Opinions are sometimes erroneous, (but) what (sort of) opinion is this that is blind to the (right) road?
سهو باشد ظنها را گاه گاه ** این چه ظن است این که کور آمد ز راه
O eye, thou makest lament for others: sit down awhile and weep for thyself!
دیده آ بر دیگران نوحهگری ** مدتی بنشین و بر خود میگری
The bough is made green and fresh by the weeping cloud, for the (same) reason that the candle is made brighter by (its) weeping.480
ز ابر گریان شاخ سبز و تر شود ** ز آنکه شمع از گریه روشنتر شود
Wheresoever people are lamenting, sit you there (and lament), because you have a better right to moan (than they have),
هر کجا نوحه کنند آن جا نشین ** ز آنکه تو اولیتری اندر حنین
Inasmuch as they are (concerned) with parting from that which passes away, and are forgetful of the ruby of everlasting-ness that belongs to the mine (of Reality);
ز آن که ایشان در فراق فانیاند ** غافل از لعل بقای کانیاند
Inasmuch as the stamp of blind imitation is (as) a lock upon the heart;-go, scrape off (dissolve) its lock with tears-;
ز آن که بر دل نقش تقلید است بند ** رو به آب چشم بندش را برند
Inasmuch as imitation is the bane of every good quality; imitation is (but) a straw, (even) if it is a mighty mountain.
ز آن که تقلید آفت هر نیکویی است ** که بود تقلید اگر کوه قوی است
If a blind man is big and choleric, deem him (only) a piece of flesh, since he has no eye (eye-sight).485
گر ضریری لمترست و تیز خشم ** گوشت پارهش دان چو او را نیست چشم
Though he (the blind imitator) speak words finer than a hair, his heart has no knowledge of these words.
گر سخن گوید ز مو باریکتر ** آن سرش را ز آن سخن نبود خبر
He has a certain intoxication from his own words, but there is a good way (distance) between him and the Wine.
مستیی دارد ز گفت خود و لیک ** از بر وی تا به می راهی است نیک
He is like a river-bed: it does not drink any water; the water passes through it to the water-drinkers.
همچو جوی است او نه او آبی خورد ** آب از او بر آب خواران بگذرد
The water does not settle in the river-bed because the river-bed is not thirsty and water-drinking.
آب در جو ز آن نمیگیرد قرار ** ز آن که آن جو نیست تشنه و آب خوار
Like a reed-flute, he makes a piteous lament, but he (only) seeks a purchaser (admirer).490
همچو نایی نالهی زاری کند ** لیک بیگار خریداری کند
The imitator in his discourse is (like) a professional mourner: that wicked man has no motive except cupidity.
نوحهگر باشد مقلد در حدیث ** جز طمع نبود مراد آن خبیث
The professional mourner utters burning words (of grief), but where is the glow of heart (heartfelt sorrow) and the rent skirt?
نوحهگر گوید حدیث سوزناک ** لیک کو سوز دل و دامان چاک
Between the true knower and the blind imitator there are (great) differences, for the former is like David, while the other is (but) an echo.
از محقق تا مقلد فرقهاست ** کاین چو داود است و آن دیگر صداست
The source of the former’s words is a glow (of feeling), whereas the imitator is one who learns old things (by rote).
منبع گفتار این سوزی بود ** و آن مقلد کهنه آموزی بود
Beware! Be not duped by those sorrowful words” the ox bears the load, but it is the cart that moans (creaks).495
هین مشو غره بدان گفت حزین ** بار بر گاو است و بر گردون حنین
Even the imitator is not disappointed of the (Divine) recompense: the professional mourner gets his wages at the (time of) reckoning.
هم مقلد نیست محروم از ثواب ** نوحهگر را مزد باشد در حساب
(Both) infidel and true believer say “God,” but there is a good difference between the two.
کافر و مومن خدا گویند لیک ** در میان هر دو فرقی هست نیک
The beggar says “God” for the sake of bread; the devout man says “God” from his soul.
آن گدا گوید خدا از بهر نان ** متقی گوید خدا از عین جان
If the beggar distinguished (God as He really is) from his own saying (the name of God), neither less nor more would remain before his eye.
گر بدانستی گدا از گفت خویش ** پیش چشم او نه کم ماندی نه پیش
For years that bread-seeker says “god”; like the ass, he carries the Qur’án for the sake of (being fed with) straw.500
سالها گوید خدا آن نان خواه ** همچو خر مصحف کشد از بهر کاه
Had the word on his lips shone forth in his heart, his body would have been shivered to atoms.
He is stroking me like this so boldly because in this (dark) night he thinks I am the ox.”
این چنین گستاخ ز آن میخاردم ** کاو درین شب گاو میپنداردم
God is saying, “O blind dupe, did not Túr (Sinai) fall in pieces at My Name?
حق همیگوید که ای مغرور کور ** نه ز نامم پاره پاره گشت طور
For if We had sent down (revealed) a Book to the mountain, it would have been riven asunder, then cut to pieces, and then it would have departed (disappeared).
که لو انزلنا کتابا للجبل ** لانصدع ثم انقطع ثم ارتحل
If Mount Uhud had been acquainted with Me, it would have been shivered to pieces and its heart would have been filled with blood.”510
از من ار کوه احد واقف بدی ** پاره گشتی و دلش پر خون شدی
You have heard this from your father and mother; in consequence you have embraced it thoughtlessly.
از پدر وز مادر این بشنیدهای ** لاجرم غافل در این پیچیدهای
If you become acquainted with this without blind imitation, by (His) grace you will become immaterial, like a voice from Heaven.
گر تو بیتقلید از این واقف شوی ** بینشان از لطف چون هاتف شوی
Hear this (following) story as a deterrent, in order that you may know the banefulness of blind imitation.
بشنو این قصه پی تهدید را ** تا بدانی آفت تقلید را
How the Súfís sold the traveller's beast (to pay) for the (expenses of the) mystic dance.
فروختن صوفیان بهیمهی مسافر را جهت سماع
A Súfí, after journeying, arrived at a monastery (for Súfís); he took his mount and led it to the stable.
صوفیی در خانقاه از ره رسید ** مرکب خود برد و در آخر کشید
With his own hand he gave it a little water and some fodder: (he was) not such a Súfí as the one we told of before.515
آب کش داد و علف از دست خویش ** نه چنان صوفی که ما گفتیم پیش
He took precaution for it against neglect and craziness, (but) when the (Divine) destiny comes to pass, of what avail is precaution?
احتیاطش کرد از سهو و خباط ** چون قضا آید چه سود است احتیاط
The Súfís were destitute and poor: poverty almost comprises an infidelity that brings (the soul) to perdition.
صوفیان در جوع بودند و فقیر ** کاد فقر أن یعی کفرا یبیر
O thou rich man who art full fed, beware of laughing at the unrighteousness of the suffering poor.
ای توانگر که تو سیری هین مخند ** بر کجی آن فقیر دردمند
On account of their destitution that Súfí flock, all of them, adopted (the expedient of) selling the ass,
از سر تقصیر آن صوفی رمه ** خر فروشی در گرفتند آن همه
Saying, “(In case) of necessity a carcase is lawful (food); (there is) many a vicious act that necessity made a virtuous one.”520