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4
1918-1967

  • تو هم از بیرون بدی با دیگران ** واندرون خوش گشته با نفس گران
  • You also are bad (malign) to others outside, while you have become complaisant to the grievous self (carnal soul) within.
  • خود عدوت اوست قندش می‌دهی ** وز برون تهمت به هر کس می‌نهی
  • It is your enemy indeed, (yet) you are giving it candy, while outside you are accusing every one.
  • هم‌چو فرعونی تو کور و کوردل ** با عدو خوش بی‌گناهان را مذل 1920
  • You are like Pharaoh, blind and blind-hearted: complaisant to your enemy and treating the guiltless with ignominy.
  • چند فرعونا کشی بی‌جرم را ** می‌نوازی مر تن پر غرم را
  • How long, O (imitator of) Pharaoh, will you slay the innocent and pamper your noxious body?
  • عقل او بر عقل شاهان می‌فزود ** حکم حق بی‌عقل و کورش کرده بود
  • His understanding was superior to that of (other) kings: God's ordainment had made him without understanding and blind.
  • مهر حق بر چشم و بر گوش خرد ** گر فلاطونست حیوانش کند
  • God's seal upon the eye and ear of the intelligence makes him (the intelligent man) an animal, (even) if he is a Plato.
  • حکم حق بر لوح می‌آید پدید ** آنچنان که حکم غیب بایزید
  • God's ordainment comes into view on the tablet (of the heart) in such wise as Báyazíd's prediction of the hidden (future event).
  • شنیدن شیخ ابوالحسن رضی الله عنه خبر دادن ابویزید را و بود او و احوال او
  • How Shaykh Abu ’l-Hasan, may God be well-pleased with him, heard Báyazíd's announcement of his coming into existence and of what should happen to him.
  • هم‌چنان آمد که او فرموده بود ** بوالحسن از مردمان آن را شنود 1925
  • It came to pass just as he (Báyazíd) had said. Bu ’l-Hasan heard from the people that (prediction),
  • که حسن باشد مرید و امتم ** درس گیرد هر صباح از تربتم
  • (Namely), “Hasan will be my disciple and my true follower (umma), and will receive lessons from my tomb at every dawn.”
  • گفت من هم نیز خوابش دیده‌ام ** وز روان شیخ این بشنیده‌ام
  • He (Abu ’l-Hasan) said, “I have also seen him in a dream and have heard this from the spirit of the Shaykh.”
  • هر صباحی رو نهادی سوی گور ** ایستادی تا ضحی اندر حضور
  • Every dawn he would set his face towards the grave and stand (there) in attention till the forenoon,
  • یا مثال شیخ پیشش آمدی ** یا که بی‌گفتی شکالش حل شدی
  • And either the apparition of the Shaykh would come to him, or without anything spoken his difficulty would be solved,
  • تا یکی روزی بیامد با سعود ** گورها را برف نو پوشیده بود 1930
  • Till one day he came auspiciously (to visit the grave): the graves were covered with new-fallen snow.
  • توی بر تو برفها هم‌چون علم ** قبه قبه دیده و شد جانش به غم
  • He saw the snows, wreath on wreath like flags, mound (piled) on mound; and his soul was grieved.
  • بانگش آمد از حظیره‌ی شیخ حی ** ها انا ادعوک کی تسعی الی
  • From the shrine of the (spiritually) living Shaykh came to him a cry, “Hark, I call thee that thou mayst run to me.
  • هین بیا این سو بر آوازم شتاب ** عالم ار برفست روی از من متاب
  • Hey, come quickly in this direction, towards my voice: if the world is (full of) snow, (yet) do not turn thy face away from me.”
  • حال او زان روز شد خوب و بدید ** آن عجایب را که اول می‌شنید
  • From that day his (spiritual) state became excellent, and he saw (experienced) those wondrous things which at first he was (only) hearing (knowing by hearsay).
  • رقعه‌ی دیگر نوشتن آن غلام پیش شاه چون جواب آن رقعه‌ی اول نیافت
  • How the slave wrote another letter to the king when he received no reply to the first letter.
  • نامه‌ی دیگر نوشت آن بدگمان ** پر ز تشنیع و نفیر و پر فغان 1935
  • That evil-thinking one wrote another letter, full of vituperation and clamour and loud complaint.
  • که یکی رقعه نبشتم پیش شه ** ای عجب آنجا رسید و یافت ره
  • He said, “I wrote a letter to the king; oh, I wonder if it arrived there and found its way (to him).”
  • آن دگر را خواند هم آن خوب‌خد ** هم نداد او را جواب و تن بزد
  • The fair-cheeked (king) read that second one also, and as before he gave him no reply and kept silence.
  • خشک می‌آورد او را شهریار ** او مکرر کرد رقعه پنج بار
  • The king was withholding all favour from him: he (the slave) repeated the letter five times.
  • گفت حاجب آخر او بنده‌ی شماست ** گر جوابش بر نویسی هم رواست
  • “After all,” said the chamberlain, “he is your (Majesty’s) slave: if you write a reply to him, tis fitting.
  • از شهی تو چه کم گردد اگر ** برغلام و بنده اندازی نظر 1940
  • What diminution of your sovereignty will occur if you cast looks (of favour) on your slave and servant?”
