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4
1409-1458

  • 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.

  • خود صلاح اوست آن سر کوفتن ** تا رهد جان‌ریزه‌اش زان شوم‌تن
  • In sooth ‘tis good for him to beat this head (of his), so that his puny-soul may be delivered from that ill-starred body.

  • واستان آن دست دیوانه سلاح ** تا ز تو راضی شود عدل و صلاح
  • Take away the weapons from the madman’s hand, that Justice and Goodness may be satisfied with you.

  • چون سلاحش هست و عقلش نه ببند ** دست او را ورنه آرد صد گزند 1435
  • Since he has weapons and has no understanding, shackle his hand; otherwise he will inflict a hundred injuries.

  • بیان آنک حصول علم و مال و جاه بدگوهران را فضیحت اوست و چون شمشیریست کی افتادست به دست راه‌زن
  • Explaining that the acquisition of knowledge and wealth and rank by men of evil nature is the (means of) exposing him (such a one) to shame and is like a sword that has fallen into the hand of a brigand.

  • بدگهر را علم و فن آموختن ** دادن تیغی به دست راه‌زن
  • To teach the evil-natured man knowledge and skill is to put a sword in the hand of a brigand.

  • تیغ دادن در کف زنگی مست ** به که آید علم ناکس را به دست
  • It is better to put a sword in the hand of an intoxicated negro than that knowledge should come into the possession of a worthless person.

  • علم و مال و منصب و جاه و قران ** فتنه آمد در کف بدگوهران
  • Knowledge and wealth and office’ and rank and fortune are a mischief in the hands of the evil-natured.

  • پس غزا زین فرض شد بر مومنان ** تا ستانند از کف مجنون سنان
  • Therefore the Holy War was made obligatory on the true believers for this purpose, (namely) that they might take the spear-point from the hand of the madman.

  • جان او مجنون تنش شمشیر او ** واستان شمشیر را زان زشت‌خو 1440
  • His (the evil-natured man's) spirit is (like) the madman, and his body is (like) his (the madman's) sword: take away the sword from that wicked man!

  • آنچ منصب می‌کند با جاهلان ** از فضیحت کی کند صد ارسلان
  • How should a hundred lions inflict the shame which (high) office inflicts upon the ignorant?

  • عیب او مخفیست چون آلت بیافت ** مارش از سوراخ بر صحرا شتافت
  • His vice is hidden, (but) when he got the instrument (gained power), his snake, (coming out) from its hole, sped along the plain.

  • جمله صحرا مار و کزدم پر شود ** چونک جاهل شاه حکم مر شود
  • The entire plain is filled with snakes and scorpions when the ignorant man becomes king (master) of the bitter (harsh) decree.

  • مال و منصب ناکسی که آرد به دست ** طالب رسوایی خویش او شدست
  • The worthless person who acquires wealth and office has become the seeker of his own disgrace.

  • یا کند بخل و عطاها کم دهد ** یا سخا آرد بنا موضع نهد 1445
  • Either he behaves stingily and gives few presents, or he shows generosity and bestows (them) in the wrong place (unsuitably).

  • شاه را در خانه‌ی بیذق نهد ** این چنین باشد عطا که احمق دهد
  • He puts the king in the house (square) of the pawn: the gifts which a fool makes are like this.

  • حکم چون در دست گمراهی فتاد ** جاه پندارید در چاهی فتاد
  • When authority falls into the hands of one who has lost the (right) way, he deems it to be a high position (jáh), (but in reality) he has fallen into a pit (cháh).

  • راه نمی‌داند قلاووزی کند ** جان زشت او جهان‌سوزی کند
  • He does not know the way, (yet) he acts as guide: his wicked spirit makes a world-conflagration.

  • طفل راه فقر چون پیری گرفت ** پی‌روان را غول ادباری گرفت
  • When (one who is as) a child in the Way of (spiritual) poverty assumes the part of an Elder (Director of souls), the ghoul of unblessedness seizes those who follow (him).

  • که بیا تا ماه بنمایم ترا ** ماه را هرگز ندید آن بی‌صفا 1450
  • “Come,” says he, “for I will show thee the moon”; (yet) that impure one never saw the moon.

  • چون نمایی چون ندیدستی به عمر ** عکس مه در آب هم ای خام غمر
  • How wilt thou show (the moon) when during (all) thy life thou hast not seen even the reflexion of the moon in the water, O half-baked dunce?

  • احمقان سرور شدستند و ز بیم ** عاقلان سرها کشیده در گلیم
  • The foolish have become leaders, and from fear (of them) the wise have drawn their heads into the cloak.

  • تفسیر یا ایها المزمل
  • Commentary on "O thou that wrappest thyself."

  • خواند مزمل نبی را زین سبب ** که برون آ از گلیم ای بوالهرب
  • For this reason He (God) called the Prophet muzzammil (one who wraps himself), saying, “Come forth from the cloak, O thou who art fond of taking flight.

  • سر مکش اندر گلیم و رو مپوش ** که جهان جسمیست سرگردان تو هوش
  • Do not draw thy head into the cloak and do not cover thy face, for the world is a reeling body: thou art the intelligence (rational spirit).

  • هین مشو پنهان ز ننگ مدعی ** که تو داری شمع وحی شعشعی 1455
  • Hark, do not hide on account of the opprobrium of the adversary, since thou hast the resplendent candle of the Revelation.

  • هین قم اللیل که شمعی ای همام ** شمع اندر شب بود اندر قیام
  • Hark, stand up (in prayer) during the night, for thou art a candle, O prince: at night a candle stands up (and burns).

  • بی‌فروغت روز روشن هم شبست ** بی‌پناهت شیر اسیر ارنبست
  • Without thy radiance, even the bright day is (dark as) night: without thy protection, the lion is captive to the hare.

  • باش کشتیبان درین بحر صفا ** که تو نوح ثانیی ای مصطفی
  • Be the captain (pilot) of the ship in this sea of (spiritual) purity, for thou art a second Noah, O Mustafá (elect one).