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2
2993-3042

  • When a liar sets out (to journey) with a truthful man, his falsehood turns to truth of a sudden.
  • کاذبی یا صادقی چون شد روان ** آن دروغش راستی شد ناگهان‏

  • In the desert whither that camel had hastened, the other one (the imitator) also found his own camel.
  • اندر آن صحرا که آن اشتر شتافت ** اشتر خود نیز آن دیگر بیافت‏

  • As soon as he saw it, he remembered his own, and ceased to covet the camel of that friend and kinsman. 2995
  • چون بدیدش یاد آورد آن خویش ** بی‏طمع شد ز اشتر آن یار و خویش‏

  • That imitator became a true searcher when he saw his camel browsing there.
  • آن مقلد شد محقق چون بدید ** اشتر خود را که آن جا می‏چرید

  • (Only) at that moment did he become a seeker of the camel: he was never (truly) seeking it till he saw it in the desert.
  • او طلب کار شتر آن لحظه گشت ** می‏نجستش تا ندید او را به دشت‏

  • After that, he began to go alone: he opened his eyes (and went) towards his own camel.
  • بعد از آن تنها روی آغاز کرد ** چشم سوی ناقه‏ی خود باز کرد

  • The sincere one said, “You have left me, (although) till now you were paying regard to me.”
  • گفت آن صادق مرا بگذاشتی ** تا به اکنون پاس من می‏داشتی‏

  • He replied, “Hitherto I have been an idle scoffer and, from cupidity, have been (engaged) in flattering (thee); 3000
  • گفت تا اکنون فسوسی بوده‏ام ** وز طمع در چاپلوسی بوده‏ام‏

  • (But) now, when corporeally I have become parted from thee in the search, I have become sympathetic with thee (in spirit).
  • این زمان هم درد تو گشتم که من ** در طلب از تو جدا گشتم به تن‏

  • I was stealing the camel's description from thee; (but when) my spirit saw its own camel, it had its eye filled (with seeing).
  • از تو می‏دزدیدمی وصف شتر ** جان من دید آن خود شد چشم پر

  • Till I found it, I was not seeking it; now the copper is overcome, the gold overpowers it.
  • تا نیابیدم نبودم طالبش ** مس کنون مغلوب شد زر غالبش‏

  • My evil deeds have become pious acts entirely—thanks (to God)! Jest is vanished and earnest is realised—thanks (to God)!
  • سیئاتم شد همه طاعات شکر ** هزل شد فانی و جد اثبات شکر

  • Since my evil deeds have become the means of (my) attaining unto God, do not, then, throw any blame on my evil deeds. 3005
  • سیئاتم چون وسیلت شد به حق ** پس مزن بر سیئاتم هیچ دق‏

  • Thee thy sincerity had made a seeker; for me, toil and search opened (the way to) a sincere feeling.
  • مر ترا صدق تو طالب کرده بود ** مر مرا جد و طلب صدقی گشود

  • Thy sincerity led thee to seek; my seeking led me to a feeling of sincerity.
  • صدق تو آورد در جستن ترا ** جستنم آورد در صدقی مرا

  • I was sowing the seed of fortune in the earth, (though) I fancied it was labour without wages and hire.
  • تخم دولت در زمین می‏کاشتم ** سخره و بیگار می‏پنداشتم‏

  • ’Twas not labour without hire; ’twas an excellent earning: (for) every grain that I sowed, a hundred grew.
  • آن نبد بیگار کسبی بود چست ** هر یکی دانه که کشتم صد برست‏

  • The thief went underhand (by stealth) to a certain house: when he entered, he saw that it was his own house.” 3010
  • دزد سوی خانه‏ای شد زیر دست ** چون در آمد دید کان خانه‏ی خود است‏

  • Be hot, O cold one, that heat may come: put up with roughness, that ease may come.
  • گرم باش ای سرد تا گرمی رسد ** با درشتی ساز تا نرمی رسد

  • That (subject of my discourse) is not two camels; it is a single camel. Verbal expression is confined, the meaning (to be expressed) is very full.
  • آن دو اشتر نیست آن یک اشتر است ** تنگ آمد لفظ معنی بس پر است‏

  • The expression always fails to reach the meaning; hence the Prophet said, “(Whoso knows God), his tongue falters.”
  • لفظ در معنی همیشه نارسان ** ز آن پیمبر گفت قد کل لسان‏

  • Speech is (like) an astrolabe in (its) reckoning: how much does it know of the sky and the sun?—
  • نطق اصطرلاب باشد در حساب ** چه قدر داند ز چرخ و آفتاب‏

  • Especially, of that Sky whereof this heaven is (no more than) a blade of straw; (that Sky) of whose Sun the (terrestrial) sun is (but) a mote? 3015
  • خاصه چرخی کاین فلک زو پره‏ای است ** آفتاب از آفتابش ذره‏ای است‏

  • Showing that there is in every soul the mischief of the Mosque of Opposition.
  • بیان آن که در هر نفسی فتنه‏ی مسجد ضرار است‏

  • When it appeared that that was not a mosque, (but) was a house of intrigue and a trap laid by the Jews,
  • چون پدید آمد که آن مسجد نبود ** خانه‏ی حیلت بد و دام جهود

  • The Prophet then gave the command (and said), “Rase it and make it a dumping-place for rubbish and ashes.”
  • پس نبی فرمود کان را بر کنید ** مطرحه‏ی خاشاک و خاکستر کنید

