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4
1391-1440

  • باز آن ابلیس بحث آغاز کرد ** که بدم من سرخ رو کردیم زرد
  • That Iblís, on the other hand, began to dispute, saying, “I was red-faced (honourable): Thou hast made me yellow (disgraced).
  • رنگ رنگ تست صباغم توی ** اصل جرم و آفت و داغم توی
  • The colour is Thy colour: Thou art my dyer, Thou art the origin of my sin and bane and brand.”
  • هین بخوان رب بما اغویتنی ** تا نگردی جبری و کژ کم تنی
  • Beware! Recite (the text) because Thou hast seduced me, in order that you may not become a necessitarian and may not weave untruth.
  • بر درخت جبر تا کی بر جهی ** اختیار خویش را یک‌سو نهی
  • How long will you leap up the tree of necessitarianism and lay your free-will aside,
  • هم‌چو آن ابلیس و ذریات او ** با خدا در جنگ و اندر گفت و گو 1395
  • Like that Iblís and his progeny, (engaged) in battle and argument with God?
  • چون بود اکراه با چندان خوشی ** که تو در عصیان همی دامن کشی
  • How should there be compulsion when you are trailing your skirt (sweeping along) into sin with such complacence?
  • آن‌چنان خوش کس رود در مکرهی ** کس چنان رقصان دود در گم‌رهی
  • Does any one under compulsion walk so complacently? Does any one, having lost his way’, go dancing (gleefully) like that?
  • بیست مرده جنگ می‌کردی در آن ** کت همی‌دادند پند آن دیگران
  • You were fighting like twenty men (to prevail) in the matter concerning which those others were giving you good advice.
  • که صواب اینست و راه اینست و بس ** کی زند طعنه مرا جز هیچ‌کس
  • You said, “This is right and this is the only (approved) way: how should any one but a nobody (worthless person) rail at me?”
  • کی چنین گوید کسی کو مکر هست ** چون چنین جنگد کسی کو بی‌رهست 1400
  • How should one who is compelled speak thus? How should one who has lost his way wrangle like this?
  • هر چه نفست خواست داری اختیار ** هر چه عقلت خواست آری اضطرار
  • 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).
  • داند او کو نیک‌بخت و محرمست ** زیرکی ز ابلیس و عشق از آدمست
  • He that is blessed and familiar (with spiritual mysteries) knows that intelligence is of Iblís, while love is of Adam.
  • زیرکی سباحی آمد در بحار ** کم رهد غرقست او پایان کار
  • Intelligence is (like) swimming in the seas: he (the swimmer) is not saved: he is drowned at the end of the business.
  • هل سباحت را رها کن کبر و کین ** نیست جیحون نیست جو دریاست این
  • Leave off swimming, let pride and enmity go: this is not a Jayhun (Oxus) or a (lesser) river, it is an ocean;
  • وانگهان دریای ژرف بی‌پناه ** در رباید هفت دریا را چو کاه 1405
  • And, moreover, (it is) the deep Ocean without refuge: it sweeps away the seven seas like straw.
  • عشق چون کشتی بود بهر خواص ** کم بود آفت بود اغلب خلاص
  • Love is as a ship for the elect: seldom is calamity (the result); for the most part it is deliverance.
  • زیرکی بفروش و حیرانی بخر ** زیرکی ظنست و حیرانی نظر
  • Sell intelligence and buy bewilderment: intelligence is opinion, while bewilderment is (immediate) vision.
  • عقل قربان کن به پیش مصطفی ** حسبی الله گو که الله‌ام کفی
  • Sacrifice your understanding in the presence of Mustafá (Mohammed) say, “hasbiya ‘lláh, for God sufficeth me.”
  • هم‌چو کنعان سر ز کشتی وا مکش ** که غرورش داد نفس زیرکش
  • Do not draw back your head from the ship (ark), like Kan‘án (Canaan), whom his intelligent soul deluded,
  • که برآیم بر سر کوه مشید ** منت نوحم چرا باید کشید 1410
  • Saying, “I will go up to the top of the lofty mountain: why must I bear gratitude (be under an obligation) to Noah?”
  • چون رمى از منتش اى بىرشد ** كه خدا هم منت او مىكشد
  • How should you recoil from being grateful to him, O unrighteous one, when even God bears gratitude to him?
  • چون رمی از منتش بر جان ما ** چونک شکر و منتش گوید خدا
  • How should gratitude to him not be (as an obligation) on our souls, when God gives him words of thankful praise and gratitude?
  • تو چه دانی ای غراره‌ی پر حسد ** منت او را خدا هم می‌کشد
  • What do you know (about his exalted state), O sack full of envy? Even God bears gratitude to him.
  • کاشکی او آشنا ناموختی ** تا طمع در نوح و کشتی دوختی
  • 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!
  • کاش چون طفل از حیل جاهل بدی ** تا چو طفلان چنگ در مادر زدی 1415
  • Would that, like a child, he had been ignorant of devices, so that, like children, he might have clung to his mother,
  • یا به علم نقل کم بودی ملی ** علم وحی دل ربودی از ولی
  • Or that he had not been filled with traditional knowledge, (but) had carried away from a saint the knowledge divinely revealed to the heart!
