When love for a bad companion has grown in you, beware, flee from him and do not converse (with him).
یار بد چون رست در تو مهر او ** هین ازو بگریز و کم کن گفت وگو
Tear it up by the root, for if it shoot up its head it wilt demolish (both) you and your mosque.1385
برکن از بیخش که گر سر بر زند ** مر ترا و مسجدت را بر کند
O lover, your carob is falseness: why do you creep, like children, towards the false?
عاشقا خروب تو آمد کژی ** هم‌چو طفلان سوی کژ چون می‌غژی
Know yourself a sinner and calf yourself a sinner—do not be afraid—so that that Master may not steal (secretly take away) the lesson from you.
خویش مجرم دان و مجرم گو مترس ** تا ندزدد از تو آن استاد درس
When you say, “I am ignorant; give (me) instruction,” such fair-dealing is better than (a false) reputation.
چون بگویی جاهلم تعلیم ده ** این چنین انصاف از ناموس به
Learn from your father (Adam), O clear-browed man: he said heretofore, “O our Lord” and “We have done wrong.”
از پدر آموز ای روشن‌جبین ** ربنا گفت و ظلمنا پیش ازین
He made no excuse, nor did he invent falsehood nor lift up the banner of deceit and evasion.1390
نه بهانه کرد و نه تزویر ساخت ** نه لوای مکر و حیلت بر فراخت
That Iblís, on the other hand, began to dispute, saying, “I was red-faced (honourable): Thou hast made me yellow (disgraced).
باز آن ابلیس بحث آغاز کرد ** که بدم من سرخ رو کردیم زرد
The colour is Thy colour: Thou art my dyer, Thou art the origin of my sin and bane and brand.”
رنگ رنگ تست صباغم توی ** اصل جرم و آفت و داغم توی
Beware! Recite (the text) because Thou hast seduced me, in order that you may not become a necessitarian and may not weave untruth.
هین بخوان رب بما اغویتنی ** تا نگردی جبری و کژ کم تنی
How long will you leap up the tree of necessitarianism and lay your free-will aside,
بر درخت جبر تا کی بر جهی ** اختیار خویش را یک‌سو نهی
Like that Iblís and his progeny, (engaged) in battle and argument with God?1395
هم‌چو آن ابلیس و ذریات او ** با خدا در جنگ و اندر گفت و گو
How should there be compulsion when you are trailing your skirt (sweeping along) into sin with such complacence?
چون بود اکراه با چندان خوشی ** که تو در عصیان همی دامن کشی
Does any one under compulsion walk so complacently? Does any one, having lost his way’, go dancing (gleefully) like that?
آن‌چنان خوش کس رود در مکرهی ** کس چنان رقصان دود در گم‌رهی
You were fighting like twenty men (to prevail) in the matter concerning which those others were giving you good advice.
بیست مرده جنگ می‌کردی در آن ** کت همی‌دادند پند آن دیگران
You said, “This is right and this is the only (approved) way: how should any one but a nobody (worthless person) rail at me?”
که صواب اینست و راه اینست و بس ** کی زند طعنه مرا جز هیچ‌کس
How should one who is compelled speak thus? How should one who has lost his way wrangle like this?1400
کی چنین گوید کسی کو مکر هست ** چون چنین جنگد کسی کو بی‌رهست
Whatever your fleshly soul desires, you have free-will (in regard to that); whatever your reason desires, you plead necessity (as an excuse for rejecting it).
هر چه نفست خواست داری اختیار ** هر چه عقلت خواست آری اضطرار
He that is blessed and familiar (with spiritual mysteries) knows that intelligence is of Iblís, while love is of Adam.
داند او کو نیک‌بخت و محرمست ** زیرکی ز ابلیس و عشق از آدمست
Intelligence is (like) swimming in the seas: he (the swimmer) is not saved: he is drowned at the end of the business.
زیرکی سباحی آمد در بحار ** کم رهد غرقست او پایان کار
Leave off swimming, let pride and enmity go: this is not a Jayhun (Oxus) or a (lesser) river, it is an ocean;
هل سباحت را رها کن کبر و کین ** نیست جیحون نیست جو دریاست این
And, moreover, (it is) the deep Ocean without refuge: it sweeps away the seven seas like straw.1405
وانگهان دریای ژرف بی‌پناه ** در رباید هفت دریا را چو کاه
Love is as a ship for the elect: seldom is calamity (the result); for the most part it is deliverance.
عشق چون کشتی بود بهر خواص ** کم بود آفت بود اغلب خلاص
Sell intelligence and buy bewilderment: intelligence is opinion, while bewilderment is (immediate) vision.
زیرکی بفروش و حیرانی بخر ** زیرکی ظنست و حیرانی نظر
Sacrifice your understanding in the presence of Mustafá (Mohammed) say, “hasbiya ‘lláh, for God sufficeth me.”
