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4
1383-1432

  • مسجدست آن دل که جسمش ساجدست ** یار بد خروب هر جا مسجدست
  • The mosque is the heart to which the body bows down: wherever the mosque is, the bad companion is the carob.

  • یار بد چون رست در تو مهر او ** هین ازو بگریز و کم کن گفت وگو
  • When love for a bad companion has grown in you, beware, flee from him and do not converse (with him).

  • برکن از بیخش که گر سر بر زند ** مر ترا و مسجدت را بر کند 1385
  • Tear it up by the root, for if it shoot up its head it wilt demolish (both) you and your mosque.

  • عاشقا خروب تو آمد کژی ** هم‌چو طفلان سوی کژ چون می‌غژی
  • O lover, your carob is falseness: why do you creep, like children, towards the false?

  • خویش مجرم دان و مجرم گو مترس ** تا ندزدد از تو آن استاد درس
  • Know yourself a sinner and calf yourself a sinner—do not be afraid—so that that Master may not steal (secretly take away) the lesson from you.

  • چون بگویی جاهلم تعلیم ده ** این چنین انصاف از ناموس به
  • When you say, “I am ignorant; give (me) instruction,” such fair-dealing is better than (a false) reputation.

  • از پدر آموز ای روشن‌جبین ** ربنا گفت و ظلمنا پیش ازین
  • Learn from your father (Adam), O clear-browed man: he said heretofore, “O our Lord” and “We have done wrong.”

  • نه بهانه کرد و نه تزویر ساخت ** نه لوای مکر و حیلت بر فراخت 1390
  • He made no excuse, nor did he invent falsehood nor lift up the banner of deceit and evasion.

  • باز آن ابلیس بحث آغاز کرد ** که بدم من سرخ رو کردیم زرد
  • That Iblís, on the other hand, began to dispute, saying, “I was red-faced (honourable): Thou hast made me yellow (disgraced).

  • رنگ رنگ تست صباغم توی ** اصل جرم و آفت و داغم توی
  • The colour is Thy colour: Thou art my dyer, Thou art the origin of my sin and bane and brand.”

  • هین بخوان رب بما اغویتنی ** تا نگردی جبری و کژ کم تنی
  • Beware! Recite (the text) because Thou hast seduced me, in order that you may not become a necessitarian and may not weave untruth.

  • بر درخت جبر تا کی بر جهی ** اختیار خویش را یک‌سو نهی
  • How long will you leap up the tree of necessitarianism and lay your free-will aside,

  • هم‌چو آن ابلیس و ذریات او ** با خدا در جنگ و اندر گفت و گو 1395
  • Like that Iblís and his progeny, (engaged) in battle and argument with God?

  • چون بود اکراه با چندان خوشی ** که تو در عصیان همی دامن کشی
  • How should there be compulsion when you are trailing your skirt (sweeping along) into sin with such complacence?

  • آن‌چنان خوش کس رود در مکرهی ** کس چنان رقصان دود در گم‌رهی
  • Does any one under compulsion walk so complacently? Does any one, having lost his way’, go dancing (gleefully) like that?

  • بیست مرده جنگ می‌کردی در آن ** کت همی‌دادند پند آن دیگران
  • You were fighting like twenty men (to prevail) in the matter concerning which those others were giving you good advice.

  • که صواب اینست و راه اینست و بس ** کی زند طعنه مرا جز هیچ‌کس
  • You said, “This is right and this is the only (approved) way: how should any one but a nobody (worthless person) rail at me?”

  • کی چنین گوید کسی کو مکر هست ** چون چنین جنگد کسی کو بی‌رهست 1400
  • How should one who is compelled speak thus? How should one who has lost his way wrangle like this?

  • هر چه نفست خواست داری اختیار ** هر چه عقلت خواست آری اضطرار
  • Whatever your fleshly soul desires, you have free-will (in regard to that); whatever your reason desires, you plead necessity (as an excuse for rejecting it).

  • داند او کو نیک‌بخت و محرمست ** زیرکی ز ابلیس و عشق از آدمست
  • He that is blessed and familiar (with spiritual mysteries) knows that intelligence is of Iblís, while love is of Adam.

  • زیرکی سباحی آمد در بحار ** کم رهد غرقست او پایان کار
  • Intelligence is (like) swimming in the seas: he (the swimmer) is not saved: he is drowned at the end of the business.

  • هل سباحت را رها کن کبر و کین ** نیست جیحون نیست جو دریاست این
  • Leave off swimming, let pride and enmity go: this is not a Jayhun (Oxus) or a (lesser) river, it is an ocean;

  • وانگهان دریای ژرف بی‌پناه ** در رباید هفت دریا را چو کاه 1405
  • And, moreover, (it is) the deep Ocean without refuge: it sweeps away the seven seas like straw.

  • عشق چون کشتی بود بهر خواص ** کم بود آفت بود اغلب خلاص
  • Love is as a ship for the elect: seldom is calamity (the result); for the most part it is deliverance.

  • زیرکی بفروش و حیرانی بخر ** زیرکی ظنست و حیرانی نظر
  • Sell intelligence and buy bewilderment: intelligence is opinion, while bewilderment is (immediate) vision.

  • عقل قربان کن به پیش مصطفی ** حسبی الله گو که الله‌ام کفی
  • Sacrifice your understanding in the presence of Mustafá (Mohammed) say, “hasbiya ‘lláh, for God sufficeth me.”

