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1
1081-1105

  • بر هوا تاویل قرآن می‌‌کنی ** پست و کژ شد از تو معنی سنی‌‌
  • Thou interpretest the Qur’án according to thy desire: by thee the sublime meaning is degraded and perverted.

  • زیافت تاویل رکیک مگس‌‌
  • The baseness of the foul interpretation given by the fly.

  • آن مگس بر برگ کاه و بول خر ** همچو کشتی‌‌بان همی‌‌افراشت سر
  • The fly was lifting up his head, like a pilot, on a blade of straw and (a pool of) ass's urine.

  • گفت من دریا و کشتی خوانده‌‌ام ** مدتی در فکر آن می‌‌مانده‌‌ام‌‌
  • “I have called (them) sea and ship,” said he; “I have been pondering over that (interpretation) for a long while.

  • اینک این دریا و این کشتی و من ** مرد کشتیبان و اهل و رایزن‌‌
  • Look! here is this sea and this ship, and I am the pilot and skilled (in navigation) and judicious.”

  • بر سر دریا همی‌‌راند او عمد ** می‌‌نمودش آن قدر بیرون ز حد 1085
  • He was propelling the raft on the “sea”: that (small) quantity appeared to him illimitable.

  • بود بی‌‌حد آن چمین نسبت بدو ** آن نظر که بیند آن را راست کو
  • That urine was boundless in relation to him: where was the vision that should see it truly?

  • عالمش چندان بود کش بینش است ** چشم چندین بحر هم چندینش است‌‌
  • His world extends (just) as far as his sight reaches; his eye is so big, his “sea” is big in the same proportion.

  • صاحب تاویل باطل چون مگس ** وهم او بول خر و تصویر خس‌‌
  • So with the false interpreter (of the Qur’án): like the fly, his imagination is (foul as) ass's urine and his conception (worthless as) a straw.

  • گر مگس تاویل بگذارد به رای ** آن مگس را بخت گرداند همای‌‌
  • If the fly leave off interpreting by (following his own) opinion, Fortune will turn that fly into a humáy.

  • آن مگس نبود کش این عبرت بود ** روح او نی در خور صورت بود 1090
  • One who possesses this (Divine) indication (of the true meaning) is not a fly: his spirit is not analogous to his (outward) form.

  • تولیدن شیر از دیر آمدن خرگوش‌‌
  • How the lion roared wrathfully because the hare was late in coming.

  • همچو آن خرگوش کاو بر شیر زد ** روح او کی بود اندر خورد قد
  • As (for example) the hare who struck against the lion: how was his spirit analogous to his stature?

  • شیر می‌‌گفت از سر تیزی و خشم ** کز ره گوشم عدو بر بست چشم‌‌
  • The lion from fury and rage was saying, “By means of my ear the enemy has bound up my eye.

  • مکرهای جبریانم بسته کرد ** تیغ چوبینشان تنم را خسته کرد
  • The tricks of the necessitarians have bound me (in captivity); their wooden sword has wounded my body.

  • زین سپس من نشنوم آن دمدمه ** بانگ دیوان است و غولان آن همه‌‌
  • After this I will not hearken to their palaver: all that is (only meant to deceive, like) the cry of demons and ghouls.

  • بردران ای دل تو ایشان را مه‌‌ایست ** پوستشان بر کن کشان جز پوست نیست‌‌ 1095
  • O my heart, tear them to pieces, do not lag; rend their skins, for they have naught but skin.”

  • پوست چه بود گفتهای رنگ رنگ ** چون زره بر آب کش نبود درنگ‌‌
  • What is skin? Specious words, like ripples on water which have no continuance.

  • این سخن چون پوست و معنی مغز دان ** این سخن چون نقش و معنی همچو جان‌‌
  • Know that these words are as the skin (rind), and the meaning is (as) the kernel; these words are as the form, and the meaning is like the spirit.

  • پوست باشد مغز بد را عیب پوش ** مغز نیکو را ز غیرت غیب پوش‌‌
  • The skin hides the defect of the bad kernel; it (also) hides jealously the secrets of the good kernel.

  • چون قلم از باد بد دفتر ز آب ** هر چه بنویسی فنا گردد شتاب‌‌
  • When the pen is of wind and the scroll of water, whatever you write perishes speedily;

  • نقش آب است ار وفا جویی از آن ** باز گردی دستهای خود گزان‌‌ 1100
  • It is written on water: if you seek constancy from it, you will return biting your hands (in disappointment).

  • باد در مردم هوا و آرزوست ** چون هوا بگذاشتی پیغام هوست‌‌
  • The wind in men is vanity and desire; when you have abandoned vanity, (then) is (the time for) the message from Him (God).

  • خوش بود پیغامهای کردگار ** کاو ز سر تا پای باشد پایدار
  • Sweet are the messages of the Maker, for it (that message) from head to foot (from first to last) is enduring.

  • خطبه‌‌ی شاهان بگردد و آن کیا ** جز کیا و خطبه‌‌های انبیا
  • The khutbas for kings change (and pass), and their empire; (all will pass) except the empire and khutbas (insignia) of the prophets,

  • ز آن که بوش پادشاهان از هواست ** بار نامه‌‌ی انبیا از کبریاست‌‌
  • Because the pomp of kings is from (earthly) vanity, (while) the glorious privilege of the prophets is from (Divine) Majesty.

  • از درمها نام شاهان بر کنند ** نام احمد تا ابد بر می‌‌زنند 1105
  • The names of kings are removed from the dirhems, (but) the name of Ahmad (Mohammed) is stamped on them for ever.