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4
1949-1998

  • عقل دشنامم دهد من راضیم ** زانک فیضی دارد از فیاضیم
  • (If) intelligence revile me, I am well-pleased, because it possesses something that has emanated from my emanative activity.

  • نبود آن دشنام او بی‌فایده ** نبود آن مهمانیش بی‌مایده 1950
  • Its revilement is not without use, its hospitality is not without a table;

  • احمق ار حلوا نهد اندر لبم ** من از آن حلوای او اندر تبم
  • (But) if the fool put sweetmeat on my lip, I am in a fever from (tasting) his sweetmeat.”

  • این یقین دان گر لطیف و روشنی ** نیست بوسه‌ی کون خر را چاشنی
  • If you are goodly and enlightened, know this for sure, (that) kissing the arse of an ass hath no (delicious) savour.

  • سبلتت گنده کند بی‌فایده ** جامه از دیگش سیه بی‌مایده
  • He (the unsavoury fool) uselessly makes your moustache fetid; your dress is blackened by his kettle without (there being) a table (of food).

  • مایده عقلست نی نان و شوی ** نور عقلست ای پسر جان را غذی
  • Intelligence is the table, not bread and roast-meat: the light of intelligence, O son, is the nutriment for the soul.

  • نیست غیر نور آدم را خورش ** از جز آن جان نیابد پرورش 1955
  • Man hath no food but the light: the soul does not obtain nourishment from aught but that.

  • زین خورشها اندک اندک باز بر ** کین غذای خر بود نه آن حر
  • Little by little cut (yourself) off from the (material) foods –– for these are the nutriment of an ass, not that of a free (noble) man ––

  • تا غذای اصل را قابل شوی ** لقمه‌های نور را آکل شوی
  • So that you may become capable of (absorbing) the original nutriment and may eat habitually the dainty morsels of the light.

  • عکس آن نورست کین نان نان شدست ** فیض آن جانست کین جان جان شدست
  • ‘Tis (from) the reflexion of that light that this bread has become bread; ‘tis (from) the overflowing of that (rational) soul that this (animal) soul has become soul.

  • چون خوری یکبار از ماکول نور ** خاک ریزی بر سر نان و تنور
  • When you eat once of the light you will pour earth over the (material) bread and oven.

  • عقل دو عقلست اول مکسبی ** که در آموزی چو در مکتب صبی 1960
  • Intelligence consists of two intelligences; the former is the acquired one which you learn, like a boy at school,

  • از کتاب و اوستاد و فکر و ذکر ** از معانی وز علوم خوب و بکر
  • From book and teacher and reflexion and (committing to) memory, and from concepts, and from excellent and virgin (hitherto unstudied) sciences.

  • عقل تو افزون شود بر دیگران ** لیک تو باشی ز حفظ آن گران
  • (By this means) your intelligence becomes superior to (that of) others; but through preserving (retaining in your mind) that (knowledge) you are heavily burdened.

  • لوح حافظ باشی اندر دور و گشت ** لوح محفوظ اوست کو زین در گذشت
  • You, (occupied) in wandering and going about (in search of knowledge), are a preserving (recording) tablet; the preserved tablet is he that has passed beyond this.

  • عقل دیگر بخشش یزدان بود ** چشمه‌ی آن در میان جان بود
  • The other intelligence is the gift of God: its fountain is in the midst of the soul.

  • چون ز سینه آب دانش جوش کرد ** نه شود گنده نه دیرینه نه زرد 1965
  • When the water of (God-given) knowledge gushes from the breast, it does not become fetid or old or yellow (impure);

  • ور ره نبعش بود بسته چه غم ** کو همی‌جوشد ز خانه دم به دم
  • And if its way of issue (to outside) be stopped, what harm? for it gushes continually from the house (of the heart).

  • عقل تحصیلی مثال جویها ** کان رود در خانه‌ای از کویها
  • The acquired intelligence is like the conduits which run into a house from the streets:

  • راه آبش بسته شد شد بی‌نوا ** از درون خویشتن جو چشمه را
  • (If) its (the house’s) water-way is blocked, it is without any supply (of water) Seek the fountain from within yourself!

  • قصه‌ی آنک کسی به کسی مشورت می‌کرد گفتش مشورت با دیگری کن کی من عدوی توم
  • Story that some one was consulting another, who said, "Consult some one else, for I am your enemy."

  • مشورت می‌کرد شخصی با کسی ** کز تردد وا ردهد وز محبسی
  • A certain person was consulting some one, that he might be delivered from perplexity and from a quandary.

  • گفت ای خوش‌نام غیر من بجو ** ماجرای مشورت با او بگو 1970
  • “O man of good name,” he replied, “seek another, not me, and explain to him the matter for consultation.

  • من عدوم مر ترا با من مپیچ ** نبود از رای عدو پیروز هیچ
  • I am an enemy to you: do not attach yourself to me; one is never successful (never wins success) from the counsel of an enemy.

  • رو کسی جو که ترا او هست دوست ** دوست بهر دوست لاشک خیرجوست
  • Go, seek one who is a friend to you: undoubtedly a friend seeks (what is) good for his friend.

  • من عدوم چاره نبود کز منی ** کژ روم با تو نمایم دشمنی
  • I am an enemy: it is inevitable that from egoism I should go crookedly (play false) and show enmity towards you.

