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3
1491-1540

  • سهل گردان ره نما توفیق ده ** یا تقاضا را بهل بر ما منه
  • The fulfilment of this (task), show the way, give aidance, or (else) relinquish the demand and do not lay (the burden) upon me!

  • چون ز مفلس زر تقاضا می‌کنی ** زر ببخشش در سر ای شاه غنی
  • Since Thou art demanding gold from an insolvent, give him gold in secret, O rich King!

  • بی تو نظم و قافیه شام و سحر ** زهره کی دارد که آید در نظر
  • Without Thee, how should poesy and rhyme dare to come into sight at eve or morn?

  • نظم و تجنیس و قوافی ای علیم ** بنده‌ی امر توند از ترس و بیم
  • Poesy and homonymy and rhymes, O Knowing One, are the slaves of Thy Command from fear and dread,

  • چون مسبح کرده‌ای هر چیز را ** ذات بی تمییز و با تمییز را 1495
  • Inasmuch as Thou hast made everything a glorifier (of Thee) —the undiscerning entity and the discerning (alike).

  • هر یکی تسبیح بر نوعی دگر ** گوید و از حال آن این بی‌خبر
  • Each glorifies (Thee) in a different fashion, and that one is unaware of the state of this one.

  • آدمی منکر ز تسبیح جماد ** و آن جماد اندر عبادت اوستاد
  • Man disbelieves in the glorification uttered by inanimate things, but those inanimate things are masters in (performing) worship.

  • بلک هفتاد و دو ملت هر یکی ** بی‌خبر از یکدگر واندر شکی
  • Nay, the two-and-seventy sects, every one, are unaware of (the real state of) each other and in a (great) doubt.

  • چون دو ناطق را ز حال همدگر ** نیست آگه چون بود دیوار و در
  • Since two speakers have no knowledge of each other's state, how will (it) be (with) wall and door?

  • چون من از تسبیح ناطق غافلم ** چون بداند سبحه‌ی صامت دلم 1500
  • Since I am heedless of the glorification uttered by one who speaks, how should my heart know the glorification performed by that which is mute?

  • هست سنی را یکی تسبیح خاص ** هست جبری را ضد آن در مناص
  • The Sunní is unaware of the Jabrí's (mode of) glorification; the Jabrí is unaffected by the Sunní's (mode of) glorification.

  • سنی از تسبیح جبری بی‌خبر ** جبری از تسبیح سنی بی اثر
  • The Sunní has a particular (mode of) glorification; the Jabrí has the opposite thereof in (taking) refuge (with God).

  • این همی‌گوید که آن ضالست و گم ** بی‌خبر از حال او وز امر قم
  • This one (the Jabrí) says, “He (the Sunní) is astray and lost,” (being) unaware of his (real) state and of the (Divine) command, “Arise (and preach)!”

  • و آن همی گوید که این را چه خبر ** جنگشان افکند یزدان از قدر
  • And that one (the Sunní) says, “What awareness has this one (the Jabrí)?” God, by fore-ordainment, hath cast them into strife.

  • گوهر هر یک هویدا می‌کند ** جنس از ناجنس پیدا می‌کند 1505
  • He maketh manifest the real nature of each, He displays the congener by (contrast with) the uncongenial.

  • قهر را از لطف داند هر کسی ** خواه دانا خواه نادان یا خسی
  • Every one knows (can distinguish) mercy from vengeance, whether he be wise or ignorant or vile,

  • لیک لطفی قهر در پنهان شده ** یا که قهری در دل لطف آمده
  • But a mercy that has become hidden in vengeance, or a vengeance that has sunk into the heart of mercy,

  • کم کسی داند مگر ربانیی ** کش بود در دل محک جانیی
  • No one knows except the divine (deified) man in whose heart is a spiritual touchstone.

  • باقیان زین دو گمانی می‌برند ** سوی لانه‌ی خود به یک پر می‌پرند
  • The rest hold (only) an opinion of these two (qualities): they fly to their nest with a single wing.

  • بیان آنک علم را دو پرست و گمان را یک پرست ناقص آمد ظن به پرواز ابترست مثال ظن و یقین در علم
  • Explaining that Knowledge has two wings, and Opinion (only) one: “Opinion is defective and curtailed in flight”; and a comparison illustrating opinion and certainty in knowledge.

  • علم را دو پر گمان را یک پرست ** ناقص آمد ظن به پرواز ابترست 1510
  • Knowledge has two wings, Opinion one wing: Opinion is defective and curtailed in flight.

  • مرغ یک‌پر زود افتد سرنگون ** باز بر پرد دو گامی یا فزون
  • The one-winged bird soon falls headlong; then again it flies up some two paces or (a little) more.

  • افت خیزان می‌رود مرغ گمان ** با یکی پر بر امید آشیان
  • The bird, Opinion, falling and rising, goes on with one wing in hope of (reaching) the nest.

  • چون ز ظن وا رست علمش رو نمود ** شد دو پر آن مرغ یک‌پر پر گشود
  • (But) when he has been delivered from Opinion, Knowledge shows its face to him: that one-winged bird becomes two-winged and spreads his wings.

  • بعد از آن یمشی سویا مستقیم ** نه علی وجهه مکبا او سقیم
  • After that, he walks erect and straight, not falling flat on his face or ailing.

  • با دو پر بر می‌پرد چون جبرئیل ** بی گمان و بی مگر بی قال و قیل 1515
  • He flies aloft with two wings, like Gabriel, without opinion and without peradventure and without disputation.

