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3279-3303

  • کافران را درد و مومن را بشیر ** لیک نقد حال در چشم بصیر
  • It is pain to the infidels and glad news to the faithful, but in the eye of the seer it is immediate experience.

  • زانک عاشق در دم نقدست مست ** لاجرم از کفر و ایمان برترست 3280
  • Inasmuch as the lover is intoxicated at the moment of immediacy, he is necessarily superior to infidelity and faith.

  • کفر و ایمان هر دو خود دربان اوست ** کوست مغز و کفر و دین او را دو پوست
  • Indeed, both infidelity and faith are his door-keeper (who secures him from intrusion); for he is the kernel, while infidelity and religion are his two rinds.

  • کفر قشر خشک رو بر تافته ** باز ایمان قشر لذت یافته
  • Infidelity is the dry peel that has averted its face (from the kernel); faith, again, is the peel (inner integument) that has gained a delicious flavour.

  • قشرهای خشک را جا آتش است ** قشر پیوسته به مغز جان خوش است
  • The place for the dry peels is the fire, (but) the peel attached to the spiritual kernel is sweet.

  • مغز خود از مرتبه‌ی خوش برترست ** برترست از خوش که لذت گسترست
  • The kernel itself is above the grade of “sweet”: it is above “sweet” because it is the dispenser of deliciousness.

  • این سخن پایان ندارد باز گرد ** تا برآرد موسیم از بحر گرد 3285
  • This discourse hath no end: turn back, that my Moses may cleave the sea asunder.

  • درخور عقل عوام این گفته شد ** از سخن باقی آن بنهفته شد
  • This (preceding part) of the discourse hath been spoken suitably to the intelligence of the vulgar; the remainder thereof hath been concealed.

  • زر عقلت ریزه است ای متهم ** بر قراضه مهر سکه چون نهم
  • The gold, (which is) thy intelligence, is in fragments, O suspected one: how should I set the stamp of the die upon clippings?

  • عقل تو قسمت شده بر صد مهم ** بر هزاران آرزو و طم و رم
  • Thy intelligence is distributed over a hundred important affairs, over thousands of desires and great matters and small.

  • جمع باید کرد اجزا را به عشق ** تا شوی خوش چون سمرقند و دمشق
  • Thou must unite the (scattered) parts by means of love, to the end that thou mayst become sweet as Samarcand and Damascus.

  • جو جوی چون جمع گردی ز اشتباه ** پس توان زد بر تو سکه‌ی پادشاه 3290
  • When thou becomest united, grain by grain, from (after thy dispersion in) perplexity, then it is possible to stamp upon thee the King's die;

  • ور ز مثقالی شوی افزون تو خام ** از تو سازد شه یکی زرینه جام
  • And if thou, foolish man, become greater than a mithqál (dinar), the King will make of thee a cup of gold.

  • پس برو هم نام و هم القاب شاه ** باشد و هم صورتش ای وصل خواه
  • Then thereon will be both the name and the titles of the King and also his effigy, O thou that cravest to attain,

  • تا که معشوقت بود هم نان هم آب ** هم چراغ و شاهد و نقل شراب
  • So that the Beloved will be to thee both bread and water and lamp and minion and dessert and wine.

  • جمع کن خود را جماعت رحمتست ** تا توانم با تو گفتن آنچ هست
  • Unite thyself—union is (a Divine) mercy—that I may be able to speak unto thee that which is;

  • زانک گفتن از برای باوریست ** جان شرک از باوری حق بریست 3295
  • For speaking is for the purpose of (producing) belief: the spirit of polytheism is quit (devoid) of belief in God.

  • جان قسمت گشته بر حشو فلک ** در میان شصت سودا مشترک
  • The spirit that has been distributed over the contents of the (mundane) sphere is shared amongst sixty passions;

  • پس خموشی به دهد او را ثبوت ** پس جواب احمقان آمد سکوت
  • Therefore silence is best: it gives peace to it ( to that spirit); therefore ( I ought to follow the adage) “Silence is the answer to fools.”

  • این همی‌دانم ولی مستی تن ** می‌گشاید بی‌مراد من دهن
  • This I know, but intoxication of the body is opening my mouth without volition on my part,

  • آنچنان که از عطسه و از خامیاز ** این دهان گردد بناخواه تو باز
  • Just as in sneezing and yawning this mouth becomes open without your willing it.

  • تفسیر این حدیث کی ائنی لاستغفر الله فی کل یوم سبعین مرة
  • Commentary on the Tradition, "Verily, I ask pardon of God seventy times every day."

  • هم‌چو پیغامبر ز گفتن وز نثار ** توبه آرم روز من هفتاد بار 3300
  • Like the Prophet, I repent seventy times daily of speaking and giving out (mysteries);

  • لیک آن مستی شود توبه‌شکن ** منسی است این مستی تن جامه کن
  • But that intoxication becomes a breaker of (vows of) penitence: this intoxication of the body causes oblivion and tears the robe (of penitence).

  • حکمت اظهار تاریخ دراز ** مستیی انداخت در دانای راز
  • The (Divine) purpose of making manifest the (things of) long ago (the eternal things) cast an intoxication upon the knower of the mystery,

  • راز پنهان با چنین طبل و علم ** آب جوشان گشته از جف القلم
  • (So that) with such drum and banner (conspicuousness) the hidden mystery has become water gushing from (the fountain of) “the Pen is dry.”