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.