Whoso is intelligent, he is (dear to us as) our soul :his breeze and wind is our sweet basil.’
هر که او عاقل بود از جان ماست ** روح او و ریح او ریحان ماست
(If) intelligence revile me, I am well-pleased, because it possesses something that has emanated from my emanative activity.
عقل دشنامم دهد من راضیم ** زانک فیضی دارد از فیاضیم
Its revilement is not without use, its hospitality is not without a table;1950
نبود آن دشنام او بی‌فایده ** نبود آن مهمانیش بی‌مایده
(But) if the fool put sweetmeat on my lip, I am in a fever from (tasting) his sweetmeat.”
احمق ار حلوا نهد اندر لبم ** من از آن حلوای او اندر تبم
If you are goodly and enlightened, know this for sure, (that) kissing the arse of an ass hath no (delicious) savour.
این یقین دان گر لطیف و روشنی ** نیست بوسه‌ی کون خر را چاشنی
He (the unsavoury fool) uselessly makes your moustache fetid; your dress is blackened by his kettle without (there being) a table (of food).
سبلتت گنده کند بی‌فایده ** جامه از دیگش سیه بی‌مایده
Intelligence is the table, not bread and roast-meat: the light of intelligence, O son, is the nutriment for the soul.
مایده عقلست نی نان و شوی ** نور عقلست ای پسر جان را غذی
Man hath no food but the light: the soul does not obtain nourishment from aught but that.1955
نیست غیر نور آدم را خورش ** از جز آن جان نیابد پرورش
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 ––
زین خورشها اندک اندک باز بر ** کین غذای خر بود نه آن حر
So that you may become capable of (absorbing) the original nutriment and may eat habitually the dainty morsels of the light.
تا غذای اصل را قابل شوی ** لقمه‌های نور را آکل شوی
‘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.
عکس آن نورست کین نان نان شدست ** فیض آن جانست کین جان جان شدست
When you eat once of the light you will pour earth over the (material) bread and oven.
چون خوری یکبار از ماکول نور ** خاک ریزی بر سر نان و تنور
Intelligence consists of two intelligences; the former is the acquired one which you learn, like a boy at school,1960
عقل دو عقلست اول مکسبی ** که در آموزی چو در مکتب صبی
From book and teacher and reflexion and (committing to) memory, and from concepts, and from excellent and virgin (hitherto unstudied) sciences.
از کتاب و اوستاد و فکر و ذکر ** از معانی وز علوم خوب و بکر
(By this means) your intelligence becomes superior to (that of) others; but through preserving (retaining in your mind) that (knowledge) you are heavily burdened.
عقل تو افزون شود بر دیگران ** لیک تو باشی ز حفظ آن گران
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.
لوح حافظ باشی اندر دور و گشت ** لوح محفوظ اوست کو زین در گذشت
The other intelligence is the gift of God: its fountain is in the midst of the soul.
عقل دیگر بخشش یزدان بود ** چشمه‌ی آن در میان جان بود
When the water of (God-given) knowledge gushes from the breast, it does not become fetid or old or yellow (impure);1965
چون ز سینه آب دانش جوش کرد ** نه شود گنده نه دیرینه نه زرد
And if its way of issue (to outside) be stopped, what harm? for it gushes continually from the house (of the heart).
ور ره نبعش بود بسته چه غم ** کو همی‌جوشد ز خانه دم به دم
The acquired intelligence is like the conduits which run into a house from the streets:
عقل تحصیلی مثال جویها ** کان رود در خانه‌ای از کویها
(If) its (the house’s) water-way is blocked, it is without any supply (of water) Seek the fountain from within yourself!
راه آبش بسته شد شد بی‌نوا ** از درون خویشتن جو چشمه را
Story that some one was consulting another, who said, "Consult some one else, for I am your enemy."
قصه‌ی آنک کسی به کسی مشورت می‌کرد گفتش مشورت با دیگری کن کی من عدوی توم
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.”
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
The foundation of an army is unquestionably the chief in command: a people without a chief are a body without a head.
اصل لشکر بی‌گمان سرور بود ** قوم بی‌سرور تن بی‌سر بود
That you are (spiritually) dead and decrepit—all this is because you have abandoned the chief.1995
این همه که مرده و پژمرده‌ای ** زان بود که ترک سرور کرده‌ای
On account of laziness and avarice and egoism you are drawing your head back (behaving in a headstrong manner) and making yourself the head.
از کسل وز بخل وز ما و منی ** می‌کشی سر خویش را سر می‌کنی
(You are) like the beast that flees from the burden: it takes its head (goes its own way) into the mountains.
هم‌چو استوری که بگریزد ز بار ** او سر خود گیرد اندر کوهسار