  • گر همه عالم بگویندش توی ** بر ره یزدان و دین مستوی
  • If all the world should say to him, “You are on the Way of God and (are following) the right religion,”

  • او نگردد گرم‌تر از گفتشان ** جان طاق او نگردد جفتشان
  • He will not be made hotter by their words: his lonely soul will not mate with them;

  • ور همه گویند او را گم‌رهی ** کوه پنداری و تو برگ کهی
  • And if they all should say to him, “You are astray: you think (you are) a mountain, and (in reality) you are a blade of straw,”

  • او نیفتد در گمان از طعنشان ** او نگردد دردمند از ظعنشان
  • He will not fall into opinion (doubt) because of their taunts, he will not be grieved by their departure (estrangement from him).

  • بلک گر دریا و کوه آید بگفت ** گویدش با گم‌رهی گشتی تو جفت 1520
  • Nay, if seas and mountains should come to speech and should say to him, “You are wedded to perdition,”

  • هیچ یک ذره نیفتد در خیال ** یا به طعن طاعنان رنجورحال
  • Not the least jot will he fall into phantasy or sickness on account of the taunts of the scoffers.

  • مثال رنجور شدن آدمی بوهم تعظیم خلق و رغبت مشتریان بوی و حکایت معلم
  • Parable of a man's being made (spiritually) ill by vain conceit of the veneration in which he is held by the people and of the supplication addressed to him by those seeking his favour; and the (following) story of the Teacher.

  • کودکان مکتبی از اوستاد ** رنج دیدند از ملال و اجتهاد
  • The boys in a certain school suffered at the hands of their master from weariness and toil.

  • مشورت کردند در تعویق کار ** تا معلم در فتد در اضطرار
  • They consulted about (the means of) stopping (his) work, so that the teacher should be reduced to the necessity (of letting them go),

  • چون نمی‌آید ورا رنجوریی ** که بگیرد چند روز او دوریی
  • (Saying), “Since no illness befalls him, which would cause him to take absence for several days,

  • تا رهیم از حبس و تنگی و ز کار ** هست او چون سنگ خارا بر قرار 1525
  • So that we might escape from (this) imprisonment and confinement and work, (what can we do?). He is fixed (here), like a solid rock.”

  • آن یکی زیرکتر این تدبیر کرد ** که بگوید اوستا چونی تو زرد
  • One, the cleverest (of them all), planned that he should say, “Master, how are you (so) pale?

  • خیر باشد رنگ تو بر جای نیست ** این اثر یا از هوا یا از تبیست
  • May it be well (with you)! Your colour is changed: this is the effect either of (bad) air or of a fever.”

  • اندکی اندر خیال افتد ازین ** تو برادر هم مدد کن این‌چنین
  • (He continued), “At this he (the master) will begin to fancy a little (that he is ill): do you too, brother, help (me) in like manner.

  • چون درآیی از در مکتب بگو ** خیر باشد اوستا احوال تو
  • When you come in through the door of the school, say (to him), ‘Master, is your state (of health) good?’

  • آن خیالش اندکی افزون شود ** کز خیالی عاقلی مجنون شود 1530
  • (Then) that fancy of his will increase a little, for by a fancy a sensible man is driven mad.

  • آن سوم و آن چارم و پنجم چنین ** در پی ما غم نمایند و حنین
  • After us let the third (boy) and the fourth and the fifth show sympathy and sorrow likewise,

  • تا چو سی کودک تواتر این خبر ** متفق گویند یابد مستقر
  • So that, when with one consent thirty boys successively tell this story, it may find lodgement (in his mind).”

  • هر یکی گفتش که شاباش ای ذکی ** باد بختت بر عنایت متکی
  • Each (of the boys) said to him (the ringleader), “Bravo, O sagacious one! May your fortune rest on the favour (of God)!”

  • متفق گشتند در عهد وثیق ** که نگرداند سخن را یک رفیق
  • They agreed, in firm covenant, that no fellow should alter the words;

  • بعد از آن سوگند داد او جمله را ** تا که غمازی نگوید ماجرا 1535
  • And afterwards he administered an oath to them all, lest any tell-tale should reveal the plot.

  • رای آن کودک بچربید از همه ** عقل او در پیش می‌رفت از رمه
  • The counsel of that boy prevailed over all (the others), his intellect was going in front of the (whole) flock.

  • آن تفاوت هست در عقل بشر ** که میان شاهدان اندر صور
  • There is the same difference in human intellect as (there is) amongst loved ones in (their outward) forms.

  • زین قبل فرمود احمد در مقال ** در زبان پنهان بود حسن رجال
  • From this point of view, Ahmad (Mohammed) said in talk, “The excellence of men is hidden in the tongue.”

  • عقول خلق متفاوتست در اصل فطرت و نزد معتزله متساویست تفاوت عقول از تحصیل علم است
  • People's intellects differ in their original nature, (though) according to the Mu‘tazilites they are (originally) equal and the difference in intellects arises from the acquisition of knowledge.

  • اختلاف عقلها در اصل بود ** بر وفاق سنیان باید شنود
  • You must hear (and believe) in accordance with the Sunnís (that) the difference in (people's) intellects was original,

  • بر خلاف قول اهل اعتزال ** که عقول از اصل دارند اعتدال 1540
  • In contradiction to the doctrine of the Mu‘tazilites, who hold that (all) intellects were originally equal,