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3
1498-1522

  • Nay, the two-and-seventy sects, every one, are unaware of (the real state of) each other and in a (great) doubt.
  • بلک هفتاد و دو ملت هر یکی ** بی‌خبر از یکدگر واندر شکی

  • Since two speakers have no knowledge of each other's state, how will (it) be (with) wall and door?
  • چون دو ناطق را ز حال همدگر ** نیست آگه چون بود دیوار و در

  • Since I am heedless of the glorification uttered by one who speaks, how should my heart know the glorification performed by that which is mute? 1500
  • چون من از تسبیح ناطق غافلم ** چون بداند سبحه‌ی صامت دلم

  • The Sunní is unaware of the Jabrí's (mode of) glorification; the Jabrí is unaffected by the Sunní's (mode of) glorification.
  • هست سنی را یکی تسبیح خاص ** هست جبری را ضد آن در مناص

  • The Sunní has a particular (mode of) glorification; the Jabrí has the opposite thereof in (taking) refuge (with God).
  • سنی از تسبیح جبری بی‌خبر ** جبری از تسبیح سنی بی اثر

  • This one (the Jabrí) says, “He (the Sunní) is astray and lost,” (being) unaware of his (real) state and of the (Divine) command, “Arise (and preach)!”
  • این همی‌گوید که آن ضالست و گم ** بی‌خبر از حال او وز امر قم

  • And that one (the Sunní) says, “What awareness has this one (the Jabrí)?” God, by fore-ordainment, hath cast them into strife.
  • و آن همی گوید که این را چه خبر ** جنگشان افکند یزدان از قدر

  • He maketh manifest the real nature of each, He displays the congener by (contrast with) the uncongenial. 1505
  • گوهر هر یک هویدا می‌کند ** جنس از ناجنس پیدا می‌کند

  • Every one knows (can distinguish) mercy from vengeance, whether he be wise or ignorant or vile,
  • قهر را از لطف داند هر کسی ** خواه دانا خواه نادان یا خسی

  • But a mercy that has become hidden in vengeance, or a vengeance that has sunk into the heart of mercy,
  • لیک لطفی قهر در پنهان شده ** یا که قهری در دل لطف آمده

  • No one knows except the divine (deified) man in whose heart is a spiritual touchstone.
  • کم کسی داند مگر ربانیی ** کش بود در دل محک جانیی

  • The rest hold (only) an opinion of these two (qualities): they fly to their nest with a single wing.
  • باقیان زین دو گمانی می‌برند ** سوی لانه‌ی خود به یک پر می‌پرند

  • Explaining that Knowledge has two wings, and Opinion (only) one: “Opinion is defective and curtailed in flight”; and a comparison illustrating opinion and certainty in knowledge.
  • بیان آنک علم را دو پرست و گمان را یک پرست ناقص آمد ظن به پرواز ابترست مثال ظن و یقین در علم

  • Knowledge has two wings, Opinion one wing: Opinion is defective and curtailed in flight. 1510
  • علم را دو پر گمان را یک پرست ** ناقص آمد ظن به پرواز ابترست

  • The one-winged bird soon falls headlong; then again it flies up some two paces or (a little) more.
  • مرغ یک‌پر زود افتد سرنگون ** باز بر پرد دو گامی یا فزون

  • The bird, Opinion, falling and rising, goes on with one wing in hope of (reaching) the nest.
  • افت خیزان می‌رود مرغ گمان ** با یکی پر بر امید آشیان

  • (But) when he has been delivered from Opinion, Knowledge shows its face to him: that one-winged bird becomes two-winged and spreads his wings.
  • چون ز ظن وا رست علمش رو نمود ** شد دو پر آن مرغ یک‌پر پر گشود

  • After that, he walks erect and straight, not falling flat on his face or ailing.
  • بعد از آن یمشی سویا مستقیم ** نه علی وجهه مکبا او سقیم

  • He flies aloft with two wings, like Gabriel, without opinion and without peradventure and without disputation. 1515
  • با دو پر بر می‌پرد چون جبرئیل ** بی گمان و بی مگر بی قال و قیل

  • If all the world should say to him, “You are on the Way of God and (are following) the right religion,”
  • گر همه عالم بگویندش توی ** بر ره یزدان و دین مستوی

  • He will not be made hotter by their words: his lonely soul will not mate with them;
  • او نگردد گرم‌تر از گفتشان ** جان طاق او نگردد جفتشان

  • And if they all should say to him, “You are astray: you think (you are) a mountain, and (in reality) you are a blade of straw,”
  • ور همه گویند او را گم‌رهی ** کوه پنداری و تو برگ کهی

  • He will not fall into opinion (doubt) because of their taunts, he will not be grieved by their departure (estrangement from him).
  • او نیفتد در گمان از طعنشان ** او نگردد دردمند از ظعنشان

  • Nay, if seas and mountains should come to speech and should say to him, “You are wedded to perdition,” 1520
  • بلک گر دریا و کوه آید بگفت ** گویدش با گم‌رهی گشتی تو جفت

  • Not the least jot will he fall into phantasy or sickness on account of the taunts of the scoffers.
  • هیچ یک ذره نیفتد در خیال ** یا به طعن طاعنان رنجورحال

  • Parable of a man's being made (spiritually) ill by vain conceit of the veneration in which he is held by the people and of the supplication addressed to him by those seeking his favour; and the (following) story of the Teacher.
  • مثال رنجور شدن آدمی بوهم تعظیم خلق و رغبت مشتریان بوی و حکایت معلم

  • The boys in a certain school suffered at the hands of their master from weariness and toil.
  • کودکان مکتبی از اوستاد ** رنج دیدند از ملال و اجتهاد