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4
1446-1495

  • 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).

  • ره شناسی می‌بباید با لباب ** هر رهی را خاصه اندر راه آب
  • An expert guide, (endowed) with understanding, is needed for every road, especially in the road (journey) on the water.

  • خیز بنگر کاروان ره‌زده ** هر طرف غولیست کشتیبان شده 1460
  • Arise! Look upon the waylaid caravan: everywhere a ghoul has become captain of the ship.

  • خضر وقتی غوث هر کشتی توی ** هم‌چو روح‌الله مکن تنها روی
  • Thou art the Khizr of the time and the Deliverer of every ship (in distress): do not, like (Jesus) the Spirit of God, practise solitude.

  • پیش این جمعی چو شمع آسمان ** انقطاع و خلوت آری را بمان
  • In the sight of this assembly (of people) thou art as the candle of heaven: leave off severing thyself (from them) and adopting seclusion.

  • وقت خلوت نیست اندر جمع آی ** ای هدی چون کوه قاف و تو همای
  • ’Tis not the time for seclusion: come into the assembly, O thou who art (as) the humáy, while the guidance (of souls) is like Mount Qáf.

  • بدر بر صدر فلک شد شب روان ** سیر را نگذارد از بانگ سگان
  • The full-moon is moving by night on the upper part of the sky: it does not cease from its journey because of the outcry of the dogs.

  • طاعنان هم‌چون سگان بر بدر تو ** بانگ می‌دارند سوی صدر تو 1465
  • The scoffers keep making an outcry, like dogs, at thy full-moon in the direction of thy high place.

  • این سگان کرند از امر انصتوا ** از سفه و عوع کنان بر بدر تو
  • These dogs are deaf to the (Divine) command, ‘Be ye silent’: from folly (they are) bow-wowing at thy full-moon.

  • هین بمگذار ای شفا رنجور را ** تو ز خشم کر عصای کور را
  • Hark, O (thou who art) the cure for the sick, do not, on account of anger against the deaf, let go the staff of the blind.

  • نه تو گفتی قاید اعمی به راه ** صد ثواب و اجر یابد از اله
  • Didst not thou say?—‘He that leads a blind man on the (right) way gains a hundred recompenses and rewards from God.

  • هر که او چل گام کوری را کشد ** گشت آمرزیده و یابد رشد
  • Whoever leads a blind man forty steps is pardoned and will find salvation.’

  • پس بکش تو زین جهان بی‌قرار ** جوق کوران را قطار اندر قطار 1470
  • Do thou, therefore, lead away from this impermanent world the multitude of the blind, file on file.

  • کار هادی این بود تو هادیی ** ماتم آخر زمان را شادیی
  • This is the business of a guide: thou art the Guide, thou art the joy for (dispelling) the sorrow of the last (period of) time.

  • هین روان کن ای امام المتقین ** این خیال‌اندیشگان را تا یقین
  • Hark, O Imám of the God-fearing, cause these thinkers of vain fancies to go (onward) till (they attain unto) certainty.

  • هر که در مکر تو دارد دل گرو ** گردنش را من زنم تو شاد رو
  • Whoever hath his heart in pawn (devoted) to plotting against thee, I will smite his neck: do thou advance joyously.

  • بر سر کوریش کوریها نهم ** او شکر پندارد و زهرش دهم
  • I will lay (more) blindnesses on the top of his blindness: he will deem it sugar, and I will (really) give him poison.

  • عقلها از نور من افروختند ** مکرها از مکر من آموختند 1475
  • (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 منم 1480
  • 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 دوام 1485
  • 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 شهوت‌زنده‌ای 1490
  • 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 سری 1495
  • When, on account of asininity, a tethered ass becomes violent, both his (fore-)legs will be shackled in addition.