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3
1343-1392

  • پیش ازین طوفان و بعد این مرا ** تو مخاطب بوده‌ای در ماجرا
  • Before this Flood and after it, Thou hast been the object of my address in (every) colloquy.

  • با تو می‌گفتم نه با ایشان سخن ** ای سخن‌بخش نو و آن کهن
  • I was speaking with Thee, not with them, O Thou that art the Giver of speech (both) newly and of old.

  • نه که عاشق روز و شب گوید سخن ** گاه با اطلال و گاهی با دمن 1345
  • Is it not the case that the lover, day and night, converses now with the ruins (of the beloved's abode), now with the traces (of her habitation)?

  • روی با اطلال کرده ظاهرا ** او کرا می‌گوید آن مدحت کرا
  • To outward seeming, he has turned his face towards the ruins, (but) to whom is he (really) saying that song of praise, to whom?

  • شکر طوفان را کنون بگماشتی ** واسطه‌ی اطلال را بر داشتی
  • Thanks (be to Thee)! Now Thou hast let loose the Flood and removed the ruins which stood between (me and Thee).

  • زانک اطلال لیم و بد بدند ** نه ندایی نه صدایی می‌زدند
  • (I thank Thee) because they were vile and evil ruins, uttering neither a cry nor an echo.

  • من چنان اطلال خواهم در خطاب ** کز صدا چون کوه واگوید جواب
  • I desire such ruins to speak with as answer back, like the mountain, by an echo,

  • تا مثنا بشنوم من نام تو ** عاشقم برنام جان آرام تو 1350
  • So that I may hear Thy name redoubled, (for) I am in love with Thy soul-soothing name.

  • هرنبی زان دوست دارد کوه را ** تا مثنا بشنود نام ترا
  • That is why every prophet holds the mountains dear: (’tis) that he may hear Thy name redoubled.

  • آن که پست مثال سنگ لاخ ** موش را شاید نه ما را در مناخ
  • That low mountain, resembling stony ground, is suitable for a mouse, not for us, as a resting-place.

  • من بگویم او نگردد یار من ** بی صدا ماند دم گفتار من
  • (When) I speak, it does not join with me: the breath of my speech remains without (any) echo.

  • با زمین آن به که هموارش کنی ** نیست همدم با قدم یارش کنی
  • ’Tis better that thou level it with the earth; it is not in accord with thy breath (voice): thou shouldst join it with thy foot.”

  • گفت ای نوح ار تو خواهی جمله را ** حشر گردانم بر آرم از ثری 1355
  • He (God) said, “O Noah, if thou desire, I will assemble them all and raise them from (their graves in) the earth.

  • بهر کنعانی دل تو نشکنم ** لیکت از احوال آگه می‌کنم
  • I will not break thy heart for the sake of a Canaan, but I am acquainting (thee) with (their real) states.”

  • گفت نه نه راضیم که تو مرا ** هم کنی غرقه اگر باید ترا
  • He (Noah) said, “Nay, nay, I am content that Thou shouldst drown me too, if it behove Thee (to do so).

  • هر زمانم غرقه می‌کن من خوشم ** حکم تو جانست چون جان می‌کشم
  • Keep drowning me every instant, I am pleased: Thy ordinance is my (very) soul, I bear it (with me) as my soul.

  • ننگرم کس را وگر هم بنگرم ** او بهانه باشد و تو منظرم
  • I do not look at any one (but Thee), and even if I do look at (any one), he is (only) a pretext, and Thou art the (real) object of my regard.

  • عاشق صنع توم در شکر و صبر ** عاشق مصنوع کی باشم چو گبر 1360
  • I am in love with Thy making (both) in (the hour of) thanksgiving and (in the hour of) patience; how should I be in love, like the infidel, with that which Thou hast made?”

  • عاشق صنع خدا با فر بود ** عاشق مصنوع او کافر بود
  • He that loves God's making is glorious; he that loves what He hath made is an unbeliever.

  • توفیق میان این دو حدیث کی الرضا بالکفر کفر و حدیث دیگر من لم یرض بقضایی فلیطلب ربا سوای
  • Reconciliation of these two Traditions: “To be satisfied with infidelity is an act of infidelity,” and “If any one is not satisfied with My ordainment, let him seek a lord other than Me.”

  • دی سالی کرد سایل مر مرا ** زانک عاشق بود او بر ماجرا
  • Yesterday an inquirer put a question to me, because he was fond of disputation.

  • گفت نکته‌ی الرضا بالکفر کفر ** این پیمبر گفت و گفت اوست مهر
  • He said, “This Prophet uttered the deep saying, ‘To be satisfied with infidelity is an act of infidelity’; his words are (conclusive like) a seal.

  • 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.

  • 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 نبیست 1390
  • 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.”