راز را گر می‌نیاری در میان ** درکها را تازه کن از قشر آن
If thou wilt not communicate the mystery, (at least) refresh (our) apprehensions with the husk thereof.
نطقها نسبت به تو قشرست لیک ** پیش دیگر فهمها مغزست نیک 20
(My) spoken words are (only) a husk in relation to thee, but they are a good kernel for other understandings.
آسمان نسبت به عرش آمد فرود ** ورنه بس عالیست سوی خاک‌تود
The sky is low in relation to the empyrean; else, in respect of the earth-mound, it is exceedingly high.
من بگویم وصف تو تا ره برند ** پیش از آن کز فوت آن حسرت خورند
I will tell thy description in order that they (my hearers) may take their way (towards thee) ere they grieve at the loss of that (opportunity).
نور حقی و به حق جذاب جان ** خلق در ظلمات وهم‌اند و گمان
Thou art the Light of God and a mighty drawer of the soul to God. His creatures are in the darkness of vain imagination and opinion.
شرط تعظیمست تا این نور خوش ** گردد این بی‌دیدگان را سرمه‌کش
Reverence is the necessary condition for this goodly Light to bestow a salve on these sightless ones.
نور یابد مستعد تیزگوش ** کو نباشد عاشق ظلمت چو موش 25
The ready sharp-eared man gains the Light—he who is not in love with darkness like a mouse.
سست‌چشمانی که شب جولان کنند ** کی طواف مشعله‌ی ایمان کنند
The weak-eyed (bat-like) ones that go about at night, how shall they make a circuit round the Cresset of the Faith?
نکته‌های مشکل باریک شد ** بند طبعی که ز دین تاریک شد
Difficult subtle points of disputation are the chains of (hold in bondage) the nature that has become dark (blind) to the (true) Religion.
تا بر آراید هنر را تار و پود ** چشم در خورشید نتواند گشود
So long as he (such an one) decks out the warp and woof of (his own) cleverness, he cannot open his eyes to the Sun.
هم‌چو نخلی برنیارد شاخها ** کرده موشانه زمین سوراخها
He does not lift up branches (to the sky) like a date-palm: he has bored holes in the earth after the fashion of mice.
چار وصفست این بشر را دل‌فشار ** چارمیخ عقل گشته این چهار 30
This humankind have four heart-oppressing qualities: these four have become the gibbet of Reason.
تفسیر خذ اربعة من الطیر فصرهن الیک
Commenting on “Take four birds and turn them towards thee.”
تو خلیل وقتی ای خورشیدهش ** این چهار اطیار ره‌زن را بکش
O thou whose intelligence is (resplendent) as the Sun, thou art the Khalíl (Abraham) of the time: kill these four birds that infest the Way,
زانک هر مرغی ازینها زاغ‌وش ** هست عقل عاقلان را دیده‌کش
Because each of them, crow-like, is plucking the eye from the intellect of the intelligent.
چار وصف تن چو مرغان خلیل ** بسمل ایشان دهد جان را سبیل
The four bodily qualities resemble the birds of Khalíl: their slaughter makes way for the soul (to ascend).
ای خلیل اندر خلاص نیک و بد ** سر ببرشان تا رهد پاها ز سد
O Khalíl, in (accomplishing) the deliverance of good and bad (alike), cut off their heads that the feet (of the people) may escape from the barrier (which confines them).
کل توی و جملگان اجزای تو ** بر گشا که هست پاشان پای تو 35
Thou art all, and they all are parts of thee: open (the prison), for their feet are thy feet.
از تو عالم روح زاری می‌شود ** پشت صد لشکر سواری می‌شود
By thee the (whole) world is made a place abounding in spirit: a single cavalier becomes the support of a hundred armies.
زانک این تن شد مقام چار خو ** نامشان شد چار مرغ فتنه‌جو
Inasmuch as this body is the abode (nest) of (these) four dispositions, they are named the four mischief-seeking birds.
خلق را گر زندگی خواهی ابد ** سر ببر زین چار مرغ شوم بد
If thou wish the people to have everlasting life, cut off the heads of these four foul and evil birds,
بازشان زنده کن از نوعی دگر ** که نباشد بعد از آن زیشان ضرر
(And then) revive them again in another sort, so that afterwards no harm will be done by them.
The four immaterial birds which infest the Way have made their home in the hearts of the people.
چون امیر جمله دلهای سوی ** اندرین دور ای خلیفه‌ی حق توی
Since in this epoch thou, O Vicegerent of God, art the commander of all righteous hearts,
سر ببر این چار مرغ زنده را ** سر مدی کن خلق ناپاینده را
Cut off the heads of these four live birds and make everlasting the creatures that are not enduring for ever.
بط و طاوسست و زاغست و خروس ** این مثال چار خلق اندر نفوس
There is the duck and the peacock and the crow and the cock: these are a parable of the four (evil) dispositions in (human) souls.
