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4
1372-1396

  • ای خنک آن را که پیش از مرگ مرد ** یعنی او از اصل این رز بوی برد
  • Oh, happy he that died before death, i.e. he got scent of (became acquainted with) the origin of this vineyard.
  • 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
  • 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
  • پس سلیمان دید اندر گوشه‌ای ** نوگیاهی رسته هم‌چون خوشه‌ای
  • Then Solomon saw that a new plant had grown, like an ear of corn, in a nook (of the Mosque).
  • دید بس نادر گیاهی سبز و تر ** می‌ربود آن سبزیش نور از بصر
  • He saw a very uncommon plant, green and fresh: its green ness took away the light from (dazzled) the sight.
  • پس سلامش کرد در حال آن حشیش ** او جوابش گفت و بشکفت از خوشیش 1375
  • Then that herb at once saluted him: he answered it (returned its salutation) and marvelled at its beauty.
  • گفت نامت چیست برگو بی‌دهان ** گفت خروبست ای شاه جهان
  • I said, “What is thy name? Say (it) without mouth.” It said, ‘‘It is ‘carob,’ O king of the world.’’
  • گفت اندر تو چه خاصیت بود ** گفت من رستم مکان ویران شود
  • He said, “What special property is (resides) in thee?” It replied, “(Where) I have grown, the place becomes desolate.
  • من که خروبم خراب منزلم ** هادم بنیاد این آب و گلم
  • 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.”
  • پس سلیمان آن زمان دانست زود ** که اجل آمد سفر خواهد نمود
  • 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.
  • گفت تا من هستم این مسجد یقین ** در خلل ناید ز آفات زمین 1380
  • He said, “So long as I exist, assuredly this Mosque will not be damaged by the banes of the earth.
  • تا که من باشم وجود من بود ** مسجداقصی مخلخل کی شود
  • Whilst I am (here) and my existence continues, how should the Farther Mosque become riven with cracks (fall into decay)?”
  • پس که هدم مسجد ما بی‌گمان ** نبود الا بعد مرگ ما بدان
  • Know, then, that without doubt the ruin of our mosque does not occur except after our death.
  • مسجدست آن دل که جسمش ساجدست ** یار بد خروب هر جا مسجدست
  • The mosque is the heart to which the body bows down: wherever the mosque is, the bad companion is the carob.
  • یار بد چون رست در تو مهر او ** هین ازو بگریز و کم کن گفت وگو
  • When love for a bad companion has grown in you, beware, flee from him and do not converse (with him).
  • برکن از بیخش که گر سر بر زند ** مر ترا و مسجدت را بر کند 1385
  • Tear it up by the root, for if it shoot up its head it wilt demolish (both) you and your mosque.
  • عاشقا خروب تو آمد کژی ** هم‌چو طفلان سوی کژ چون می‌غژی
  • O lover, your carob is falseness: why do you creep, like children, towards the false?
  • خویش مجرم دان و مجرم گو مترس ** تا ندزدد از تو آن استاد درس
  • 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.
  • چون بگویی جاهلم تعلیم ده ** این چنین انصاف از ناموس به
  • When you say, “I am ignorant; give (me) instruction,” such fair-dealing is better than (a false) reputation.
  • از پدر آموز ای روشن‌جبین ** ربنا گفت و ظلمنا پیش ازین
  • Learn from your father (Adam), O clear-browed man: he said heretofore, “O our Lord” and “We have done wrong.”
  • نه بهانه کرد و نه تزویر ساخت ** نه لوای مکر و حیلت بر فراخت 1390
  • He made no excuse, nor did he invent falsehood nor lift up the banner of deceit and e
  • باز آن ابلیس بحث آغاز کرد ** که بدم من سرخ رو کردیم زرد
  • That Iblís, on the other hand, began to dispute, saying, “I was red-faced (honourable): Thou hast made me yellow (disgraced).
  • رنگ رنگ تست صباغم توی ** اصل جرم و آفت و داغم توی
  • The colour is Thy colour: Thou art my dyer, Thou art the origin of my sin and bane and brand.”
  • هین بخوان رب بما اغویتنی ** تا نگردی جبری و کژ کم تنی
  • Beware! Recite (the text) because Thou hast seduced me, in order that you may not become a necessitarian and may not weave untruth.
  • بر درخت جبر تا کی بر جهی ** اختیار خویش را یک‌سو نهی
  • How long will you leap up the tree of necessitarianism and lay your free-will aside,
  • هم‌چو آن ابلیس و ذریات او ** با خدا در جنگ و اندر گفت و گو 1395
  • Like that Iblís and his progeny, (engaged) in battle and argument with God?
  • چون بود اکراه با چندان خوشی ** که تو در عصیان همی دامن کشی
  • How should there be compulsion when you are trailing your skirt (sweeping along) into sin with such complacence?