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
He (God) slew them, that we might fear Him; and if indeed He had done contrariwise, alas for thee!
کشت ایشان را که ما ترسیم از او ** ور خود این بر عکس کردی وای تو
Explaining the state of those who are self-conceited and unthankful for the blessing of the existence of the prophets and saints—peace be unto them!
بیان حال خود پرستان و ناشکران در نعمت وجود انبیا و اولیا علیهم السلام
Whosoever of them (the proclaimers of Divine Mercy) has spoken of fault and sin, and of a heart like stone, and of a black soul;
هر ک از ایشان گفت از عیب و گناه ** وز دل چون سنگ وز جان سیاه
And of holding light His commands, and of being free from care for His To-morrow;3060
و ز سبک داری فرمانهای او ** و ز فراغت از غم فردای او
And of being, like women, enslaved to the fleshly soul by passion and by love of this vile world;
و ز هوس و ز عشق این دنیای دون ** چون زنان مر نفس را بودن زبون
And of fleeing from the pungent sayings of sincere counsellors, and of shrinking from the countenance of the righteous;
و آن فرار از نکتههای ناصحان ** و آن رمیدن از لقای صالحان
(And of) estrangement from the spirit and spiritual folk, (and of) fraud and fox-like behaviour towards the (spiritual) kings;
با دل و با اهل دل بیگانگی ** با شهان تزویر و روبهشانگی
(And of) thinking the fully satisfied (saints) to be (greedy) beggars, (and of) secretly regarding them with enmity (arising) from envy—
سیر چشمان را گدا پنداشتن ** از حسدشان خفیه دشمن داشتن
If he (such a saintly man as has been described) accept anything, you say he is a beggar; and if not, you say it is (from) hypocrisy and deceit and guile.3065
گر پذیرد چیز تو گویی گداست ** ور نه گویی زرق و مکر است و دغاست
If he mix (in society), you say he is covetous; and if not, you say he is excessively given to pride;
گر در آمیزد تو گویی طامع است ** ور نه گویی در تکبر مولع است
Or you hypocritically excuse yourself, saying, “I am held back (by what I have to do) in maintaining my wife and children.
یا منافقوار عذر آری که من ** ماندهام در نفقهی فرزند و زن
Neither have I leisure to scratch my head, nor have I leisure to cultivate religion.
نه مرا پروای سر خاریدن است ** نه مرا پروای دین ورزیدن است
O so-and-so, remember me in thy benedictions, that in the end I may become one of the saints.”
ای فلان ما را به همت یاد دار ** تا شویم از اولیا پایان کار