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.
چون به مطلوبت رسیدی ای ملیح ** شد طلب کاری علم اکنون قبیح
Since you have reached the object of your search, O elegant one, the search for knowledge has now become evil.
چون شدی بر بامهای آسمان ** سرد باشد جست وجوی نردبان
Since you have mounted to the roofs of Heaven, it would be futile to seek a ladder.
جز برای یاری و تعلیم غیر ** سرد باشد راه خیر از بعد خیر
After (having attained to) felicity, the way (that leads) to felicity is worthless except for the sake of helping and teaching others.
آینه‌ی روشن که شد صاف و ملی ** جهل باشد بر نهادن صیقلی
The shining mirror, which has become clear and perfect— ’twould be folly to apply a burnisher (to it).
پیش سلطان خوش نشسته در قبول ** زشت باشد جستن نامه و رسول1405
Seated happily beside the Sultan (and) in favour (with him) —’twould be disgraceful to seek letter and messenger.
داستان مشغول شدن عاشقی به عشق‌نامه خواندن و مطالعه کردن عشق‌نامه درحضور معشوق خویش و معشوق آن را ناپسند داشتن کی طلب الدلیل عند حضور المدلول قبیح والاشتغال بالعلم بعد الوصول الی المعلوم مذموم
Story of a lover's being engrossed in reading and perusing a love-letter in the presence of his beloved, and how the beloved was displeased thereat. It is shameful to seek the proof in the presence of that which is proved, and blameworthy to occupy one's self with knowledge after having attained to that which is known.
آن یکی را یار پیش خود نشاند ** نامه بیرون کرد و پیش یار خواند
A certain man, (when) his beloved let (him) sit beside her, produced a letter and read it to her.
بیتها در نامه و مدح و ثنا ** زاری و مسکینی و بس لابه‌ها
In the letter were verses and praise and laud, lamentation and wretchedness and many humble entreaties.
گفت معشوق این اگر بهر منست ** گاه وصل این عمر ضایع کردنست
The beloved said, “If this is for my sake, (to read) this at the time of (our) meeting is to waste one's life.
من به پیشت حاضر و تو نامه خوان ** نیست این باری نشان عاشقان
I am here beside thee, and thou reading a letter! This, at any rate, is not the mark of (true) lovers.”
گفت اینجا حاضری اما ولیک ** من نمی‌یایم نصیب خویش نیک1410
He replied, “Thou art present here, but I am not gaining my pleasure well (completely).
آنچ می‌دیدم ز تو پارینه سال ** نیست این دم گرچه می‌بینم وصال
That which I felt last year on account of thee is non-existent at this moment, though I am experiencing union (with thee).
من ازین چشمه زلالی خورده‌ام ** دیده و دل ز آب تازه کرده‌ام
I have drunk cool water from this fountain, I have refreshed eye and heart with its water.
چشمه می‌بینم ولیکن آب نی ** راه آبم را مگر زد ره‌زنی
I am (still) seeing the fountain, but the water is not there: maybe some brigand has waylaid (and cut off) my water.”
گفت پس من نیستم معشوق تو ** من به بلغار و مرادت در قتو
She said, “Then I am not thy beloved: I am in Bulghár, and the object of thy desire is in Qutú
عاشقی تو بر من و بر حالتی ** حالت اندر دست نبود یا فتی1415
Thou art in love with me and (also) with a state of feeling; the state of feeling is not in thy hand (in thy possession), O youth.
پس نیم کلی مطلوب تو من ** جزو مقصودم ترا اندرز من
Therefore I am not the whole of that which is sought by thee; I am (only) part of the object of thy quest at the present time.
خانه‌ی معشوقه‌ام معشوق نی ** عشق بر نقدست بر صندوق نی
I am (only) the house of thy beloved, not the beloved (herself): (true) love is for the cash, not for the coffer (that contains it).”
هست معشوق آنک او یکتو بود ** مبتدا و منتهاات او بود
The (real) beloved is that one who is single, who is thy beginning and end.
چون بیابی‌اش نمانی منتظر ** هم هویدا او بود هم نیز سر
When thou findest him, thou wilt not remain in expectation (of aught else): he is both the manifest and also the mystery,