هرنبی زان دوست دارد کوه را ** تا مثنا بشنود نام ترا
That is why every prophet holds the mountains dear: (’tis) that he may hear Thy name redoubled.
آن که پست مثال سنگ لاخ ** موش را شاید نه ما را در مناخ
That low mountain, resembling stony ground, is suitable for a mouse, not for us, as a resting-place.
من بگویم او نگردد یار من ** بی صدا ماند دم گفتار من
(When) I speak, it does not join with me: the breath of my speech remains without (any) echo.
با زمین آن به که هموارش کنی ** نیست همدم با قدم یارش کنی
’Tis better that thou level it with the earth; it is not in accord with thy breath (voice): thou shouldst join it with thy foot.”
گفت ای نوح ار تو خواهی جمله را ** حشر گردانم بر آرم از ثری1355
He (God) said, “O Noah, if thou desire, I will assemble them all and raise them from (their graves in) the earth.
بهر کنعانی دل تو نشکنم ** لیکت از احوال آگه می‌کنم
I will not break thy heart for the sake of a Canaan, but I am acquainting (thee) with (their real) states.”
گفت نه نه راضیم که تو مرا ** هم کنی غرقه اگر باید ترا
He (Noah) said, “Nay, nay, I am content that Thou shouldst drown me too, if it behove Thee (to do so).
هر زمانم غرقه می‌کن من خوشم ** حکم تو جانست چون جان می‌کشم
Keep drowning me every instant, I am pleased: Thy ordinance is my (very) soul, I bear it (with me) as my soul.
ننگرم کس را وگر هم بنگرم ** او بهانه باشد و تو منظرم
I do not look at any one (but Thee), and even if I do look at (any one), he is (only) a pretext, and Thou art the (real) object of my regard.
عاشق صنع توم در شکر و صبر ** عاشق مصنوع کی باشم چو گبر1360
I am in love with Thy making (both) in (the hour of) thanksgiving and (in the hour of) patience; how should I be in love, like the infidel, with that which Thou hast made?”
عاشق صنع خدا با فر بود ** عاشق مصنوع او کافر بود
He that loves God's making is glorious; he that loves what He hath made is an unbeliever.
توفیق میان این دو حدیث کی الرضا بالکفر کفر و حدیث دیگر من لم یرض بقضایی فلیطلب ربا سوای
Reconciliation of these two Traditions: “To be satisfied with infidelity is an act of infidelity,” and “If any one is not satisfied with My ordainment, let him seek a lord other than Me.”
دی سالی کرد سایل مر مرا ** زانک عاشق بود او بر ماجرا
Yesterday an inquirer put a question to me, because he was fond of disputation.
گفت نکته‌ی الرضا بالکفر کفر ** این پیمبر گفت و گفت اوست مهر
He said, “This Prophet uttered the deep saying, ‘To be satisfied with infidelity is an act of infidelity’; his words are (conclusive like) a seal.
باز فرمود او که اندر هر قضا ** مر مسلمان را رضا باید رضا
Again, he said that the Moslem must be satisfied (acquiesce) in every ordainment, must be satisfied.
نه قضای حق بود کفر و نفاق ** گر بدین راضی شوم باشد شقاق1365
Is not infidelity and hypocrisy the ordainment of God? If I become satisfied with this (infidelity), ’twill be opposition (disobedience to God),
ور نیم راضی بود آن هم زیان ** پس چه چاره باشدم اندر میان
And if I am not satisfied, that too will be detrimental: between (these two alternatives), then, what means (of escape) is there for me?”
گفتمش این کفر مقضی نه قضاست ** هست آثار قضا این کفر راست
I said to him, “This infidelity is the thing ordained, it is not the ordainment; this infidelity is truly the effects of the ordainment.
پس قضا را خواجه از مقضی بدان ** تا شکالت دفع گردد در زمان
Therefore know (distinguish), sire, the ordainment from the thing ordained, so that thy difficulty may be removed at once.
راضیم در کفر زان رو که قضاست ** نه ازین رو که نزاع و خبث ماست
I acquiesce in infidelity in that respect that it is the ordainment (of God), not in this respect that it is our contentiousness and wickedness.
کفر از روی قضا خود کفر نیست ** حق را کافر مخوان اینجا مه‌ایست1370
In respect of the ordainment, infidelity indeed is not infidelity. Do not call God ‘infidel,’ do not stand here.
کفر جهلست و قضای کفر علم ** هر دو کی یک باشد آخر حلم و خلم
Infidelity is ignorance, and the ordainment of infidelity is knowledge: how, pray, should hilm (forbearance) and khilm (anger) both be one (and the same)?
زشتی خط زشتی نقاش نیست ** بلک از وی زشت را بنمودنیست
The ugliness of the script is not the ugliness of the artist; nay, ’tis an exhibition of the ugly by him.
قوت نقاش باشد آنک او ** هم تواند زشت کردن هم نکو
The power (skill) of the artist is that he can make both the ugly and the beautiful.”
گر کشانم بحث این را من بساز ** تا سال و تا جواب آید دراز
If I develop the investigation of this (subject) methodically, so that question and answer become lengthy,
ذوق نکته‌ی عشق از من می‌رود ** نقش خدمت نقش دیگر می‌شود1375
The savour of Love's mystery will go from me, the form of piety will be deformed.