بط حرصست و خروس آن شهوتست ** جاه چون طاوس و زاغ امنیتست
The duck is greed, and the cock is lust; eminence is like the peacock, and the crow is (worldly) desire.
منیتش آن که بود اومیدساز ** طامع تابید یا عمر دراز 45
His (the crow's) object of desire is this, that he forms hopes and wishes for immortality or long life.
بط حرص آمد که نولش در زمین ** در تر و در خشک می‌جوید دفین
The duck is greed, for her bill is always in the ground, seeking what is buried in the wet and dry.
یک زمان نبود معطل آن گلو ** نشنود از حکم جز امر کلوا
That gullet (of hers) is never idle for a moment: it hearkens unto naught of the (Divine) ordinance save the command “Eat ye!”
هم‌چو یغماجیست خانه می‌کند ** زود زود انبان خود پر می‌کند
’Tis like the looter who digs up (ravages) the house and very quickly fills his bag,
اندر انبان می‌فشارد نیک و بد ** دانه‌های در و حبات نخود
Cramming into the bag good and bad (indifferently), single pearls and chickpeas,
تا مبادا یاغیی آید دگر ** می‌فشارد در جوال او خشک و تر 50
Cramming dry and wet into the sack, for fear lest another enemy should arrive.
وقت تنگ و فرصت اندک او مخوف ** در بغل زد هر چه زودتر بی‌وقوف
Time presses, the opportunity is small, he is terrified: without delay he heaves it under his arm as speedily as possible.
لیک مومن ز اعتماد آن حیات ** می‌کند غارت به مهل و با انات
But the true believer, from his confidence in that (Divine) Life, conducts his raid in a leisurely manner and with deliberation.
آمنست از فوت و از یاغی که او ** می‌شناسد قهر شه را بر عدو
He hath no fear of missing his chance or of the enemy, for he recognises the King's dominion over the enemy.
آمنست از خواجه‌تاشان دگر ** که بیایندش مزاحم صرفه‌بر 55
He hath no fear of the other fellow-servants coming to jostle him and gain the advantage,
عدل شه را دید در ضبط حشم ** که نیارد کرد کس بر کس ستم
(For) he perceived the King's justice in restraining his followers so that none durst do violence to any one.
لاجرم نشتابد و ساکن بود ** از فوات حظ خود آمن بود
Consequently he does not hurry and is calm: he hath no fear of missing his (appointed) portion.
بس تانی دارد و صبر و شکیب ** چشم‌سیر و مثرست و پاک‌جیب
He hath much deliberation and patience and long-suffering; he is contented and unselfish and pure of heart,
کین تانی پرتو رحمان بود ** وان شتاب از هزه‌ی شیطان بود
For this deliberation is the ray of the Merciful (God), while that haste is from the impulse of the Devil,
زانک شیطانش بترساند ز فقر ** بارگیر صبر را بکشد به عقر 60
Because the Devil frightens him (the greedy man) away from poverty and kills the beast of burden, patience, by stabbing.
از نبی بشنو که شیطان در وعید ** می‌کند تهدیدت از فقر شدید
Hear from the Qur’án that the Devil in menace is threatening thee with hard poverty,
تا خوری زشت و بری زشت و شتاب ** نی مروت نی‌تانی نی ثواب
That in haste thou mayst eat foul things and take foul things, (having in thee) no generosity, no deliberation, no merit acquired by good works.
لاجرم کافر خورد در هفت بطن ** دین و دل باریک و لاغر زفت بطن
Necessarily (therefore) the infidel takes his food in seven bowels: his religion and spirit are thin and lean, his belly fat.
در سبب ورود این حدیث مصطفی صلوات الله علیه که الکافر یاکل فی سبعة امعاء و المومن یاکل فی معا واحد
Concerning the occasion of the coming of the Tradition of Mustafá (Mohammed), the blessings of God be upon him, that the infidel takes his food in seven bowels, while the true believer takes his food in one bowel.
کافران مهمان پیغامبر شدند ** وقت شام ایشان به مسجد آمدند
The infidels became the guests of the Prophet: they came to the mosque at eventide,
که آمدیم ای شاه ما اینجا قنق ** ای تو مهمان‌دار سکان افق 65
Saying, “We have come here as visitors seeking hospitality, O King, O thou who art the entertainer of (all) the inhabitants of the world.
بی‌نواییم و رسیده ما ز دور ** هین بیفشان بر سر ما فضل و نور
We are destitute and have arrived from afar: hark, shed thy grace and light upon us!”
گفت ای یاران من قسمت کنید ** که شما پر از من و خوی منید
He said (to his Companions), “O my friends, divide (these guests amongst you), for ye are filled with me and with my nature.”
پر بود اجسام هر لشکر ز شاه ** زان زنندی تیغ بر اعدای جاه
The bodies of every army are filled with the King; hence they would draw the sword against (his) Majesty's enemies.