عقل قربان کن به پیش مصطفی ** حسبی الله گو که الله‌ام کفی
Do not draw back your head from the ship (ark), like Kan‘án (Canaan), whom his intelligent soul deluded,
هم‌چو کنعان سر ز کشتی وا مکش ** که غرورش داد نفس زیرکش
Saying, “I will go up to the top of the lofty mountain: why must I bear gratitude (be under an obligation) to Noah?”1410
که برآیم بر سر کوه مشید ** منت نوحم چرا باید کشید
How should you recoil from being grateful to him, O unrighteous one, when even God bears gratitude to him?
چون رمى از منتش اى بىرشد ** كه خدا هم منت او مىكشد
How should gratitude to him not be (as an obligation) on our souls, when God gives him words of thankful praise and gratitude?
چون رمی از منتش بر جان ما ** چونک شکر و منتش گوید خدا
What do you know (about his exalted state), O sack full of envy? Even God bears gratitude to him.
تو چه دانی ای غراره‌ی پر حسد ** منت او را خدا هم می‌کشد
Would that he (one like Kan‘án) had not learned to swim, so that he might have fixed his hope on Noah and the ark!
کاشکی او آشنا ناموختی ** تا طمع در نوح و کشتی دوختی
Would that, like a child, he had been ignorant of devices, so that, like children, he might have clung to his mother,1415
کاش چون طفل از حیل جاهل بدی ** تا چو طفلان چنگ در مادر زدی
Or that he had not been filled with traditional knowledge, (but) had carried away from a saint the knowledge divinely revealed to the heart!
یا به علم نقل کم بودی ملی ** علم وحی دل ربودی از ولی
When you bring forward a book (in rivalry) with such a light (of inspiration), your soul, that resembles inspiration (in its nature), reproaches (you).
با چنین نوری چو پیش آری کتاب ** جان وحی آسای تو آرد عتاب
Know that beside the breath (words) of the Qutb of the time traditional knowledge is like performing the ritual ablution with sand when there is water (available).
چون تیمم با وجود آب دان ** علم نقلی با دم قطب زمان
Make yourself foolish (simple) and follow behind (him): only by means of this foolishness will you gain deliverance.
خویش ابله کن تبع می‌رو سپس ** رستگی زین ابلهی یابی و بس
On this account, O father, the Sultan of mankind (Mohammed hath said, “Most of the people of Paradise are the foolish.”1420
اکثر اهل الجنه البله ای پسر ** بهر این گفتست سلطان البشر
Since, intelligence is the exciter of pride and vanity in you, become a fool in order that your heart may remain sound—
زیرکی چون کبر و باد انگیز تست ** ابلهی شو تا بماند دل درست
Not the fool that is bent double (abases himself) in buffoonery, (but) the fool that is distraught and bewildered (lost) in Him (God).
ابلهی نه کو به مسخرگی دوتوست ** ابلهی کو واله و حیران هوست
The foolish are (like) those women (of Egypt) who cut their hands—foolish in respect of their hands, (but) giving (wise) notice to beware of the face (beauty) of Joseph.
ابلهان‌اند آن زنان دست بر ** از کف ابله وز رخ یوسف نذر
Sacrifice your intellect in love for the Friend: anyhow, (all) intellects are from the quarter where He is.
عقل را قربان کن اندر عشق دوست ** عقلها باری از آن سویست کوست
The (spiritually) intelligent have sent their intellects to that quarter: (only) the dolt has remained in this quarter where the’ Beloved is not.1425
عقلها آن سو فرستاده عقول ** مانده این سو که نه معشوقست گول
If, from bewilderment, this intellect of yours go out of this head, every head (tip) of your hair will become (a new) head and intellect.
زین سر از حیرت گر این عقلت رود ** هر سو مویت سر و عقلی شود
In that quarter the trouble of thinking is. not (incumbent) on the brain, for (there) the brain and intellect (spontaneously) produce fields and orchards (of spiritual knowledge).
نیست آن سو رنج فکرت بر دماغ ** که دماغ و عقل روید دشت و باغ
(If you turn) towards the field, you will hear from the field a subtle discourse; (if) you come to the orchard, your palm- tree will become fresh and flourishing.
سوی دشت از دشت نکته بشنوی ** سوی باغ آیی شود نخلت روی
In this Way abandon ostentation: do not move unless your (spiritual) guide move.
اندرین ره ترک کن طاق و طرنب ** تا قلاوزت نجنبد تو مجنب
Any one who moves without the head (guide) is a (mere) tail (base and contemptible): his movement is like the movement of the scorpion.1430
هر که او بی سر بجنبد دم بود ** جنبشش چون جنبش کزدم بود
Going crookedly, night-blind and ugly and venomous—his trade is the wounding of the pure bodies (of the unworldly).
کژرو و شب کور و زشت و زهرناک ** پیشه‌ی او خستن اجسام پاک
Beat the head of him whose inmost spirit is (like) this, and whose permanent nature and disposition is (like) this.
سر بکوب آن را که سرش این بود ** خلق و خوی مستمرش این بود
In sooth ‘tis good for him to beat this head (of his), so that his puny-soul may be delivered from that ill-starred body.
خود صلاح اوست آن سر کوفتن ** تا رهد جان‌ریزه‌اش زان شوم‌تن