عقلها از نور من افروختند ** مکرها از مکر من آموختند1475
(All) intellects have been kindled by My light; (all) plots have been learned from My plotting.
چیست خود آلاجق آن ترکمان ** پیش پای نره پیلان جهان
What indeed is the Turcoman's tent of black felt before the feet of the male (fierce) elephants of this world?
آن چراغ او به پیش صرصرم ** خود چه باشد ای مهین پیغامبرم
Before My sarsar wind what in sooth is that lamp of his (contrivance), O My greatest prophet?
خیز در دم تو بصور سهمناک ** تا هزاران مرده بر روید ز خاک
Do thou arise and blow on the terrible trumpet, that thousands of the dead may spring up from the earth.
چون تو اسرافیل وقتی راست‌خیز ** رستخیزی ساز پیش از رستخیز
Since thou art the upright-rising Isráfíl (Seraphiel) of the time, make a resurrection ere the Resurrection.
هر که گوید کو قیامت ای صنم ** خویش بنما که قیامت نک منم1480
O beloved, if any one say, ‘Where is the Resurrection?’ show thyself, saying, ‘Behold, I am the Resurrection.
در نگر ای سایل محنت‌زده ** زین قیامت صد جهان افزون شده
Look, O questioner who art stricken with tribulation, (and see) that from this resurrection a hundred worlds have grown!’
ور نباشد اهل این ذکر و قنوت ** پس جواب الاحمق ای سلطان سکوت
And if he (the scoffer) be not fit for this praise (of Me) and humble supplication, then, O (spiritual) Sultan, the (proper) reply to a fool is silence.
ز آسمان حق سکوت آید جواب ** چون بود جانا دعا نامستجاب
From God's Heaven silence comes in reply when, O (dear) soul, the prayer is unanswered.”
ای دریغا وقت خرمنگاه شد ** لیک روز از بخت ما بیگاه شد
Oh, alas, ’tis harvest-time, but by our (ill) fortune the day has become late.
وقت تنگست و فراخی این کلام ** تنگ می‌آید برو عمر دوام1485
Time is pressing, and the amplitude of this (subject of) discussion (is such that) a perpetual life will be (too) restricted for it.
نیزه‌بازی اندرین کوه‌های تنگ ** نیزه‌بازان را همی آرد به تنگ
To dart the lance in these narrow lanes brings to disgrace those who dart the lance.
وقت تنگ و خاطر و فهم عوام ** تنگ‌تر صد ره ز وقت است ای غلام
The time is narrow (limited), and the mind and understanding of the vulgar is narrower a hundredfold than the time, O youth.
چون جواب احمق آمد خامشی ** این درازی در سخن چون می‌کشی
Inasmuch as silence is the (proper) reply to the fool, how art thou thus prolonging the discourse?
از کمال رحمت و موج کرم ** می‌دهد هر شوره را باران و نم
(Because) He (God), from the perfection of His mercy and the waves of His bounty, bestows rain and moisture on every barren soil.
در بیان آنک ترک الجواب جواب مقرر این سخن کی جواب الاحمق سکوت شرح این هر دو درین قصه است کی گفته می‌آید
Showing that (the proverb), "Omission to reply is a reply," confirms the saying that silence is the (proper) reply to the fool. The explanation of both these (sayings) is (contained) in the story which will now be related.
بود شاهی بود او را بنده‌ای ** مرده عقلی بود و شهوت‌زنده‌ای1490
There was a king: he had a slave; he (the slave) was one whose reason was dead and whose lust was alive.
خرده‌های خدمتش بگذاشتی ** بد سگالیدی نکو پنداشتی
He would neglect the niceties of service to him (the king): he was thinking evil and deeming (it) good.
گفت شاهنشه جرااش کم کنید ** ور بجنگد نامش از خط بر زنید
The monarch said, “Reduce his allowance, and if he wrangle strike his name off the roll.”
عقل او کم بود و حرص او فزون ** چون جرا کم دید شد تند و حرون
His reason was deficient, his cupidity excessive: when he saw the allowance reduced he became violent and refractory.
عقل بودی گرد خود کردی طواف ** تا بدیدی جرم خود گشتی معاف
Had there been reason (in him), he would have made a circuit round himself, in order that he might see his offence and become forgiven.
چون خری پابسته تندد از خری ** هر دو پایش بسته گردد بر سری1495
When, on account of asininity, a tethered ass becomes violent, both his (fore-)legs will be shackled in addition.
پس بگوید خر که یک بندم بست ** خود مدان کان دو ز فعل آن خسست
Then the ass will say, “One tether is enough for me”; (but) in sooth do not think (that such is the case), for those two are (result) from the action of that vile creature.
در تفسیر این حدیث مصطفی علیه‌السلام کی ان الله تعالی خلق الملائکة و رکب فیهم العقل و خلق البهائم و رکب فیها الشهوة و خلق بنی آدم و رکب فیهم العقل و الشهوة فمن غلب عقله شهوته فهو اعلی من الملائکة و من غلب شهوته عقله فهو ادنی من البهائم
In exposition of the following Hadíth of Mustafá (Mohammed), on whom be peace: "Verily, the most High God created the angels and set reason in them, and He created the beasts and set lust in them, and He created the sons of Adam and set in them reason and lust; and he whose reason prevails over his lust is higher than the angels, and he whose lust prevails over his reason is lower than the beasts."
در حدیث آمد که یزدان مجید ** خلق عالم را سه گونه آفرید
It is related in the Hadíth that the majestical God created the creatures of the world (in) three kinds.
یک گره را جمله عقل و علم و جود ** آن فرشته‌ست او نداند جز سجود
One class (He made) entirely reason and knowledge and munificence; that is the angel: he knoweth naught but prostration in worship.
نیست اندر عنصرش حرص و هوا ** نور مطلق زنده از عشق خدا
In his original nature is no concupiscence and sensuality: he is absolute light, (he is) living through (his) love of God.