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4
1969-1993

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

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

  • 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.
  • من عدوم مر ترا با من مپیچ ** نبود از رای عدو پیروز هیچ

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

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

  • 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.
  • حارسی از گرگ جستن شرط نیست ** جستن از غیر محل ناجستنیست

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

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

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

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

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

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

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

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

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

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

  • 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). 1985
  • آید و منعش کند وا داردش ** عقل چون شحنه‌ست در نیک و بدش

  • 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.
  • عقل ایمانی چو شحنه‌ی عادلست ** پاسبان و حاکم شهر دلست

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

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

  • 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.
  • گربه‌ی چه شیر شیرافکن بود ** عقل ایمانی که اندر تن بود

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

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

  • 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.
  • امیر کردن رسول علیه‌السلام جوان هذیلی را بر سریه‌ای کی در آن پیران و جنگ آزمودگان بودند

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

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