  • حارسی از گرگ جستن شرط نیست ** جستن از غیر محل ناجستنیست
  • Tis not a (just) condition to demand of a wolf (that he should perform) the task of a watchman (shepherd): to demand (anything) from the wrong place is a negation of the demand.

  • من ترا بی‌هیچ شکی دشمنم ** من ترا کی ره نمایم ره زنم 1975
  • Without any doubt I am an enemy to you: how should I show you the way? I am a highwayman.

  • هر که باشد همنشین دوستان ** هست در گلخن میان بوستان
  • Whoever is sitting with friends is amidst a flower-garden (though he be) in a bath-furnace.

  • هر که با دشمن نشیند در زمن ** هست او در بوستان در گولخن
  • Whoever in the world sits with an enemy, he is in a bath-furnace (though he be) in a flower-garden.

  • دوست را مازار از ما و منت ** تا نگردد دوست خصم و دشمنت
  • Vex not your friend by egoism, lest your friend become your adversary and enemy.

  • خیر کن با خلق بهر ایزدت ** یا برای راحت جان خودت
  • Do good unto the people for your God's sake or for the peace of your own soul,

  • تا هماره دوست بینی در نظر ** در دلت ناید ز کین ناخوش صور 1980
  • That you may always see (them) friendly in your sight, and that ugly ideas arising from hatred may not come into your heart.

  • چونک کردی دشمنی پرهیز کن ** مشورت با یار مهرانگیز کن
  • Since you have behaved with enmity (towards me), abstain (from consulting me): consult a friend who arouses (your) affection.”

  • گفت می‌دانم ترا ای بوالحسن ** که توی دیرینه دشمن‌دار من
  • He replied, “I know you, O Bu ’l-Hasan, to be one who has long deemed me an enemy;

  • لیک مرد عاقلی و معنوی ** عقل تو نگذاردت که کژ روی
  • But you are a reasonable and spiritual man: your reason will not allow you to go crookedly (play false).”

  • طبع خواهد تا کشد از خصم کین ** عقل بر نفس است بند آهنین
  • The (carnal) nature desires to take revenge on its adversary: the reason is an iron chain upon the flesh.

  • آید و منعش کند وا داردش ** عقل چون شحنه‌ست در نیک و بدش 1985
  • It comes and prevents it (the flesh) and restrains it: the reason is like a police-inspector for it in its good and evil (actions).

  • عقل ایمانی چو شحنه‌ی عادلست ** پاسبان و حاکم شهر دلست
  • The reason that is allied to Faith is like a just police-inspector: it is the guardian and magistrate of the city of the heart.

  • هم‌چو گربه باشد او بیدارهوش ** دزد در سوراخ ماند هم‌چو موش
  • It is mentally alert like a cat: the thief remains in the hole, like a mouse.

  • در هر آنجا که برآرد موش دست ** نیست گربه یا که نقش گربه است
  • Wherever the mouse gets the upper hand, no cat is there, or (at least) there is (only) the (unreal) form of a cat.

  • گربه‌ی چه شیر شیرافکن بود ** عقل ایمانی که اندر تن بود
  • What cat (is to be compared with the reason)? The Faith-regarding reason which is in the body is the lion that overthrows the lions.

  • غره‌ی او حاکم درندگان ** نعره‌ی او مانع چرندگان 1990
  • Its roar is the magistrate (controller) of the tearing (carnivorous) animals; its shout is the preventer of the browsing (herbivorous) animals.

  • شهر پر دزدست و پر جامه‌کنی ** خواه شحنه باش گو و خواه نی
  • (If) the city is full of thieves and clothes-robbers, let there be a police-inspector if you will, or let there be none.

  • امیر کردن رسول علیه‌السلام جوان هذیلی را بر سریه‌ای کی در آن پیران و جنگ آزمودگان بودند
  • How the Prophet, on whom be peace, appointed a youth of Hudhayl to be commander of an expeditionary force in which there were elders and veteran warriors.

  • یک سریه می‌فرستادش رسول ** به هر جنگ کافر و دفع فضول
  • The Prophet was sending a force to fight against the unbelievers and repel insolence.

  • یک جوانی را گزید او از هذیل ** میر لشکر کردش و سالار خیل
  • He chose a youth of Hudhayl and appointed him commander of the army and leader of the cavalry.

  • اصل لشکر بی‌گمان سرور بود ** قوم بی‌سرور تن بی‌سر بود
  • The foundation of an army is unquestionably the chief in command: a people without a chief are a body without a head.

  • این همه که مرده و پژمرده‌ای ** زان بود که ترک سرور کرده‌ای 1995
  • That you are (spiritually) dead and decrepit—all this is because you have abandoned the chief.

  • از کسل وز بخل وز ما و منی ** می‌کشی سر خویش را سر می‌کنی
  • On account of laziness and avarice and egoism you are drawing your head back (behaving in a headstrong manner) and making yourself the head.

  • هم‌چو استوری که بگریزد ز بار ** او سر خود گیرد اندر کوهسار
  • (You are) like the beast that flees from the burden: it takes its head (goes its own way) into the mountains.

  • صاحبش در پی دوان کای خیره سر ** هر طرف گرگیست اندر قصد خر
  • Its master is running after it, crying, “O giddy-headed one, on every side there is a wolf in quest of an ass.