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4
1471-1495

  • کار هادی این بود تو هادیی ** ماتم آخر زمان را شادیی
  • This is the business of a guide: thou art the Guide, thou art the joy for (dispelling) the sorrow of the last (period of) time.
  • هین روان کن ای امام المتقین ** این خیال‌اندیشگان را تا یقین
  • Hark, O Imám of the God-fearing, cause these thinkers of vain fancies to go (onward) till (they attain unto) certainty.
  • هر که در مکر تو دارد دل گرو ** گردنش را من زنم تو شاد رو
  • Whoever hath his heart in pawn (devoted) to plotting against thee, I will smite his neck: do thou advance joyously.
  • بر سر کوریش کوریها نهم ** او شکر پندارد و زهرش دهم
  • I will lay (more) blindnesses on the top of his blindness: he will deem it sugar, and I will (really) give him poison.
  • عقلها از نور من افروختند ** مکرها از مکر من آموختند 1475
  • (All) intellects have been kindled by My light; (all) plots have been learned from My plotting.
  • چیست خود آلاجق آن ترکمان ** پیش پای نره پیلان جهان
  • What indeed is the Turcoman's tent of black felt before the feet of the male (fierce) elephants of this world?
  • آن چراغ او به پیش صرصرم ** خود چه باشد ای مهین پیغامبرم
  • Before My sarsar wind what in sooth is that lamp of his (contrivance), O My greatest prophet?
  • خیز در دم تو بصور سهمناک ** تا هزاران مرده بر روید ز خاک
  • Do thou arise and blow on the terrible trumpet, that thou sands of the dead may spring up from the earth.
  • چون تو اسرافیل وقتی راست‌خیز ** رستخیزی ساز پیش از رستخیز
  • Since thou art the Isráfíl (Seraphiel) of the time, rise upright! Make a resurrection ere the Resurrection.
  • هر که گوید کو قیامت ای صنم ** خویش بنما که قیامت نک منم 1480
  • O beloved, if any one say, ‘Where is the Resurrection?’ show thyself, saying, ‘Behold, I am the Resurrection.
  • در نگر ای سایل محنت‌زده ** زین قیامت صد جهان افزون شده
  • Look, O questioner who art stricken with tribulation, (and see) that from this resurrection a hundred worlds have grown!’
  • ور نباشد اهل این ذکر و قنوت ** پس جواب الاحمق ای سلطان سکوت
  • And if he (the scoffer) be not fit for this praise (of Me) and humble supplication, then, O (spiritual) Sultan, the (proper) reply to a fool is silence.
  • ز آسمان حق سکوت آید جواب ** چون بود جانا دعا نامستجاب
  • From God's Heaven silence comes in reply when, O (dear) soul, the prayer is unanswered.”
  • ای دریغا وقت خرمنگاه شد ** لیک روز از بخت ما بیگاه شد
  • Oh, alas, ’tis harvest-time, but by our (ill) fortune the day has become late.
  • وقت تنگست و فراخی این کلام ** تنگ می‌آید برو عمر دوام 1485
  • Time is pressing, and the amplitude of this (subject of) discussion (is such that) a perpetual life will be (too) restricted for it.
  • نیزه‌بازی اندرین کوه‌های تنگ ** نیزه‌بازان را همی آرد به تنگ
  • To dart the lance in these narrow lanes brings to disgrace those who dart the lance.
  • وقت تنگ و خاطر و فهم عوام ** تنگ‌تر صد ره ز وقت است ای غلام
  • The time is narrow (limited), and the mind and understanding of the vulgar is narrower a hundredfold than the time, O youth.
  • چون جواب احمق آمد خامشی ** این درازی در سخن چون می‌کشی
  • Inasmuch as silence is the (proper) reply to the fool, how art thou thus prolonging the discourse?
  • از کمال رحمت و موج کرم ** می‌دهد هر شوره را باران و نم
  • (Because) He (God), from the perfection of His mercy and the waves of His bounty, bestows rain and moisture on every barren soil.
  • در بیان آنک ترک الجواب جواب مقرر این سخن کی جواب الاحمق سکوت شرح این هر دو درین قصه است کی گفته می‌آید
  • Showing that (the proverb), "Omission to reply is a reply," confirms the saying that silence is the (proper) reply to the fool. The explanation of both these (sayings) is (contained) in the story which will now be related.
  • بود شاهی بود او را بنده‌ای ** مرده عقلی بود و شهوت‌زنده‌ای 1490
  • There was a king: he had a slave; he (the slave) was one whose reason was dead and whose lust was alive.
  • خرده‌های خدمتش بگذاشتی ** بد سگالیدی نکو پنداشتی
  • He would neglect the niceties of service to him (the king): he was thinking evil and deeming (it) good.
  • گفت شاهنشه جرااش کم کنید ** ور بجنگد نامش از خط بر زنید
  • The monarch said, “Reduce his allowance, and if he wrangle strike his name off the roll.”
  • عقل او کم بود و حرص او فزون ** چون جرا کم دید شد تند و حرون
  • His reason was deficient, his cupidity excessive: when he saw the allowance reduced he became violent and refractory.
  • عقل بودی گرد خود کردی طواف ** تا بدیدی جرم خود گشتی معاف
  • Had there been reason (in him), he would have made a circuit round himself, in order that he might see his offence and become forgiven.
  • چون خری پابسته تندد از خری ** هر دو پایش بسته گردد بر سری 1495
  • When, on account of asininity, a tethered ass becomes violent, both his (fore-)legs will be shackled in addition.