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
Its master is running after it, crying, “O giddy-headed one, on every side there is a wolf in quest of an ass.
صاحبش در پی دوان کای خیره سر ** هر طرف گرگیست اندر قصد خر
If thou disappear now from mine eye, the mighty wolf will approach thee from every direction.
گر ز چشمم این زمان غایب شوی ** پیشت آید هر طرف گرگ قوی
He will chew thy bones like sugar, so that thou wilt never see life again.2000
استخوانت را بخاید چون شکر ** که نبینی زندگانی را دگر
(Or) do not suppose that (immediate destruction); at any rate thou wilt be left without fodder: fire is (finally) extinguished by lack of faggots.
آن مگیر آخر بمانی از علف ** آتش از بی‌هیزمی گردد تلف
Beware! Do not flee from my control and from the heaviness of the burden, for I am thy (rational) soul.”
هین بمگریز از تصرف کردنم ** وز گرانی بار که جانت منم
You also are a beast (of burden), for your carnal soul predominates: the predominant (quality) determines (a thing's nature), O worshipper of self.
تو ستوری هم که نفست غالبست ** حکم غالب را بود ای خودپرست
The Almighty did not call you an ass, He called you a horse: the Arabs say to the Arab horse “ta‘ál” (“come”).
خر نخواندت اسپ خواندت ذوالجلال ** اسپ تازی را عرب گوید تعال
Mustafá (Mohammed) was God's stable-overseer for the beasts, (which are) the iniquitous carnal soul.2005
میر آخر بود حق را مصطفی ** بهر استوران نفس پر جفا
Moved by lovingkindness, He (God) said, “Say, ‘ta‘álaw (come ye), to the end that I may train you: I am the trainer.’”
قل تعالوا گفت از جذب کرم ** تا ریاضتتان دهم من رایضم
(The Prophet said), “Since I have trained the carnal souls, I have suffered many kicks from these beasts.
نفسها را تا مروض کرده‌ام ** زین ستوران بس لگدها خورده‌ام
Wherever there is one fond of training, he hath no means of avoiding kicks.
هر کجا باشد ریاضت‌باره‌ای ** از لگدهااش نباشد چاره‌ای
Of necessity the most affliction falls on the prophets, for ’tis an affliction to give training to the raw (ignorant).
لاجرم اغلب بلا بر انبیاست ** که ریاضت دادن خامان بلاست
Ye are stumbling along: at my word (in obedience to my command) go at a jog-trot, that ye may become gentle and be suitable for the king to ride.2010
سکسکانید از دمم یرغا روید ** تا یواش و مرکب سلطان شوید