The state (of mind) in which at last thou repentest of it (of a faulty action)—if this should be thy state (of mind) at first, how wouldst thou run (for the sake of that action)?
حال که آخر زو پشیمان می‌شوی ** گر بود این حال اول کی دوی
Therefore He (God) at first veiled (the real nature of) that from our souls, in order that we might perform that action in accordance with the Divine destiny.
پس بپوشید اول آن بر جان ما ** تا کنیم آن کار بر وفق قضا
When the Divine destiny brought its ordainment into view, the eye was opened, so that repentance arrived.
چون قضا آورد حکم خود پدید ** چشم وا شد تا پشیمانی رسید
This repentance is another (manifestation of the) Divine destiny: abandon this repentance, worship God!
این پشیمانی قضای دیگرست ** این پشیمانی بهل حق را پرست
And if thou make (it) a habit and become addicted to repentance, because of this (habitual) repentance thou wilt become more repentant.1340
One half of thy life will pass in distraction and the other half will pass in repentance.
نیم عمرت در پریشانی رود ** نیم دیگر در پشیمانی رود
Take leave of this (anxious) thought and repentance: seek a better (spiritual) state and friend and work.
ترک این فکر و پریشانی بگو ** حال و یار و کار نیکوتر بجو
And if thou hast no better work in hand, then for the omission of what (work) is thy repentance?
ور نداری کار نیکوتر به دست ** پس پشیمانیت بر فوت چه است
If thou knowest the good way, worship (God); and if thou dost not know (it), how dost thou know that this way (in which thou art going) is evil?
گر همی دانی ره نیکو پرست ** ور ندانی چون بدانی کین به دست
Thou dost not know evil till thou knowest good: (only) from (one) contrary is it possible to discern (the other) contrary, O youth.1345
بد ندانی تا ندانی نیک را ** ضد را از ضد توان دید ای فتی
Since (as thou sayest) thou wert rendered impotent to abandon the thought of this (repentance), at that time thou wert also impotent to commit sin.
چون ز ترک فکر این عاجز شدی ** از گناه آنگاه هم عاجز بدی
Since thou wert impotent (to commit sin), on account of what is thy repentance? Inquire concerning impotence, by whose pull (exertion of power) is it (produced)?
چون بدی عاجز پشیمانی ز چیست ** عاجزی را باز جو کز جذب کیست
No one has seen impotence in the world without power, nor will it (ever) be (so). Know this (for sure).
عاجزی بی‌قادری اندر جهان ** کس ندیدست و نباشد این بدان
Similarly, (with) every desire that thou cherishest, thou art debarred from (perceiving) its faultiness;
همچنین هر آرزو که می‌بری ** تو ز عیب آن حجابی اندری
And if the viciousness of that desire had been shown, thy soul of its own accord would have recoiled from seeking (to gratify it).1350
ور نمودی علت آن آرزو ** خود رمیدی جان تو زان جست و جو
If He (God) had shown unto thee the faultiness of that work, no one, dragging (thee) along (by force), would have taken thee in that direction;
گر نمودی عیب آن کار او ترا ** کس نبردی کش کشان آن سو ترا
And (as regards) that other work from which thou art exceedingly averse, the reason is that its faultiness has come into clear view.
وان دگر کار کز آن هستی نفور ** زان بود که عیبش آمد در ظهور
O God who knowest the secret and who art gracious in speech, do not hide from us the faultiness of the evil work;
ای خدای رازدان خوش‌سخن ** عیب کار بد ز ما پنهان مکن
(And) do not show unto us the faultiness of the good work, lest we become cold (disgusted) and distracted from journeying (in the Way).
عیب کار نیک را منما به ما ** تا نگردیم از روش سرد و هبا
According to that (aforesaid) habit, the exalted Solomon went into the Mosque in the brightness (of dawn).1355
هم بر آن عادت سلیمان سنی ** رفت در مسجد میان روشنی
The king was seeking (to observe) the daily rule of seeing the new plants in the Mosque.
قاعده‌ی هر روز را می‌جست شاه ** که ببیند مسجد اندر نو گیاه
The heart with that pure eye (which it possesses) sees occultly the (spiritual) herbs that are invisible to the vulgar.
دل ببیند سر بدان چشم صفی ** آن حشایش که شد از عامه خفی
Story of the Súfí who, head on knee, was engaged in (spiritual) meditation in the garden: his friends said to him, "Lift up thy head and enjoy the garden and the sweet herbs and the birds and the marks of the mercy of God most High."
قصه‌ی صوفی کی در میان گلستان سر به زانو مراقب بود یارانش گفتند سر برآور تفرج کن بر گلستان و ریاحین و مرغان و آثار رحمةالله تعالی
In the orchard a certain Súfí laid his face in Súfí fashion upon his knee for the sake of (mystical) revelation;
صوفیی در باغ از بهر گشاد ** صوفیانه روی بر زانو نهاد
Then he sank deep down into himself. An impertinent fellow was annoyed by his semblance of slumber.
پس فرو رفت او به خود اندر نغول ** شد ملول از صورت خوابش فضول
“Why,” said he, “dost thou sleep? Nay, look at the vines, behold these trees and marks (of Divine mercy) and green plants.1360
که چه خسپی آخر اندر رز نگر ** این درختان بین و آثار و خضر
Hearken to the command of God, for He hath said, ‘Look ye’: turn thy face towards these marks of (Divine) mercy.”