  • گفت این سهلست اما احمقست ** مرد احمق زشت و مردود حقست
  • He (the king) said, “This is easy; but he is fool: a foolish man is foul and rejected of God.
  • گرچه آمرزم گناه و زلتش ** هم کند بر من سرایت علتش
  • Though I pardon his sin and fault, his disease will infect me also.
  • صد کس از گرگین همه گرگین شوند ** خاصه این گر خبیث ناپسند
  • From (contact with) an itchy person a whole hundred become itchy, especially (in the case of) this loathsome reprobate itch.
  • گر کم عقلی مبادا گبر را ** شوم او بی‌آب دارد ابر را
  • May the itch, lack of intelligence, not befall (even) the infidel His (the fool’s) ill-starredness keeps the cloud rainless.
  • نم نبارد ابر از شومی او ** شهر شد ویرانه از بومی او 1945
  • On account of his ill-starredness the cloud sheds no moisture: by his owlishness the city is made a desert.
  • از گر آن احمقان طوفان نوح ** کرد ویران عالمی را در فضوح
  • Because of the itch of those foolish ones the Flood of Noah devastated a whole world (of people) in disgrace.
  • گفت پیغامبر که احمق هر که هست ** او عدو ماست و غول ره‌زنست
  • The Prophet said, ‘Whosoever is foolish, he is our enemy and a ghoul who waylays (the traveller).
  • هر که او عاقل بود از جان ماست ** روح او و ریح او ریحان ماست
  • Whoso is intelligent, he is (dear to us as) our soul :his breeze and wind is our sweet basil.’
  • عقل دشنامم دهد من راضیم ** زانک فیضی دارد از فیاضیم
  • (If) intelligence revile me, I am well-pleased, because it possesses something that has emanated from my emanative activity.
  • نبود آن دشنام او بی‌فایده ** نبود آن مهمانیش بی‌مایده 1950
  • Its revilement is not without use, its hospitality is not without a table;
  • احمق ار حلوا نهد اندر لبم ** من از آن حلوای او اندر تبم
  • (But) if the fool put sweetmeat on my lip, I am in a fever from (tasting) his sweetmeat.”
  • این یقین دان گر لطیف و روشنی ** نیست بوسه‌ی کون خر را چاشنی
  • If you are goodly and enlightened, know this for sure, (that) kissing the arse of an ass hath no (delicious) savour.
  • سبلتت گنده کند بی‌فایده ** جامه از دیگش سیه بی‌مایده
  • He (the unsavoury fool) uselessly makes your moustache fetid; your dress is blackened by his kettle without (there being) a table (of food).
  • مایده عقلست نی نان و شوی ** نور عقلست ای پسر جان را غذی
  • Intelligence is the table, not bread and roast-meat: the light of intelligence, O son, is the nutriment for the soul.
  • نیست غیر نور آدم را خورش ** از جز آن جان نیابد پرورش 1955
  • Man hath no food but the light: the soul does not obtain nourishment from aught but that.
  • زین خورشها اندک اندک باز بر ** کین غذای خر بود نه آن حر
  • Little by little cut (yourself) off from these (material) foods— for these are the nutriment of an ass, nQt that of a free (noble) man—
  • تا غذای اصل را قابل شوی ** لقمه‌های نور را آکل شوی
  • So that you may become capable of (absorbing) the original nutriment and may eat habitually the dainty morsels of the light.
  • عکس آن نورست کین نان نان شدست ** فیض آن جانست کین جان جان شدست
  • ‘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.
  • چون خوری یکبار از ماکول نور ** خاک ریزی بر سر نان و تنور
  • When you eat once of the light you will pour earth over the (material) bread and oven.
  • عقل دو عقلست اول مکسبی ** که در آموزی چو در مکتب صبی 1960
  • Intelligence consists of two intelligences; the former is the acquired one which you learn, like a boy at school,
  • از کتاب و اوستاد و فکر و ذکر ** از معانی وز علوم خوب و بکر
  • From book and teacher and reflexion and (committing to) memory, and from concepts, and from excellent and virgin (hitherto unstudied) sciences.
  • عقل تو افزون شود بر دیگران ** لیک تو باشی ز حفظ آن گران
  • (By this means) your intelligence becomes superior to (that of) others; but through preserving (retaining in your mind) that (knowledge) you are heavily burdened.
  • لوح حافظ باشی اندر دور و گشت ** لوح محفوظ اوست کو زین در گذشت
  • 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.
  • عقل دیگر بخشش یزدان بود ** چشمه‌ی آن در میان جان بود
  • The other intelligence is the gift of God: its fountain is in the midst of the soul.
  • چون ز سینه آب دانش جوش کرد ** نه شود گنده نه دیرینه نه زرد 1965
  • When the water of (God-given) knowledge gushes from the breast, it does not become fetid or old or yellow (impure);
  • ور ره نبعش بود بسته چه غم ** کو همی‌جوشد ز خانه دم به دم
  • And if its way of issue (to outside) be stopped, what harm? for it gushes continually from the house (of the heart).
  • عقل تحصیلی مثال جویها ** کان رود در خانه‌ای از کویها
  • The acquired intelligence is like the conduits which run into a house from the streets: