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.”