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2
3008-3057

  • 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

  • He (one of the Ghuzz) replied, “To strike awe into this friend of yours, so that he may be afraid and produce (his) gold.”
  • گفت تا هیبت بر این یارت زند ** تا بترسد او و زر پیدا کند

  • He (the man) said, “Why, he is poorer than I.” “He has done it (made himself out to be poor) on purpose,” replied the other; “he has gold.”
  • گفت آخر او ز من مسکین‏تر است ** گفت قاصد کرده است او را زر است‏

  • He (the man) said, “Since it is (a matter of) opinion, we are both the same: we are (equally) exposed to (mere) probability and doubt.
  • گفت چون وهم است ما هر دو یک‏ایم ** در مقام احتمال و در شک‏ایم‏

  • Kill him first, O princes, in order that I may be afraid and point out the way to the gold.”
  • خود و را بکشید اول ای شهان ** تا بترسم من دهم زر را نشان‏

  • See, then, the loving kindnesses of God, in that we have come (into the world) in the latter days, at the very end. 3055
  • پس کرمهای الهی بین که ما ** آمدیم آخر زمان در انتها

  • The last epoch is in front of the (other) epochs: in the Traditions of the Prophet is (the saying)—“(We are) the last (in time), the foremost (in excellence).”
  • آخرین قرنها پیش از قرون ** در حدیث است آخرون السابقون‏

  • In order that the destruction of the people of Noah and the people of Húd might display to our souls the face of (Divine) Mercy (who calls us to repentance),
  • تا هلاک قوم نوح و قوم هود ** عارض رحمت به جان ما نمود