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3
1364-1388

  • 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 شقاق 1365
  • 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 مه‌ایست 1370
  • 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 می‌شود 1375
  • 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 را 1380
  • 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 هین 1385
  • 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.