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1
1640-1689

  • طفل جان از شیر شیطان باز کن ** بعد از آنش با ملک انباز کن‌‌ 1640
  • Wean the babe, thy soul, from the Devil's milk, and after that make it consort with the Angel.
  • تا تو تاریک و ملول و تیره‌‌ای ** دان که با دیو لعین همشیره‌‌ای‌‌
  • Whilst thou art dark and vexed and gloomy, know that thou art sucking from the same breast as the accursed Devil.
  • لقمه‌‌ای کان نور افزود و کمال ** آن بود آورده از کسب حلال‌‌
  • The mouthful that gave increase of light and perfection is obtained from lawful earnings.
  • روغنی کاید چراغ ما کشد ** آب خوانش چون چراغی را کشد
  • The oil that comes and quenches our lamp—when it quenches a lamp, call it water.
  • علم و حکمت زاید از لقمه‌‌ی حلال ** عشق و رقت آید از لقمه‌‌ی حلال‌‌
  • From the lawful morsel are born knowledge and wisdom; from the lawful morsel come love and tenderness.
  • چون ز لقمه تو حسد بینی و دام ** جهل و غفلت زاید آن را دان حرام‌‌ 1645
  • When from a morsel thou seest (arise) envy and guile, (and when) ignorance and heedlessness are born (of it), know that it is unlawful.
  • هیچ گندم کاری و جو بر دهد ** دیده‌‌ای اسبی که کره‌‌ی خر دهد
  • Wilt thou sow wheat and will it produce barley? Hast thou seen a mare bring forth an ass's colt?
  • لقمه تخم است و برش اندیشه‌‌ها ** لقمه بحر و گوهرش اندیشه‌‌ها
  • The morsel is seed, and thoughts are its fruit; the morsel is the sea, and thoughts are its pearls.
  • زاید از لقمه‌‌ی حلال اندر دهان ** میل خدمت عزم رفتن آن جهان‌‌
  • From the lawful morsel in the mouth is born the inclination to serve (God) and the resolve to go to yonder world.
  • باز گفتن بازرگان با طوطی آن چه دید از طوطیان هندوستان‌‌
  • How the merchant related to the parrot what he had witnessed on the part of the parrots of India.
  • کرد بازرگان تجارت را تمام ** باز آمد سوی منزل دوست کام‌‌
  • The merchant finished his trading and returned home (prosperously) to the joy of his friends.
  • هر غلامی را بیاورد ارمغان ** هر کنیزک را ببخشید او نشان‌‌ 1650
  • He brought a present for every male slave, he gave a token to every slave-girl.
  • گفت طوطی ارمغان بنده کو ** آن چه دیدی و آن چه گفتی باز گو
  • “Where is my present?” asked the parrot. “Relate what thou hast seen and said.”
  • گفت نی من خود پشیمانم از آن ** دست خود خایان و انگشتان گزان‌‌
  • “Nay,” said he, “indeed I am repenting of that (which I said), gnawing my hand and biting my fingers (in remorse).
  • من چرا پیغام خامی از گزاف ** بردم از بی‌‌دانشی و از نشاف‌‌
  • Why, from ignorance and folly, did I idly bear (such) an inconsiderate message?”
  • گفت ای خواجه پشیمانی ز چیست ** چیست آن کاین خشم و غم را مقتضی است‌‌
  • “O master,” said the parrot, “what is thy repentance for? What is it that causes this anger and grief?”
  • گفت گفتم آن شکایتهای تو ** با گروهی طوطیان همتای تو 1655
  • “I told thy complaints,” said he, “to a company of parrots resembling thee.
  • آن یکی طوطی ز دردت بوی برد ** زهره‌‌اش بدرید و لرزید و بمرد
  • One parrot got scent of (understood) thy pain: her heart broke, and she trembled and died.
  • من پشیمان گشتم این گفتن چه بود ** لیک چون گفتم پشیمانی چه سود
  • I became sorry, (thinking) ‘why did I say this?’ but what was the use of repenting after I had said it?”
  • نکته ای کان جست ناگه از زبان ** همچو تیری دان که جست آن از کمان‌‌
  • Know that a word which suddenly shot from the tongue is like an arrow shot from the bow.
  • وانگردد از ره آن تیر ای پسر ** بند باید کرد سیلی را ز سر
  • O son, that arrow does not turn back on its way: you must dam a torrent at the source.
  • چون گذشت از سر جهانی را گرفت ** گر جهان ویران کند نبود شگفت‌‌ 1660
  • When it left the source behind, it swept over a world (of country): if it lays waste the world, ’tis no wonder.
  • فعل را در غیب اثرها زادنی است ** و آن موالیدش به حکم خلق نیست‌‌
  • There is an unseen bringing forth of effects to (our) action, and the results born of it are not in the control of (human) creatures:
  • بی‌‌شریکی جمله مخلوق خداست ** آن موالید ار چه نسبتشان به ماست‌‌
  • Those results are all created by God without any partner, though they are imputed to us.
  • زید پرانید تیری سوی عمر ** عمر را بگرفت تیرش همچو نمر
  • Zayd let fly an arrow in the direction of ‘Amr: his arrow gripped ‘Amr like a leopard.
  • مدت سالی همی‌‌زایید درد ** دردها را آفریند حق نه مرد
  • During a long time, a (whole) year, it was producing pain: pains were being produced by God, not by man.
