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4
1461-1510

  • 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.

  • 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.

  • یک گروه دیگر از دانش تهی ** هم‌چو حیوان از علف در فربهی 1500
  • Another class is devoid of knowledge, like the animal (which lives) in fatness from (eating) fodder.

  • او نبیند جز که اصطبل و علف ** از شقاوت غافلست و از شرف
  • It sees nothing but stable and fodder: it is heedless of (future) misery and glory (felicity).

  • این سوم هست آدمی‌زاد و بشر ** نیم او ز افرشته و نیمیش خر
  • The third (class) is Adam's descendant and Man: half of him is of the angel and half of him is ass.

  • نیم خر خود مایل سفلی بود ** نیم دیگر مایل عقلی بود
  • The ass-half, indeed, inclines to that which is low; the other half inclines to that which is rational.

  • آن دو قوم آسوده از جنگ و حراب ** وین بشر با دو مخالف در عذاب
  • Those two classes (the angels and the beasts) are at rest from war and combat, while this Man is (engaged) in torment (painful struggle) with two adversaries.

  • وین بشر هم ز امتحان قسمت شدند ** آدمی شکلند و سه امت شدند 1505
  • And, moreover, this (race of) Man, through probation, has been divided: they (all) are of human shape, but (in truth) they have become three communities (families).

  • یک گره مستغرق مطلق شدست ** هم‌چو عیسی با ملک ملحق شدست
  • One party have become submerged absolutely and, like Jesus, have attained unto the (nature of the) angel.

  • نقش آدم لیک معنی جبرئیل ** رسته از خشم و هوا و قال و قیل
  • The form (of such a one is that of) Adam, but the reality is Gabriel: he has been delivered from anger and sensual passion and (vain) disputation.

  • از ریاضت رسته وز زهد و جهاد ** گوییا از آدمی او خود نزاد
  • He has been delivered from discipline and asceticism and self-mortification: you would say he was not even born of a child of Adam.

  • قسم دیگر با خران ملحق شدند ** خشم محض و شهوت مطلق شدند
  • The second sort have attained unto (the nature of) asses: they have become pure anger and absolute lust.

  • وصف جبریلی دریشان بود رفت ** تنگ بود آن خانه و آن وصف زفت 1510
  • The qualities of Gabriel were in them and departed: that house was (too) narrow, and those qualities (too) grand.