(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
The trials of winter and autumn, the heat of summer, spring like the spirit (of life),
امتحانهای زمستان و خزان ** تاب تابستان بهار همچو جان
Winds and clouds and lightnings—(all these are to the end) that (such) happenings may bring distinctions into view;
بادها و ابرها و برقها ** تا پدید آرد عوارض فرقها
(To the end) that dust-coloured (dusky) earth may bring forth all that it holds in its bosom, (whether) ruby or stone.
تا برون آرد زمین خاک رنگ ** هر چه اندر جیب دارد لعل و سنگ
Whatsoever this dark earth has stolen from the Treasury of God and the Sea of Bounty—
هر چه دزدیده ست این خاک دژم ** از خزانهی حق و دریای کرم
Providence, the (Divine) governor, says, “Tell the truth! Declare what thou hast carried off, hair by hair.”2955
شحنهی تقدیر گوید راست گو ** آن چه بردی شرح واده مو به مو
The thief, that is, the earth, says, “Nothing, nothing!” The Governor (then) puts it to the torture.
دزد یعنی خاک گوید هیچ هیچ ** شحنه او را در کشد در پیچ پیچ
Sometimes the Governor speaks to it with kindness (sweet) as sugar; sometimes he hangs it up (in the air), and does his worst,
شحنه گاهش لطف گوید چون شکر ** گه بر آویزد کند هر چه بتر
In order that, between force and favour, those concealed things may be brought to sight through the fire of fear and hope.
تا میان قهر و لطف آن خفیهها ** ظاهر آید ز آتش خوف و رجا
Spring is the kindness of the Almighty Governor, and Autumn is God's menace and intimidation,
آن بهاران لطف شحنهی کبریاست ** و آن خزان تخویف و تهدید خداست
And Winter is the allegorical crucifixion, to the end that thou, O hidden thief, mayst be exposed.2960
و آن زمستان چار میخ معنوی ** تا تو ای دزد خفی ظاهر شوی
Then (again), he that wages the (spiritual) warfare has at one time (joyous) expansion of heart, at another time (grievous) oppression and pain and torment,
پس مجاهد را زمانی بسط دل ** یک زمانی قبض و درد و غش و غل
Because this water and clay, which is (the stuff of) our bodies, is the denier (enemy) and thief of the light of (our) souls.
ز انکه این آب و گلی کابدان ماست ** منکر و دزد و ضیای جان ماست
The High God lays upon our body, O man of fortitude, heat and cold and grief and pain,
حق تعالی گرم و سرد و رنج و درد ** بر تن ما مینهد ای شیر مرد
Fear and hunger and impairment of wealth and body—all for the sake of the soul's coin being brought into sight (and use).
خوف و جوع و نقص اموال و بدن ** جمله بهر نقد جان ظاهر شدن
These threats and promises He hath sent forth on account of this good and evil which He hath mingled.2965
این وعید و وعدهها انگیخته ست ** بهر این نیک و بدی کامیخته ست
Inasmuch as truth and falsehood have been mingled, and the good and bad coin have been poured into the travelling-bag,
چون که حق و باطلی آمیختند ** نقد و قلب اندر حرمدان ریختند
Therefore they need a picked touchstone, one that has undergone (many) tests in (assaying) realities,
پس محک میبایدش بگزیدهای ** در حقایق امتحانها دیدهای
So that it may become a criterion for these impostures; so that it may be a standard for these acts of providence.
تا شود فاروق این تزویرها ** تا بود دستور این تدبیرها
Give him milk, O mother of Moses, and cast him into the water: be not afraid of (putting him to) the trial.
شیر ده ای مادر موسی و را ** و اندر آب افکن میندیش از بلا
Whoever drank that milk on the Day of Alast distinguishes the milk (in this world), even as Moses (distinguished and knew his mother's milk).2970
هر که در روز أ لست آن شیر خورد ** همچو موسی شیر را تمییز کرد
If thou wishest fondly for thy child's discrimination (and recognition), suckle (him) now, O mother of Moses,
گر تو بر تمییز طفلت مولعی ** این زمان یا ام موسی ارضعی
That he may know the taste of his mother's milk, and that his head may not sink to (desire and accept the milk of) a bad nurse.
تا ببیند طعم شیر مادرش ** تا فرو ناید بدایهی بد سرش
Explaining the moral of the story of the person seeking (the lost) camel.