  • زید رامی آن دم ار مرد از وجل ** دردها می‌‌زاید آن جا تا اجل‌‌ 1665
  • If Zayd who shot (the arrow) died of fright at the moment (when ‘Amr was wounded), (nevertheless) pains are continually being produced there (in ‘Amr's body) until (‘Amr's) death.
  • ز آن موالید وجع چون مرد او ** زید را ز اول سبب قتال گو
  • Inasmuch as he (‘Amr) died from the results of the hurt (inflicted on him), for this cause call Zayd (his) murderer on account of (Zayd's having been) the original cause (of his death).
  • آن وجعها را بدو منسوب دار ** گر چه هست آن جمله صنع کردگار
  • Impute those pains to him, though all of them are the work of the Creator.
  • همچنین کشت و دم و دام و جماع ** آن موالید است حق را مستطاع‌‌
  • So with sowing and breathing (speaking) and (laying) snares and sexual intercourse: the results of those (actions) are amenable to (determined by the will of) God.
  • اولیا را هست قدرت از اله ** تیر جسته باز آرندش ز راه‌‌
  • The saints possess power (derived) from God: they turn back from its course the arrow that has sped.
  • بسته درهای موالید از سبب ** چون پشیمان شد ولی ز آن دست رب‌‌ 1670
  • The hand (power) of the Lord closes the doors of the results (shuts off the results) from the cause, when the saint repents of that (cause).
  • گفته ناگفته کند از فتح باب ** تا از آن نه سیخ سوزد نه کباب‌‌
  • Through the opening of the door (of Divine grace), he makes unsaid what has been said, so that neither spit nor roast-meat is burnt thereby.
  • از همه دلها که آن نکته شنید ** آن سخن را کرد محو و ناپدید
  • He wipes out the saying from all the minds that heard it, and makes it imperceptible.
  • گرت برهان باید و حجت مها ** باز خوان من آية أو ننسها
  • O sire, if thou must needs have demonstration and proof (of this), recite “(Whatever) verse (We cancel) or cause to be forgotten. ”
  • آیت أنسوکم ذکری بخوان ** قدرت نسیان نهادنشان بدان‌‌
  • Read the verse “They made you forget My warning”: acknowledge their (the saints') power to put forgetfulness (in men's hearts).
  • چون به تذکیر و به نسیان قادراند ** بر همه دلهای خلقان قاهراند 1675
  • Since they are able to make (you) remember and forget, they are mighty over all the hearts of (God's) creatures.
  • چون به نسیان بست او راه نظر ** کار نتوان کرد ور باشد هنر
  • When he (the saint) has blocked the road of (your) mental perception by means of forgetfulness, it is impossible (for you) to act, even if there be virtue (in you).
  • خلتم سخریه اهل السمو ** از نبی خوانید تا أنسوکم‌‌
  • Ye have made those exalted ones a laughing-stock. Recite from the Qur’án as far as (the words) “They made you forget.”
  • صاحب ده پادشاه جسمهاست ** صاحب دل شاه دلهای شماست‌‌
  • He that owns a village is king over bodies; he that owns a heart is king over your hearts.
  • فرع دید آمد عمل بی‌‌هیچ شک ** پس نباشد مردم الا مردمک‌‌
  • Without any doubt, action (practice) is a branch of (subordinate to) seeing (theory): therefore Man is nothing but “the little man” (the pupil of the eye).
  • من تمام این نیارم گفت از آن ** منع می‌‌آید ز صاحب مرکزان‌‌ 1680
  • I dare not expound the whole of this (subject): hindrance thereto is coming from those who are at the centre.
  • چون فراموشی خلق و یادشان ** با وی است و او رسد فریادشان‌‌
  • Inasmuch as the forgetfulness and recollection of (God's) creatures are with him (depend on the perfect saint), and he comes at their call for help,
  • صد هزاران نیک و بد را آن بهی ** می‌‌کند هر شب ز دلهاشان تهی‌‌
  • Every night that glorious one is emptying from their hearts hundreds of thousands of good and evil (thoughts),
  • روز دلها را از آن پر می‌‌کند ** آن صدفها را پر از در می‌‌کند
  • (While) in the daytime he is filling their hearts therewith— he is filling those oyster-shells with pearls.
  • آن همه اندیشه‌‌ی پیشانها ** می‌‌شناسند از هدایت جانها
  • By (Divine) guidance (after sleep is past) all those thoughts of former things recognize the spirits (to which they were attached).
  • پیشه و فرهنگ تو آید به تو ** تا در اسباب بگشاید به تو 1685
  • Your handicraft and skill come (back) to you, that they may open to you the door of (ways and) means.
  • پیشه‌‌ی زرگر به آهنگر نشد ** خوی این خوش خوبه آن منکر نشد
  • The goldsmith's craft did not go to the ironsmith; the disposition of the good-natured man did not go to the disagreeable one.
  • پیشه‌‌ها و خلقها همچون جهیز ** سوی خصم آیند روز رستخیز
  • On the day of Resurrection the handicrafts and dispositions will come, like articles of property, to the claimant (owner).
  • پیشه‌‌ها و خلقها از بعد خواب ** واپس آید هم به خصم خود شتاب‌‌
  • After sleep also, the handicrafts and dispositions come back in haste to him that claims them as his.
  • پیشه‌‌ها و اندیشه‌‌ها در وقت صبح ** هم بدانجا شد که بود آن حسن و قبح‌‌
  • At the hour of dawn the handicrafts and thoughts went to the same place where that good and evil (formerly) were.