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2
3026-3075

  • 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 the sore (in one's self) is the (right) remedy for it; when one 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
  • These words he does not even speak from (true) passion and ardour; (’tis as though) a drowsy man muttered some idle talk and went to sleep again. 3070
  • این سخن نه هم ز درد و سوز گفت ** خوابناکی هرزه گفت و باز خفت‏
  • (He says), “I cannot help feeding my family: I strain every nerve to earn a lawful livelihood.”
  • هیچ چاره نیست از قوت عیال ** از بن دندان کنم کسب حلال‏
  • How lawful, O thou that hast become one of the lost? I deem nothing lawful but (to shed) thy blood.
  • چه حلال ای گشته از اهل ضلال ** غیر خون تو نمی‏بینم حلال‏
  • He can do without God, but not without food; he can do without the Religion, but not without the idols.
  • از خدا چاره‏ستش و از لوت نه ** چاره‏ش است از دین و از طاغوت نه‏
  • O thou that canst not refrain thy self from this vile world, how canst thou refrain thyself from Him who spread the earth as a carpet?
  • ای که صبرت نیست از دنیای دون ** صبر چون داری ز نعم الماهدون‏
  • O thou that canst not refrain thyself from delight and luxury, how canst thou refrain thyself from the Bountiful God? 3075
  • ای که صبرت نیست از ناز و نعیم ** صبر چون داری از الله کریم‏