  • با چنین نوری چو پیش آری کتاب ** جان وحی آسای تو آرد عتاب
  • When you bring forward a book (in rivalry) with such a light (of inspiration), your soul, that resembles inspiration (in its nature), reproaches (you).
  • چون تیمم با وجود آب دان ** علم نقلی با دم قطب زمان
  • 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).
  • خویش ابله کن تبع می‌رو سپس ** رستگی زین ابلهی یابی و بس
  • Make yourself foolish (simple) and follow behind (him): only by means of this foolishness will you gain deliverance.
  • اکثر اهل الجنه البله ای پسر ** بهر این گفتست سلطان البشر 1420
  • On this account, O father, the Sultan of mankind (Mohammed hath said, “Most of the people of Paradise are the foolish.”
  • زیرکی چون کبر و باد انگیز تست ** ابلهی شو تا بماند دل درست
  • Since, intelligence is the exciter of pride and vanity in you, become a fool in order that your heart may remain sound—
  • ابلهی نه کو به مسخرگی دوتوست ** ابلهی کو واله و حیران هوست
  • Not the fool that is bent double (abases himself) in buffoonery, (but) the fool that is distraught and bewildered (lost) in Him (God).
  • ابلهان‌اند آن زنان دست بر ** از کف ابله وز رخ یوسف نذر
  • 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.
  • عقل را قربان کن اندر عشق دوست ** عقلها باری از آن سویست کوست
  • Sacrifice your intellect in love for the Friend: anyhow, (all) intellects are from the quarter where He is.
  • عقلها آن سو فرستاده عقول ** مانده این سو که نه معشوقست گول 1425
  • The (spiritually) intelligent have sent their intellects to that quarter: (only) the dolt has remained in this quarter where the’ Beloved is not.
  • زین سر از حیرت گر این عقلت رود ** هر سو مویت سر و عقلی شود
  • 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.
  • نیست آن سو رنج فکرت بر دماغ ** که دماغ و عقل روید دشت و باغ
  • 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).
  • سوی دشت از دشت نکته بشنوی ** سوی باغ آیی شود نخلت روی
  • (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.
  • اندرین ره ترک کن طاق و طرنب ** تا قلاوزت نجنبد تو مجنب
  • In this Way abandon ostentation: do not move unless your (spiritual) guide move.
  • هر که او بی سر بجنبد دم بود ** جنبشش چون جنبش کزدم بود 1430
  • Any one who moves without the head (guide) is a (mere) tail (base and contemptible): his movement is like the movement of the scorpion.
  • کژرو و شب کور و زشت و زهرناک ** پیشه‌ی او خستن اجسام پاک
  • Going crookedly, night-blind and ugly and venomous—his trade is the wounding of the pure bodies (of the unworldly).
  • سر بکوب آن را که سرش این بود ** خلق و خوی مستمرش این بود
  • Beat the head of him whose inmost spirit is (like) this, and whose permanent nature and disposition is (like) this.
  • خود صلاح اوست آن سر کوفتن ** تا رهد جان‌ریزه‌اش زان شوم‌تن
  • 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.
  • واستان آن دست دیوانه سلاح ** تا ز تو راضی شود عدل و صلاح
  • Take away the weapons from the madman’s hand, that Justice and Goodness may be satisfied with you.
  • چون سلاحش هست و عقلش نه ببند ** دست او را ورنه آرد صد گزند 1435
  • Since he has weapons and has no understanding, shackle his hand; otherwise he will inflict a hundred injuries.
  • بیان آنک حصول علم و مال و جاه بدگوهران را فضیحت اوست و چون شمشیریست کی افتادست به دست راه‌زن
  • Explaining that the acquisition of knowledge and wealth and rank by men of evil nature is the (means of) exposing him (such a one) to shame and ü like a sword that has fallen into the hand of a brigand.
  • بدگهر را علم و فن آموختن ** دادن تیغی به دست راه‌زن
  • To teach the evil-natured man knowledge and skill is to put a sword in the hand of a brigand.
  • تیغ دادن در کف زنگی مست ** به که آید علم ناکس را به دست
  • It is better to put a sword in the hand of an intoxicated negro than that knowledge should come into the possession of a worthless person.
  • علم و مال و منصب و جاه و قران ** فتنه آمد در کف بدگوهران
  • Knowledge and wealth and office’ and rank and fortune are a mischief in the hands of the evil-natured.
  • پس غزا زین فرض شد بر ممنان ** تا ستانند از کف مجنون سنان
  • Therefore the Holy War was made obligatory on the true believers for this purpose, (namely) that they might take the spear-point from the hand of the madman.
  • جان او مجنون تنش شمشیر او ** واستان شمشیر را زان زشت‌خو 1440
  • His (the evil-natured man's) spirit is (like) the madman, and his body is (like) his (the madman's) sword: take away the sword from that wicked man!