آن دگر گوید ز گر بی‏پشم بود

For the sake of the reward every rascal, (speaking) at random, sets forth a hundred clues.

از برای مژدگانی صد نشان ** از گزافه هر خسی کرده بیان‏

On being perplexed amidst discordant doctrines and finding (a means of) escape and deliverance.

متردد شدن در میان مذهبهای مخالف و بیرون شو و مخلص یافتن‏

(This is) even as in the matter of knowledge (of God) every one describes (differently) the Unseen Object of description.

همچنان که هر کسی در معرفت ** می‏کند موصوف غیبی را صفت‏

The philosopher gives an explanation of another (a particular) kind; a scholastic theologian invalidates his statement;

فلسفی از نوع دیگر کرده شرح ** باحثی مر گفت او را کرده جرح‏

And some one else jeers at both of them, while another hypocritically tires himself to death (trying to prove that he has real knowledge of God). 2925

و آن دگر در هر دو طعنه می‏زند ** و آن دگر از زرق جانی می‏کند

Each one (of them) gives these indications of the Way, in order that it may be supposed that they belong to that Village.

هر یک از ره این نشانها ز آن دهند ** تا گمان آید که ایشان ز آن ده‏اند

Know the truth to be this, (that) all these (various persons) are not in the right; nor (again) are this herd entirely astray,

این حقیقت دان نه حق‏اند این همه ** نی بکلی گمرهانند این رمه‏

Because nothing false is shown without the True: the fool bought (desired) spurious coin in the hope of (its being) gold.

ز انکه بی‏حق باطلی ناید پدید ** قلب را ابله به بوی زر خرید

If there were no current (genuine) coin in the world, how would it be possible to issue false coins?

گر نبودی در جهان نقدی روان ** قلبها را خرج کردن کی توان‏

Unless there be truth, how should there be falsehood? That falsehood receives brilliance (prestige and reputation) from truth. 2930

تا نباشد راست کی باشد دروغ ** آن دروغ از راست می‏گیرد فروغ‏

They buy (desire) the wrong in hope of (its being) the right: (if) poison go into a piece of sugar, then (and then only) they eat (poison).

بر امید راست کژ را می‏خرند ** زهر در قندی رود آن گه خورند

If there be no savoury wheat, what shall he get who sells barley, pretending that it is wheat?

گر نباشد گندم محبوب نوش ** چه برد گندم‏نمای جو فروش‏

Do not say, then, that all these utterances are false: the false (pretenders) are a snare to the heart on the ground of (because they give) hope of truth.

پس مگو کاین جمله دمها باطلند ** باطلان بر بوی حق دام دلند

Do not say, then, that all (this) is phantasy and error: without truth phantasy exists not in the world.

پس مگو جمله خیال است و ضلال ** بی‏حقیقت نیست در عالم خیال‏

Truth is the Night of Power (which is) hidden amidst the (other) nights in order that the soul may make trial of every night. 2935

حق شب قدر است در شبها نهان ** تا کند جان هر شبی را امتحان‏

Not all nights are (the Night of) Power, O youth, nor are all nights void of that (Night).

نه همه شبها بود قدر ای جوان ** نه همه شبها بود خالی از آن‏

Amongst the wearers of the dervish-cloak there is one (true) dervish: make trial, and accept him that is true.

در میان دلق پوشان یک فقیر ** امتحان کن و آن که حق است آن بگیر

Where is the sagacious and discerning believer, that he may distinguish effeminate wretches from men?

مومن کیس ممیز کو که تا ** باز داند هیزکان را از فتی‏

If there be no faulty things in the world, all fools would be (shrewd) merchants.

گر نه معیوبات باشد در جهان ** تاجران باشند جمله ابلهان‏

Then it would be very easy to know (the value of) goods: when there is no defect, what (is the difference between) the incompetent and the competent (appraiser)? 2940

پس بود کالا شناسی سخت سهل ** چون که عیبی نیست چه نااهل و اهل‏

And if everything is faulty, knowledge is of no advantage: since everything here is (common) wood, aloes-wood is not (to be found).

ور همه عیب است دانش سود نیست ** چون همه چوب است اینجا عود نیست‏

He that says, “All are true”—’tis folly (on his part); and he that says, “All are false”—he is damned.

آن که گوید جمله حقند احمقی است ** و انکه گوید جمله باطل او شقی است‏

Those who trade with the prophets have gained (thereby); those who trade with colour and scent (worldly vanities) are blind and blue (miserable).

تاجران انبیا کردند سود ** تاجران رنگ و بو کور و کبود

The snake (már) appears in the eye as riches (mál): rub both your eyes well!

می‏نماید مار اندر چشم مال ** هر دو چشم خویش را نیکو بمال‏

Do not consider the happiness of this (worldly) traffic and profit: consider the perdition of Pharaoh and Thamúd. 2945

منگر اندر غبطه‏ی این بیع و سود ** بنگر اندر خسر فرعون و ثمود

On making trial of everything, so that the good and evil which are in it may be brought to view.

امتحان هر چیزی تا ظاهر شود خیر و شری که در وی است‏

Contemplate the sky repeatedly, for God hath said, Then turn thy gaze again (towards it).

اندر این گردون مکرر کن نظر ** ز انکه حق فرمود ثم ارجع بصر

As regards this roof of light, be not content with one look: look (many) times, see, Are there any flaws?

یک نظر قانع مشو زین سقف نور ** بارها بنگر ببین هل من فطور

Since He hath told you to look ofttimes at this goodly roof, as a man seeking faults,

چون که گفتت کاندر این سقف نکو ** بارها بنگر چو مرد عیب جو

You may know, then, how much seeing and discerning the dark earth needs, to gain approval.

پس زمین تیره را دانی که چند ** دیدن و تمییز باید در پسند

In order that we may strain the pure (folk) from the dregs, how much tribulation must our minds endure! 2950

تا بپالاییم صافان را ز درد ** چند باید عقل ما را رنج برد