(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
Until your (own) beard grows, my good man, do not jeer at another whose chin is smooth.
تا نروید ریش تو ای خوب من ** بر دگر ساده ز نخ طعنه مزن
Consider this, that his (Satan's) soul was tried (by the wrath of God), he fell into a pit (of perdition) so that he became a warning to you.
این نگر که مبتلا شد جان او ** در چهی افتاد تا شد پند تو
You did not fall, so that you should be a warning to him. He drank the poison: eat you his sugar!3045
تو نیفتادی که باشی پند او ** زهر او نوشید تو خور قند او
How the Ghuzz set about killing one man in order that another might be terrorised.
قصد کردن غزان به کشتن یک مردی تا آن دگر بترسد
Those blood-shedding (murderous) Ghuzz Turcomans came, and suddenly fell upon a village (on a raid) for plunder.
آن غزان ترک خونریز آمدند ** بهر یغما بر دهی ناگه زدند
They found two of the notables of that village, and made (ready in) haste to put one (of the two) to death.
دو کس از اعیان آن ده یافتند ** در هلاک آن یکی بشتافتند
They tied his hands in order to sacrifice (kill) him. He said, “O princes and high pillars (of the empire),
دست بستندش که قربانش کنند ** گفت ای شاهان و ارکان بلند
Why are ye casting me into the pit of death? Wherefore, pray, are ye thirsting after my blood?
در چه مرگم چرا میافگنید ** از چه آخر تشنهی خون منید
What is the wisdom, what is the object, in killing me, when I am so poor and bare-bodied?”3050
چیست حکمت چه غرض در کشتنم ** چون چنین درویشم و عریان تنم