Rumi's Masnavi - The minstrel began (to sing) a slumberous verse—“Hand me the cup, O Thou whom I see not.

مطرب آغازید بیتی خوابناک ** که انلنی الکاس یا من لا اراک 665
The minstrel began (to sing) a slumberous verse—“Hand me the cup, O Thou whom I see not.

انت وجهی لا عجب ان لا اراه ** غایة القرب حجاب الاشتباه
Thou art my face: no wonder that I see it not: extreme proximity is a mystifying veil.

انت عقلی لا عجب ان لم ارک ** من وفور الالتباس المشتبک
Thou art my reason: no wonder if I see Thee not, on account of the abundance of the intricate perplexities (of thought).

جت اقرب انت من حبل الورید ** کم اقل یا یا نداء للبعید
Thou hast come nearer to me than my neck-artery: how long shall I say ‘Oh’? ‘Oh’ is a call to one who is far off.

بل اغالطهم انادی فی القفار ** کی اکتم من معی مومن اغار
Nay, but I dissemble with them when I call (to Him) in the deserts, in order that I may conceal Him who is beside me from those who excite my jealousy.”

در آمدن ضریر در خانه‌ی مصطفی علیه‌السلام و گریختن عایشه رضی الله عنها از پیش ضریر و گفتن رسول علیه‌السلام کی چه می‌گریزی او ترا نمی‌بیند و جواب دادن عایشه رضی الله عنها رسول را صلی الله علیه و سلم
How a blind man entered the house of Mustafá (Mohammed), on whom be peace, and how ‘Á’isha, may God be pleased with her, fled from the presence of the blind man, and how the Prophet, on whom be peace, asked, “Why art thou running away? He cannot see thee”; and the answer given by ‘Á’isha, may God be pleased with her, to the Prophet—God bless and save him!

اندر آمد پیش پیغامبر ضریر ** کای نوابخش تنور هر خمیر 670
A blind man came into the presence of the Prophet, saying, “O thou who suppliest fuel to every oven of dough,

ای تو میر آب و من مستسقیم ** مستغاث المستغاث ای ساقیم
O thou who art the lord of the Water (of Life), while I am suffering from dropsy—help, help, O giver of drink to me!”

چون در آمد آن ضریر از در شتاب ** عایشه بگریخت بهر احتجاب
When the blind man came in hastily by the door, ‘Á’isha ran away to conceal herself (from him),

هر که زیباتر بود رشکش فزون ** زانک رشک از ناز خیزد یا بنون
The more beautiful any one is, the greater his jealousy, for jealousy arises from (the possession of) loveliness, O sons.

گنده‌پیران شوی را قما دهند ** چونک از زشتی و پیری آگهند 675
Since foul hags are aware of their ugliness and old age, they let their husbands take a concubine.

چون جمال احمدی در هر دو کون ** کی بدست ای فر یزدانیش عون
When has there (ever) been in the two worlds a beauty like that of Ahmad (Mohammed)? Oh, may the Divine Glory aid him!

نازهای هر دو کون او را رسد ** غیرت آن خورشید صدتو را رسد
To him belong (all) the charms of both worlds: it beseems that hundredfold Sun to be jealous,

که در افکندم به کیوان گوی را ** در کشید ای اختران هم روی را
Saying, “I have thrown my (resplendent) orb over Saturn: beware, O stars, and cover your faces!

در شعاع بی‌نظیرم لا شوید ** ورنه پیش نور نم رسوا شوید
Be naughted in my incomparable radiance; else ye will be put to shame before my light.

از کرم من هر شبی غایب شوم ** کی روم الا نمایم که روم 680
For kindness' sake, I disappear every night; (but) how should I depart? I only make a show of departing,

تا شما بی من شبی خفاش‌وار ** پر زنان پرید گرد این مطار
That for a night ye may fly without me like bats, flapping your wings, around this flying-place;

هم‌چو طاووسان پری عرضه کنید ** باز مست و سرکش و معجب شوید
And that, like peacocks, ye may display a (gorgeous) wing, and then become intoxicated and haughty and self-conceited.

ننگرید آن پای خود را زشت‌ساز ** هم‌چو چارق کو بود شمع ایاز
Look at your uncouth feet, like the rustic shoon that were (as) a candle to Ayáz.

رو نمایم صبح بهر گوشمال ** تا نگردید از منی ز اهل شمال
At dawn I show my face to reprimand you, lest from egoism ye become (included) among the people of the left hand.”

ترک آن کن که درازست آن سخن ** نهی کردست از درازی امر کن 685
Leave that (topic), for that topic is lengthy: (he who is the final cause of) the command “Be!” hath forbidden lengthiness.

امتحان کردن مصطفی علیه‌السلام عایشه را رضی الله عنها کی چه پنهان می‌شوی پنهان مشو که اعمی ترا نمی‌بیند تا پدید آید کی عایشه رضی الله عنها از ضمیر مصطفی علیه السلام واقف هست یا خود مقلد گفت ظاهرست
How Mustafá (Mohammed), on whom be peace, made trial of ‘Á’isha, may God be pleased with her, and said, “Why art thou hiding? Do not hide, for the blind man cannot see thee,” in order that it might appear whether ‘Á’isha was acquainted with the secret thoughts of Mustafá, on whom be peace, or whether she was (merely) one who would follow his expressed wishes.

کرد اشارت عایشه با دستها ** او نبیند من همی‌بینم ورا
‘Á’isha made a sign with her hands (as though to say), “(If) he does not see (me), yet I see him.”

غیرت عقل است بر خوبی روح ** پر ز تشبیهات و تمثیل این نصوح
Reason's jealousy of the beauty of the Spirit is (the cause of) this sincere admonition being full of similitudes and allegories.