مثل در بیان آنک حیرت مانع بحث و فکرتست
A parable illustrating the fact that (mystical) bewilderment prevents investigation and consideration.
آن یکی مرد دومو آمد شتاب ** پیش یک آیینه دار مستطاب
A certain man, whose hair was of two colours, came in haste to a highly esteemed barber.
گفت از ریشم سپیدی کن جدا ** که عروس نو گزیدم ای فتی
He said, “Remove the hoariness from my beard, for I have chosen a new bride, O young man.”
ریش او ببرید و کل پیشش نهاد ** گفت تو بگزین مرا کاری فتاد
He cut off his beard and laid the whole of it before him, and said, “Do thou pick out (the white hairs), for it happens that I have some important business.”
این سال وآن جوابست آن گزین ** که سر اینها ندارد درد دین
That “pick (them) out” is dialectic, for religious emotion has no care for these things (hair-splitting disputes).
آن یکی زد سیلیی مر زید را ** حمله کرد او هم برای کید را1380
A certain man slapped Zayd on the neck; he (Zayd) at once rushed at him with warlike purpose.
گفت سیلی‌زن سالت می‌کنم ** پس جوابم گوی وانگه می‌زنم
The assailant said, “I will ask thee a question, so answer me (first) and then strike me.
بر قفای تو زدم آمد طراق ** یک سالی دارم اینجا در وفاق
I struck the nape of thy neck, and there was the sound of a slap: at this point I have a question (to ask thee) in concord:
این طراق از دست من بودست یا ** از قفاگاه تو ای فخر کیا
Was this sound caused by my hand or by the nape of thy neck, O pride of the noble?”
گفت از درد این فراغت نیستم ** که درین فکر و تفکر بیستم
He (Zayd) said, “On account of the pain I have no leisure to stop (occupy myself) in this reflection and consideration.
تو که بی‌دردی همی اندیش این ** نیست صاحب‌درد را این فکر هین1385
Do thou, who art without pain, ponder on this; he that feels the pain has no such thought. Take heed!”
حکایت
Story.
در صحابه کم بدی حافظ کسی ** گرچه شوقی بود جانشان را بسی
Amongst the Companions (of the Prophet) there was scarcely any one that knew the Qur’án by heart, though their souls had a great desire (to commit it to memory),
زانک چون مغزش در آگند و رسید ** پوستها شد بس رقیق و واکفید
Because, inasmuch as its kernel had filled (them) and had reached maturity, the rinds became very thin and burst.
قشر جوز و فستق و بادام هم ** مغز چون آگندشان شد پوست کم
Similarly, the shells of the walnut and the pistachio-nut and the almond— when the kernel has filled them, the rind decreases.
مغز علم افزود کم شد پوستش ** زانک عاشق را بسوزد دوستش
(When) the kernel, knowledge, increases, its rind decreases (and vanishes), because the lover is consumed by his beloved.
وصف مطلوبی چو ضد طالبیست ** وحی و برق نور سوزنده‌ی نبیست1390
Since the quality of being sought is the opposite of seeking, the Revelation and the flashing of the (Divine) Light consume the prophet with burning.
چون تجلی کرد اوصاف قدیم ** پس بسوزد وصف حادث را گلیم
When the Attributes of the Eternal have shone forth, then the mantle of temporality is burned.
ربع قرآن هر که را محفوظ بود ** جل فینا از صحابه می‌شنود
Every one that knew a quarter of the Qur’án by heart was hearing from the Companions (the words), “Great is he amongst us.”
جمع صورت با چنین معنی ژرف ** نیست ممکن جز ز سلطانی شگرف
To combine the (outward) form with such a deep (inner) meaning is not possible, except on the part of a mighty (spiritual) king.
در چنین مستی مراعات ادب ** خود نباشد ور بود باشد عجب
In such (mystical) intoxication (as his) the observance of due respect (to the letter of the Qur’án) will not be there at all; or if it be, ’tis a wonder.
اندر استغنا مراعات نیاز ** جمع ضدینست چون گرد و دراز1395
To observe humility in (the state of spiritual) independence is to combine two opposites, like “round” and “long.”
خود عصا معشوق عمیان می‌بود ** کور خود صندوق قرآن می‌بود
Truly the staff is loved by the blind; the (inwardly) blind man himself is a coffer (full) of the Qur’án.
گفت کوران خود صنادیقند پر ** از حروف مصحف و ذکر و نذر
He (a certain one) said, “In sooth the blind are coffers full of the words of the Qur’án and commemoration (of God) and warning.”
باز صندوقی پر از قرآن به است ** زانک صندوقی بود خالی بدست
Again, a coffer full of the Qur’án is better than he that is (like) an empty coffer in the hand.
باز صندوقی که خالی شد ز بار ** به ز صندوقی که پر موشست و مار
Yet again, the coffer that is empty of (any) load is better than the coffer that is full of mice and snakes.
حاصل اندر وصل چون افتاد مرد ** گشت دلاله به پیش مرد سرد1400
The sum (of the matter is this): when a man has attained to union, the go between becomes worthless to him.