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2053-2077

  • گاو زرین بانگ کرد آخر چه گفت ** کاحمقان را این همه رغبت شگفت‏
  • The golden calf uttered a cry; prithee, what did it say, that all this desire (for it) blossomed in the fools?

  • ز آن عجبتر دیده‏اید از من بسی ** لیک حق را کی پذیرد هر خسی‏
  • Ye have seen from me many a thing more wonderful than that, but how should every rascal accept God?”

  • باطلان را چه رباید باطلی ** عاطلان را چه خوش آید عاطلی‏ 2055
  • What carries away (enraptures) worthless folk? Worthlessness. What pleases futile folk? Futility,

  • ز انکه هر جنسی رباید جنس خود ** گاو سوی شیر نر کی رو نهد
  • Because every kind is carried away (enraptured) by its own kind: how should the ox turn its face towards the fierce lion?

  • گرگ بر یوسف کجا عشق آورد ** جز مگر از مکر تا او را خورد
  • How should the wolf bear love for Joseph, unless, perchance, through cunning, in order to devour him?

  • چون ز گرگی وارهد محرم شود ** چون سگ کهف از بنی آدم شود
  • When it is delivered from wolfishness, it will become familiar (with him); like the dog of the Cave, it will become one of the sons of Adam.

  • چون ابو بکر از محمد برد بو ** گفت هذا لیس وجه کاذب‏
  • When Abú Bakr smelt (made his first acquaintance with) Mohammed, he said, “This is not a face that lies;”

  • چون نبد بو جهل از اصحاب درد ** دید صد شق قمر باور نکرد 2060
  • (But) since Bú Jahl was not of those in sympathy (with Mohammed), he saw a hundred cleavings of the moon, and believed not.

  • دردمندی کش ز بام افتاد طشت ** زو نهان کردیم حق پنهان نگشت‏
  • The sorrowful (lover of God), whose bowl has fallen from the roof—we (would) hide the Truth from him, (but) it does not become hid;

  • و انکه او جاهل بد از دردش بعید ** چند بنمودند و او آن را ندید
  • While he that is ignorant (of God) and a stranger to His sorrow (love)—how often has it been shown, and he has not seen it!

  • آینه‏ی دل صاف باید تا در او ** واشناسی صورت زشت از نکو
  • The mirror of the heart must be clear, in order that you may know therein the ugly form from the beautiful.

  • ترک گفتن آن مرد ناصح بعد از مبالغه‏ی پند مغرور خرس را
  • How the man of sincere counsel, after having done his utmost in (the way of) admonition, took leave of him who was deluded by (his confidence in) the bear.

  • آن مسلمان ترک ابله کرد و تفت ** زیر لب لاحول‏گویان باز رفت‏
  • That Moslem left the foolish man and quickly, saying Lá hawl under his lip (breath), went back (to his abode).

  • گفت چون از جد و پندم وز جدال ** در دل او بیش می‏زاید خیال‏ 2065
  • He said, “Inasmuch as from my earnestness and admonition and from (my) disputing (with him), (the only result is that) vain fancies are being born in his mind more (and more),

  • پس ره پند و نصیحت بسته شد ** امر أعرض عنهم پیوسته شد
  • Therefore the road of admonition and counsel has become barred: the command, ‘Turn aside from them,’ has arrived.”

  • چون دوایت می‏فزاید درد پس ** قصه با طالب بگو بر خوان عبس‏
  • When your remedy increases the disease, then (leave him who will not be cured, and) tell your story to one that seeks (to hear the Truth). Read (the chapter of the Qur’án, which begins with the word) ‘Abasa (he frowned):

  • چون که اعمی طالب حق آمده ست ** بهر فقر او را نشاید سینه خست‏
  • “As the blind man has come seeking the Truth, ‘tis not meet to wound his breast (by turning aside from him) on account of his poverty.

  • تو حریصی بر رشاد مهتران ** تا بیاموزند عام از سروران‏
  • Thou (Mohammed) art eager for the great ones to take the right way, in order that the common folk may learn from the rulers.

  • احمدا دیدی که قومی از ملوک ** مستمع گشتند گشتی خوش که بوک‏ 2070
  • O Ahmad (Mohammed), thou hast seen that a company of princes have become ready to listen (to thee), and thou art pleased (with the hope) that, maybe,

  • این رئیسان یار دین گردند خوش ** بر عرب اینها سرند و بر حبش‏
  • These chieftains will become good friends of the Religion (Islam), (for) they are lords over the Arabs and the Abyssinians,

  • بگذرد این صیت از بصره و تبوک ** ز انکه الناس علی دین الملوک‏
  • (And that) the fame of this will pass beyond Basra and Tabúk, since ‘people follow the religion of their kings.’

  • زین سبب تو از ضریر مهتدی ** رو بگردانیدی و تنگ آمدی‏
  • For this cause thou hast averted thy face from the blind man that was led into the right way, and hast become vexed,

  • که در این فرصت کم افتد این مناخ ** تو ز یارانی و وقت تو فراخ‏
  • Saying (to him), ‘This gathering (of strangers) seldom falls out so opportunely, (whereas) you are one of my friends, and your time is ample.

  • مزدحم می‏گردیم در وقت تنگ ** این نصیحت می‏کنم نه از خشم و جنگ‏ 2075
  • You are urgent with me at an inconvenient time. I give you this admonition, (but) not in anger and strife.’

  • احمدا نزد خدا این یک ضریر ** بهتر از صد قیصر است و صد وزیر
  • O Ahmad, in the sight of God this one blind man is better than a hundred emperors and a hundred viziers.

  • یاد الناس معادن هین بیار ** معدنی باشد فزون از صد هزار
  • Take heed., remember (the adage), ‘Men are mines’: one mine may be more than a hundred thousand.