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4
1372-1421

  • 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 e 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
  • When you bring forward a book (in rivalry) with such a light (of inspiration), your soul, that resembles inspiration (in its nature), reproaches (you).
  • با چنین نوری چو پیش آری کتاب ** جان وحی آسای تو آرد عتاب
  • Know that beside the breath (words) of the Qutb of the time traditional knowledge is like performing the ritual ablution with sand when there is water (available).
  • چون تیمم با وجود آب دان ** علم نقلی با دم قطب زمان
  • Make yourself foolish (simple) and follow behind (him): only by means of this foolishness will you gain deliverance.
  • خویش ابله کن تبع می‌رو سپس ** رستگی زین ابلهی یابی و بس
  • On this account, O father, the Sultan of mankind (Mohammed hath said, “Most of the people of Paradise are the foolish.” 1420
  • اکثر اهل الجنه البله ای پسر ** بهر این گفتست سلطان البشر
  • Since, intelligence is the exciter of pride and vanity in you, become a fool in order that your heart may remain sound—
  • زیرکی چون کبر و باد انگیز تست ** ابلهی شو تا بماند دل درست