  • The founder of the Mosque was false, like the Mosque (itself): ‘tis not munificence if you sprinkle grain upon a snare.
  • صاحب مسجد چو مسجد قلب بود ** دانه‏ها بر دام ریزی نیست جود

  • The meat that catches the fish on the hook––such a morsel is neither bounty nor generosity.
  • گوشت کاندر شست تو ماهی رباست ** آن چنان لقمه نه بخشش نه سخاست‏

  • The Mosque of the people of Qubá, which was inanimate––he (the Prophet) did not admit to (equality with) it that which was not its equal. 3020
  • مسجد اهل قبا کان بد جماد ** آن چه کفو او نبد راهش نداد

  • (Even) in the case of lifeless things such a wrong did not come to pass: the lord of justice (Mohammed) set fire to that unequal (and incongruous Mosque).
  • در جمادات این چنین حیفی نرفت ** زد در آن ناکفو امیر داد نفت‏

  • Therefore (a fortiori) in the case of the (human) essences, which are the foundation of all fundamentals, know that there (too) there are differences and divisions.
  • پس حقایق را که اصل اصلهاست ** دان که آن جا فرق‏ها و فصل‏هاست‏

  • Neither is his (one man’s) life like his (another man’s) life, nor is his death like his death.
  • نه حیاتش چون حیات او بود ** نه مماتش چون ممات او بود

  • Never deem his (this one’s) grave like his (that one’s) grave. How indeed shall I describe the difference (between them) in that (other) world?
  • گور او هرگز چو گور او مدان ** خود چه گویم حال فرق آن جهان‏

  • Put thy work to the touchstone, O man of work, lest thou build the Mosque of the Opposers. 3025
  • بر محک زن کار خود ای مرد کار ** تا نسازی مسجد اهل ضرار

  • Thou has mocked, then, at those Mosque-makers; (but) when thou considerest (carefully), thou thyself hast been one of them.
  • بس بر آن مسجد کنان تسخر زدی ** چون نظر کردی تو خود ز یشان بدی‏

  • Story of the Indian who quarrelled with his friend over a certain action and was not aware that he too was afflicted with (guilty of) it.
  • حکایت هندو که با یار خود جنگ می‏کرد بر کاری و خبر نداشت که او هم بدان مبتلاست‏

  • Four Indians went into a mosque: they bowed their heads and prostrated themselves for worship's sake.
  • چار هندو در یکی مسجد شدند ** بهر طاعت راکع و ساجد شدند

  • Each one performed the takbír (following) upon a niyyat, and began to pray with lowliness and contrition.
  • هر یکی بر نیتی تکبیر کرد ** در نماز آمد به مسکینی و درد

  • (When) the muezzin came, from one of them fell a remark— “O muezzin, have you given the call to prayers? Is it time?”
  • موذن آمد از یکی لفظی بجست ** کای موذن بانگ کردی وقت هست‏

  • The second Indian said on the spur of the moment, “Hey, you have spoken, and (so) your prayer is null.” 3030
  • گفت آن هندوی دیگر از نیاز ** هی سخن گفتی و باطل شد نماز

  • The third one said to the second, “O uncle, why do you rail at him? Tell yourself (how to behave).”
  • آن سوم گفت آن دوم را ای عمو ** چه زنی طعنه بر او خود را بگو

  • Said the fourth, “Praise be to God that I have not fallen into the pit (of error), like those three persons.”
  • آن چهارم گفت حمد الله که من ** در نیفتادم به چه چون آن سه تن‏

  • Hence the prayers of all the four were marred; and the fault-finders went astray more (than he who made the original mistake).
  • پس نماز هر چهاران شد تباه ** عیب گویان بیشتر گم کرده راه‏

  • Oh, happy the soul that saw its own fault, and if any one told (found) a fault, wished eagerly (to take) that (fault) upon itself!—
  • ای خنک جانی که عیب خویش دید ** هر که عیبی گفت آن بر خود خرید

  • Because half of him (every man) has always belonged to the realm of faults, and the other half of him to the realm of the Unseen. 3035
  • ز انکه نیم او ز عیبستان بده ست ** و آن دگر نیمش ز غیبستان بده ست‏

  • Since you have ten sores on your head, you must apply the plaster to yourself.
  • چون که بر سر مر ترا ده ریش هست ** مرهمت بر خویش باید کار بست‏

  • Finding fault with one's self is the (right) remedy for him (who is at fault); when he has become broken (contrite), it is (then) the (proper) occasion for (obeying the Prophet's injunction), “Have pity.”
  • عیب کردن ریش را داروی اوست ** چون شکسته گشت جای ارحمواست‏

  • (Even) if you have not the same fault, be not secure; maybe, that fault will afterwards become notorious in you.
  • گر همان عیبت نبود ایمن مباش ** بو که آن عیب از تو گردد نیز فاش‏

  • You have not heard from God (the comforting words) Do not fear: why, then, have you deemed yourself secure and happy?
  • لا تخافوا از خدا نشنیده‏ای ** پس چه خود را ایمن و خوش دیده‏ای‏

  • For years Iblís lived in good renown; (afterwards) he was disgraced: mark what is (the meaning of) his name. 3040
  • سالها ابلیس نیکو نام زیست ** گشت رسوا بین که او را نام چیست‏

  • His eminence was famed throughout the (celestial) world; (then) his fame turned to infamy—oh, alas for him!
  • در جهان معروف بد علیای او ** گشت معروفی بعکس ای وای او

  • Do not seek fame till you are secure: wash your face of fear, then show your face.
  • تا نه ای ایمن تو معروفی مجو ** رو بشو از خوف پس بنمای رو