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3
1538-1562

  • From this point of view, Ahmad (Mohammed) said in talk, “The excellence of men is hidden in the tongue.”
  • زین قبل فرمود احمد در مقال ** در زبان پنهان بود حسن رجال

  • People's intellects differ in their original nature, (though) according to the Mu‘tazilites they are (originally) equal and the difference in intellects arises from the acquisition of knowledge.
  • عقول خلق متفاوتست در اصل فطرت و نزد معتزله متساویست تفاوت عقول از تحصیل علم است

  • You must hear (and believe) in accordance with the Sunnís (that) the difference in (people's) intellects was original,
  • اختلاف عقلها در اصل بود ** بر وفاق سنیان باید شنود

  • In contradiction to the doctrine of the Mu‘tazilites, who hold that (all) intellects were originally equal, 1540
  • بر خلاف قول اهل اعتزال ** که عقول از اصل دارند اعتدال

  • (And who maintain that) experience and teaching makes them more or less, so that it makes one person more knowing than another.
  • تجربه و تعلیم بیش و کم کند ** تا یکی را از یکی اعلم کند

  • This is false, because the counsel of a boy who has not experience in any course of action—
  • باطلست این زانک رای کودکی ** که ندارد تجربه در مسلکی

  • From that small child sprang up a thought (which) the old man with a hundred experiences did not smell out (detect and apprehend) at all.
  • بر دمید اندیشه‌ای زان طفل خرد ** پیر با صد تجربه بویی نبرد

  • Truly, the superiority that is from (any one's) nature is even better than the superiority that is (the result of) endeavour and reflection.
  • خود فزون آن به که آن از فطرتست ** تا ز افزونی که جهد و فکرتست

  • Tell (me), is the gift of God better, or (is it better) that a lame person should (learn to) walk smoothly (without stumbling)? 1545
  • تو بگو داده‌ی خدا بهتر بود ** یاکه لنگی راهوارانه رود

  • How the boys made the teacher imagine (that he was ill).
  • در وهم افکندن کودکان اوستاد را

  • Day broke, and those boys, (intent) on this thought, came from their homes to the shop (school).
  • روز گشت و آمدند آن کودکان ** بر همین فکرت ز خانه تا دکان

  • They all stood outside, waiting for that resolute fellow to go in first,
  • جمله استادند بیرون منتظر ** تا درآید اول آن یار مصر

  • Because he was the source of this plan: the head is always an Imám (leader and guide) to the foot.
  • زانک منبع او بدست این رای را ** سر امام آید همیشه پای را

  • O imitator (follower of convention and tradition), do not thou seek precedence over one who is a source of the heavenly light.
  • ای مقلد تو مجو بیشی بر آن ** کو بود منبع ز نور آسمان

  • He (the boy) came in and said to the master “Salaam! I hope you are well. Your face is yellow in colour.” 1550
  • او در آمد گفت استا را سلام ** خیر باشد رنگ رویت زردفام

  • The master said, “I have no ailment. Go and sit down and don't talk nonsense, hey!”
  • گفت استا نیست رنجی مر مرا ** تو برو بنشین مگو یاوه هلا

  • He denied (it), but the dust of evil imagination suddenly struck a little (made a slight impression) upon his heart.
  • نفی کرد اما غبار وهم بد ** اندکی اندر دلش ناگاه زد

  • Another (boy) came in and said the like: by this (second suggestion) that imagination was a little increased.
  • اندر آمد دیگری گفت این چنین ** اندکی آن وهم افزون شد بدین

  • (They continued) in like manner, until his imagination gained strength and he was left marvelling exceedingly as to his state (of health).
  • همچنین تا وهم او قوت گرفت ** ماند اندر حال خود بس در شگفت

  • How Pharaoh was made (spiritually) ill by vain imagination arising from the people's reverence (for him).
  • بیمار شدن فرعون هم به وهم از تعظیم خلقان

  • The people's prostrating themselves—women, children, and men—smote the heart of Pharaoh and made him ill. 1555
  • سجده‌ی خلق از زن و از طفل و مرد ** زد دل فرعون را رنجور کرد

  • Every one's calling him lord and king made him so tattered (infamous) from a vain imagination,
  • گفتن هریک خداوند و ملک ** آنچنان کردش ز وهمی منهتک

  • That he dared to pretend to divinity: he became a dragon and would never be sated.
  • که به دعوی الهی شد دلیر ** اژدها گشت و نمی‌شد هیچ سیر

  • Imagination and opinion are the bane of the particular (discursive) reason, because its dwelling-place is in the darkness.
  • عقل جزوی آفتش وهمست و ظن ** زانک در ظلمات شد او را وطن

  • If there be a path half an ell wide on the ground, a man will walk safely without imagining;
  • بر زمین گر نیم گز راهی بود ** آدمی بی وهم آمن می‌رود

  • (But) if you walk on the top of a high wall, you will stagger even if its width be two ells; 1560
  • بر سر دیوار عالی گر روی ** گر دو گز عرضش بود کژ می‌شوی

  • Nay, through (the force of) imagination and from trembling of heart, you will be (on the point of) falling. Consider well and understand the fear that is due to imagination.
  • بلک می‌افتی ز لرزه‌ی دل به وهم ** ترس وهمی را نکو بنگر بفهم

  • How the teacher was made ill by imagination.
  • رنجور شدن اوستاد به وهم

  • The master became unnerved by imagination and dread; he sprang up and began to drag his cloak along,
  • گشت استا سست از وهم و ز بیم ** بر جهید و می‌کشانید او گلیم