  • هم‌چو کنعان سر ز کشتی وا مکش ** که غرورش داد نفس زیرکش
  • Do not draw back your head from the ship (ark), like Kan‘án (Canaan), whom his intelligent soul deluded,

  • که برآیم بر سر کوه مشید ** منت نوحم چرا باید کشید 1410
  • Saying, “I will go up to the top of the lofty mountain: why must I bear gratitude (be under an obligation) to Noah?”

  • چون رمى از منتش اى بىرشد ** كه خدا هم منت او مىكشد
  • How should you recoil from being grateful to him, O unrighteous one, when even God bears gratitude to him?

  • چون رمی از منتش بر جان ما ** چونک شکر و منتش گوید خدا
  • How should gratitude to him not be (as an obligation) on our souls, when God gives him words of thankful praise and gratitude?

  • تو چه دانی ای غراره‌ی پر حسد ** منت او را خدا هم می‌کشد
  • What do you know (about his exalted state), O sack full of envy? Even God bears gratitude to him.

  • کاشکی او آشنا ناموختی ** تا طمع در نوح و کشتی دوختی
  • Would that he (one like Kan‘án) had not learned to swim, so that he might have fixed his hope on Noah and the ark!

  • کاش چون طفل از حیل جاهل بدی ** تا چو طفلان چنگ در مادر زدی 1415
  • Would that, like a child, he had been ignorant of devices, so that, like children, he might have clung to his mother,

  • یا به علم نقل کم بودی ملی ** علم وحی دل ربودی از ولی
  • Or that he had not been filled with traditional knowledge, (but) had carried away from a saint the knowledge divinely revealed to the heart!

  • با چنین نوری چو پیش آری کتاب ** جان وحی آسای تو آرد عتاب
  • When you bring forward a book (in rivalry) with such a light (of inspiration), your soul, that resembles inspiration (in its nature), reproaches (you).

  • چون تیمم با وجود آب دان ** علم نقلی با دم قطب زمان
  • Know that beside the breath (words) of the Qutb of the time traditional knowledge is like performing the ritual ablution with sand when there is water (available).

  • خویش ابله کن تبع می‌رو سپس ** رستگی زین ابلهی یابی و بس
  • Make yourself foolish (simple) and follow behind (him): only by means of this foolishness will you gain deliverance.

  • اکثر اهل الجنه البله ای پسر ** بهر این گفتست سلطان البشر 1420
  • On this account, O father, the Sultan of mankind (Mohammed hath said, “Most of the people of Paradise are the foolish.”

  • زیرکی چون کبر و باد انگیز تست ** ابلهی شو تا بماند دل درست
  • Since, intelligence is the exciter of pride and vanity in you, become a fool in order that your heart may remain sound—

  • ابلهی نه کو به مسخرگی دوتوست ** ابلهی کو واله و حیران هوست
  • Not the fool that is bent double (abases himself) in buffoonery, (but) the fool that is distraught and bewildered (lost) in Him (God).

  • ابلهان‌اند آن زنان دست بر ** از کف ابله وز رخ یوسف نذر
  • The foolish are (like) those women (of Egypt) who cut their hands—foolish in respect of their hands, (but) giving (wise) notice to beware of the face (beauty) of Joseph.

  • عقل را قربان کن اندر عشق دوست ** عقلها باری از آن سویست کوست
  • Sacrifice your intellect in love for the Friend: anyhow, (all) intellects are from the quarter where He is.

  • عقلها آن سو فرستاده عقول ** مانده این سو که نه معشوقست گول 1425
  • The (spiritually) intelligent have sent their intellects to that quarter: (only) the dolt has remained in this quarter where the’ Beloved is not.

  • زین سر از حیرت گر این عقلت رود ** هر سو مویت سر و عقلی شود
  • If, from bewilderment, this intellect of yours go out of this head, every head (tip) of your hair will become (a new) head and intellect.

  • نیست آن سو رنج فکرت بر دماغ ** که دماغ و عقل روید دشت و باغ
  • In that quarter the trouble of thinking is. not (incumbent) on the brain, for (there) the brain and intellect (spontaneously) produce fields and orchards (of spiritual knowledge).

  • سوی دشت از دشت نکته بشنوی ** سوی باغ آیی شود نخلت روی
  • (If you turn) towards the field, you will hear from the field a subtle discourse; (if) you come to the orchard, your palm- tree will become fresh and flourishing.

  • اندرین ره ترک کن طاق و طرنب ** تا قلاوزت نجنبد تو مجنب
  • In this Way abandon ostentation: do not move unless your (spiritual) guide move.

  • هر که او بی سر بجنبد دم بود ** جنبشش چون جنبش کزدم بود 1430
  • Any one who moves without the head (guide) is a (mere) tail (base and contemptible): his movement is like the movement of the scorpion.

  • کژرو و شب کور و زشت و زهرناک ** پیشه‌ی او خستن اجسام پاک
  • Going crookedly, night-blind and ugly and venomous—his trade is the wounding of the pure bodies (of the unworldly).

  • سر بکوب آن را که سرش این بود ** خلق و خوی مستمرش این بود
  • Beat the head of him whose inmost spirit is (like) this, and whose permanent nature and disposition is (like) this.