امر حق بشنو که گفتست انظروا ** سوی این آثار رحمت آر رو
He replied, “O man of vanity, its marks are (within) the heart: that (which is) without is only the marks of the marks.”
گفت آثارش دلست ای بوالهوس ** آن برون آثار آثارست و بس
The (real) orchards and verdure are in the very essence of the soul: the reflexion thereof upon (that which is) without is as (the reflexion) in running water.
باغها و سبزه‌ها در عین جان ** بر برون عکسش چو در آب روان
In the water there is (only) the phantom (reflected image) of the orchard, which quivers on account of the subtle quality of the water.
آن خیال باغ باشد اندر آب ** که کند از لطف آب آن اضطراب
The (real) orchards and fruits are within the heart: the reflexion of their beauty is (falling) upon this water and earth (the external world).1365
باغها و میوه‌ها اندر دلست ** عکس لطف آن برین آب و گلست
If it were not the reflexion of that delectable cypress, then God would not have called it the abode of deception.
گر نبودی عکس آن سرو سرور ** پس نخواندی ایزدش دار الغرور
This deception is (consists in) that: i.e. this phantom (the external world) exists (derives its existence) from the reflexion of the heart and spirit of the (holy) men.
این غرور آنست یعنی این خیال ** هست از عکس دل و جان رجال
All the deceived ones come to (gaze on) this reflexion in the opinion that this is the place of Paradise.
جمله مغروران برین عکس آمده ** بر گمانی کین بود جنت‌کده
They are fleeing from the origins of the orchards; they are making merry over a phantom.
می‌گریزند از اصول باغها ** بر خیالی می‌کنند آن لاغها
When their heedless sleep comes to an end, they see truly— but what use is that sight (to them)?1370
چونک خواب غفلت آیدشان به سر ** راست بینند و چه سودست آن نظر
Then in the graveyard arises uproar and lament: on account of this mistake (they cry) “alas” till the Resurrection.
بس به گورستان غریو افتاد و آه ** تا قیامت زین غلط وا حسرتاه
Oh, happy he that died before death, i.e. he got scent of (became acquainted with) the origin of this vineyard.
ای خنک آن را که پیش از مرگ مرد ** یعنی او از اصل این رز بوی برد
Story of the growing of the carob in a nook of the Farther Mosque, and how Solomon, on whom be peace, was grieved thereat, when it began to talk with him and told its characteristic property and its name
قصه‌ی رستن خروب در گوشه‌ی مسجد اقصی و غمگین شدن سلیمان علیه‌السلام از آن چون به سخن آمد با او و خاصیت و نام خود بگفت
Then Solomon saw that a new plant had grown, like an ear of corn, in a nook (of the Mosque).
پس سلیمان دید اندر گوشه‌ای ** نوگیاهی رسته هم‌چون خوشه‌ای
He saw a very uncommon plant, green and fresh: its green ness took away the light from (dazzled) the sight.
دید بس نادر گیاهی سبز و تر ** می‌ربود آن سبزیش نور از بصر
Then that herb at once saluted him: he answered it (returned its salutation) and marvelled at its beauty.1375
پس سلامش کرد در حال آن حشیش ** او جوابش گفت و بشکفت از خوشیش
I said, “What is thy name? Say (it) without mouth.” It said, ‘‘It is ‘carob,’ O king of the world.’’
گفت نامت چیست برگو بی‌دهان ** گفت خروبست ای شاه جهان
He said, “What special property is (resides) in thee?” It replied, “(Where) I have grown, the place becomes desolate.
گفت اندر تو چه خاصیت بود ** گفت من رستم مکان ویران شود
I, who am carob (kharrub), am the ruin (kharàb) of the abode: I am the destroyer of the building (made) of this water and clay.”
من که خروبم خراب منزلم ** هادم بنیاد این آب و گلم
Then at that moment Solomon immediately understood that the appointed term (of his life) was come and that the (hour of) departure would (soon) appear.
پس سلیمان آن زمان دانست زود ** که اجل آمد سفر خواهد نمود
He said, “So long as I exist, assuredly this Mosque will not be damaged by the banes of the earth.1380
گفت تا من هستم این مسجد یقین ** در خلل ناید ز آفات زمین
Whilst I am (here) and my existence continues, how should the Farther Mosque become riven with cracks (fall into decay)?”
تا که من باشم وجود من بود ** مسجداقصی مخلخل کی شود
Know, then, that without doubt the ruin of our mosque does not occur except after our death.
پس که هدم مسجد ما بی‌گمان ** نبود الا بعد مرگ ما بدان
The mosque is the heart to which the body bows down: wherever the mosque is, the bad companion is the carob.
مسجدست آن دل که جسمش ساجدست ** یار بد خروب هر جا مسجدست
When love for a bad companion has grown in you, beware, flee from him and do not converse (with him).
یار بد چون رست در تو مهر او ** هین ازو بگریز و کم کن گفت وگو
Tear it up by the root, for if it shoot up its head it wilt demolish (both) you and your mosque.1385
برکن از بیخش که گر سر بر زند ** مر ترا و مسجدت را بر کند