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
O lover, your carob is falseness: why do you creep, like children, towards the false?
عاشقا خروب تو آمد کژی ** هم‌چو طفلان سوی کژ چون می‌غژی
Know yourself a sinner and calf yourself a sinner—do not be afraid—so that that Master may not steal (secretly take away) the lesson from you.
خویش مجرم دان و مجرم گو مترس ** تا ندزدد از تو آن استاد درس
When you say, “I am ignorant; give (me) instruction,” such fair-dealing is better than (a false) reputation.
چون بگویی جاهلم تعلیم ده ** این چنین انصاف از ناموس به
Learn from your father (Adam), O clear-browed man: he said heretofore, “O our Lord” and “We have done wrong.”
از پدر آموز ای روشن‌جبین ** ربنا گفت و ظلمنا پیش ازین
He made no excuse, nor did he invent falsehood nor lift up the banner of deceit and evasion.1390
نه بهانه کرد و نه تزویر ساخت ** نه لوای مکر و حیلت بر فراخت
That Iblís, on the other hand, began to dispute, saying, “I was red-faced (honourable): Thou hast made me yellow (disgraced).
باز آن ابلیس بحث آغاز کرد ** که بدم من سرخ رو کردیم زرد
The colour is Thy colour: Thou art my dyer, Thou art the origin of my sin and bane and brand.”
رنگ رنگ تست صباغم توی ** اصل جرم و آفت و داغم توی
Beware! Recite (the text) because Thou hast seduced me, in order that you may not become a necessitarian and may not weave untruth.
هین بخوان رب بما اغویتنی ** تا نگردی جبری و کژ کم تنی
How long will you leap up the tree of necessitarianism and lay your free-will aside,
بر درخت جبر تا کی بر جهی ** اختیار خویش را یک‌سو نهی
Like that Iblís and his progeny, (engaged) in battle and argument with God?1395
هم‌چو آن ابلیس و ذریات او ** با خدا در جنگ و اندر گفت و گو
How should there be compulsion when you are trailing your skirt (sweeping along) into sin with such complacence?
چون بود اکراه با چندان خوشی ** که تو در عصیان همی دامن کشی
Does any one under compulsion walk so complacently? Does any one, having lost his way’, go dancing (gleefully) like that?
آن‌چنان خوش کس رود در مکرهی ** کس چنان رقصان دود در گم‌رهی
You were fighting like twenty men (to prevail) in the matter concerning which those others were giving you good advice.
بیست مرده جنگ می‌کردی در آن ** کت همی‌دادند پند آن دیگران
You said, “This is right and this is the only (approved) way: how should any one but a nobody (worthless person) rail at me?”
که صواب اینست و راه اینست و بس ** کی زند طعنه مرا جز هیچ‌کس
How should one who is compelled speak thus? How should one who has lost his way wrangle like this?1400
کی چنین گوید کسی کو مکر هست ** چون چنین جنگد کسی کو بی‌رهست
Whatever your fleshly soul desires, you have free-will (in regard to that); whatever your reason desires, you plead necessity (as an excuse for rejecting it).
هر چه نفست خواست داری اختیار ** هر چه عقلت خواست آری اضطرار
He that is blessed and familiar (with spiritual mysteries) knows that intelligence is of Iblís, while love is of Adam.
داند او کو نیک‌بخت و محرمست ** زیرکی ز ابلیس و عشق از آدمست
Intelligence is (like) swimming in the seas: he (the swimmer) is not saved: he is drowned at the end of the business.
زیرکی سباحی آمد در بحار ** کم رهد غرقست او پایان کار
Leave off swimming, let pride and enmity go: this is not a Jayhun (Oxus) or a (lesser) river, it is an ocean;
هل سباحت را رها کن کبر و کین ** نیست جیحون نیست جو دریاست این
And, moreover, (it is) the deep Ocean without refuge: it sweeps away the seven seas like straw.1405
وانگهان دریای ژرف بی‌پناه ** در رباید هفت دریا را چو کاه
Love is as a ship for the elect: seldom is calamity (the result); for the most part it is deliverance.
عشق چون کشتی بود بهر خواص ** کم بود آفت بود اغلب خلاص
Sell intelligence and buy bewilderment: intelligence is opinion, while bewilderment is (immediate) vision.
زیرکی بفروش و حیرانی بخر ** زیرکی ظنست و حیرانی نظر
Sacrifice your understanding in the presence of Mustafá (Mohammed) say, “hasbiya ‘lláh, for God sufficeth me.”
عقل قربان کن به پیش مصطفی ** حسبی الله گو که الله‌ام کفی
Do not draw back your head from the ship (ark), like Kan‘án (Canaan), whom his intelligent soul deluded,
هم‌چو کنعان سر ز کشتی وا مکش ** که غرورش داد نفس زیرکش
Saying, “I will go up to the top of the lofty mountain: why must I bear gratitude (be under an obligation) to Noah?”1410
که برآیم بر سر کوه مشید ** منت نوحم چرا باید کشید
How should you recoil from being grateful to him, O unrighteous one, when even God bears gratitude to him?
چون رمى از منتش اى بىرشد ** كه خدا هم منت او مىكشد
How should gratitude to him not be (as an obligation) on our souls, when God gives him words of thankful praise and gratitude?
چون رمی از منتش بر جان ما ** چونک شکر و منتش گوید خدا
What do you know (about his exalted state), O sack full of envy? Even God bears gratitude to him.
تو چه دانی ای غراره‌ی پر حسد ** منت او را خدا هم می‌کشد
Would that he (one like Kan‘án) had not learned to swim, so that he might have fixed his hope on Noah and the ark!
کاشکی او آشنا ناموختی ** تا طمع در نوح و کشتی دوختی
Would that, like a child, he had been ignorant of devices, so that, like children, he might have clung to his mother,1415
کاش چون طفل از حیل جاهل بدی ** تا چو طفلان چنگ در مادر زدی
Or that he had not been filled with traditional knowledge, (but) had carried away from a saint the knowledge divinely revealed to the heart!
یا به علم نقل کم بودی ملی ** علم وحی دل ربودی از ولی