The Friend is the guide on the way during (his friend's) advance: hence Mustafá (Mohammed) said, “My Companions are (like) the stars.”
نجم اندر ریگ و دریا رهنماست ** چشم اندر نجم نه کو مقتداست
The star shows the way in (desert) sands and on the sea: fix thine eye on the (spiritual) Star, for he is the one to be followed.
چشم را با روی او می‌دار جفت ** گرد منگیزان ز راه بحث و گفت 2645
Keep thine eye always paired with (unseparated from) his face: do not stir up dust by way of discussion and argument,
زانک گردد نجم پنهان زان غبار ** چشم بهتر از زبان با عثار
Because the Star will be hidden by that dust: the eye is better than the stumbling tongue.
تا بگوید او که وحیستش شعار ** کان نشاند گرد و ننگیزد غبار
(Be silent) in order that he may speak whose innermost garment is (Divine) inspiration which lays the dust and does not stir up trouble.
چون شد آدم مظهر وحی و وداد ** ناطقه‌ی او علم الاسما گشاد
When Adam became the theatre of (Divine) inspiration and love, his rational soul revealed (to him) the knowledge of the Names.
نام هر چیزی چنانک هست آن ** از صحیفه‌ی دل روی گشتش زبان
His tongue, (reading) from the page of his heart, recited the name of everything as it (really) is.
فاش می‌گفتی زبان از ریتش ** جمله را خاصیت و ماهیتش 2650
Through his (inward) vision his tongue was divulging the properties and quiddities of all things.
آنچنان نامی که اشیا را سزد ** نه چنانک حیز را خواند اسد
(It was bestowing) such a name as fits the things (named), not so as to call a catamite a lion (hero).
نوح نهصد سال در راه سوی ** بود هر روزیش تذکیر نوی
Nine hundred years Noah (walked) in the straight way, and every day he had a new sermon to preach.
لعل او گویا ز یاقوت القلوب ** نه رساله خوانده نه قوت القلوب
His ruby (lip) drew its eloquence from the corundum (precious jewel) in the hearts (of prophets): he had not read (mystical books like) the Risála or the Qútu ’l-qulúb.
وعظ را ناموخته هیچ از شروح ** بلک ینبوع کشوف و شرح روح
He had never learned to preach from (studying) commentaries; nay, (he learned) from the fountain of revelations and from the exposition (set forth) by the spirit—
زان میی کان می چو نوشیده شود ** آب نطق از گنگ جوشیده شود 2655
From the wine that (is so potent that) when it is quaffed the water of speech gushes from (the mouth of) the dumb,
طفل نوزاده شود حبر فصیح ** حکمت بالغ بخواند چون مسیح
And the new-born child becomes an eloquent divine and, like the Messiah (Christ), recites (words of) mature wisdom.
از کهی که یافت زان می خوش‌لبی ** صد غزل آموخت داود نبی
The prophet David learned a hundred odes (melodies) from the mountain that gained from that wine (the gift of) sweet song.
جمله مرغان ترک کرده چیک چیک ** هم‌زبان و یار داود ملیک
All the birds left off chirping and joined their voices with King David as accompanists.
چه عجب که مرغ گردد مست او ** هم شنود آهن ندای دست او
What wonder that a bird should be enraptured by him, since (even) iron obeyed the call of his hand?
صرصری بر عاد قتالی شده ** مر سلیمان را چو حمالی شده 2660
A roaring wind became murderous to (the people of) ‘Ád, (but) to Solomon it became (serviceable) as a carrier.
صرصری می‌برد بر سر تخت شاه ** هر صباح و هر مسا یک ماهه راه
A roaring wind carried on its head the throne of the king (Solomon) a month's journey every morn and eve.
هم شده حمال و هم جاسوس او ** گفت غایب را کنان محسوس او
It became both a carrier and a spy for him, making the talk of the absent to be apprehended by him.
باد دم که گفت غایب یافتی ** سوی گوش آن ملک بشتافتی
The waft of air that caught the words of the absent would hasten to the ear of the king,
که فلانی این چنین گفت این زمان ** ای سلیمان مه صاحب‌قران
Saying, “Such-and-such an one said so-and-so just now, O mighty Solomon of auspicious fortune!”
تدبیر کردن موش به چغز کی من نمی‌توانم بر تو آمدن به وقت حاجت در آب میان ما وصلتی باید کی چون من بر لب جو آیم ترا توانم خبر کردن و تو چون بر سر سوراخ موش‌خانه آیی مرا توانی خبر کردن الی آخره
How the mouse made an arrangement with the frog, saying, “I cannot come to you in the water when I want (to see you). There must be some means of communication between us, so that when I come to the river-bank I may be able to let you know, and when you come to the mouse-hole you may be able to let me know, etc.”
این سخن پایان ندارد گفت موش ** چغز را روزی کای مصباح هوش 2665
This topic is endless. One day the mouse said to the frog, “O lamp of intelligence,
وقتها خواهم که گویم با تو راز ** تو درون آب داری ترک‌تاز
At times I wish to talk with you in secret, and you are gambolling in the water.
بر لب جو من ترا نعره‌زنان ** نشنوی در آب ناله‌ی عاشقان
I am on the river-bank, crying aloud for you, (but) you in the water do not hear the wailing of lovers.
من بدین وقت معین ای دلیر ** می‌نگردم از محاکات تو سیر
(When we meet) at this appointed time, O brave (frog), I never become weary of conversing with you.”
پنج وقت آمد نماز و رهنمون ** عاشقان را فی صلاة دائمون
The (ritual) prayer is five times (daily), but the guide for lovers is (the Verse), (they who are) in prayer continually.
نه به پنج آرام گیرد آن خمار ** که در آن سرهاست نی پانصد هزار 2670
The wine-headache that is in those heads is not relieved by five (times) nor by five hundred thousand.
نیست زر غبا وظیفه‌ی عاشقان ** سخت مستسقیست جان صادقان
“Visit once a week” is not the ration for lovers; the soul of the sincere (lovers) has an intense craving to drink.
“Visit once a week” is not the ration for (those) fishes, since they feel no spiritual joy without the Sea.
آب این دریا که هایل بقعه‌ایست ** با خمار ماهیان خود جرعه‌ایست
Notwithstanding the crop-sickness of the fishes, the water of this Sea, which is a tremendous place, is but a single draught (too little to satisfy them).
یک دم هجران بر عاشق چو سال ** وصل سالی متصل پیشش خیال
To the lover one moment of separation is as a year; to him a (whole) year's uninterrupted union is a (fleeting) fancy.
عشق مستسقیست مستسقی‌طلب ** در پی هم این و آن چون روز و شب 2675
Love craves to drink and seeks him who craves to drink: this (Love) and that (lover) are at each other's heels, like Day and Night.
روز بر شب عاشقست و مضطرست ** چون ببینی شب برو عاشق‌ترست
Day is in love with Night and has lost control of itself; when you look (inwardly), (you will see that) Night is (even) more in love with it.
نیستشان از جست‌وجو یک لحظه‌ایست ** از پی همشان یکی دم ایست نیست
Never for one instant do they cease from seeking; never for one moment do they cease from pursuing each other.
این گرفته پای آن آن گوش این ** این بر آن مدهوش و آن بی‌هوش این
This one has caught the foot of that one, and that one the ear of this one: this one is distraught with that one, and that one is beside itself for this one.
در دل معشوق جمله عاشق است ** در دل عذرا همیشه وامق است
In the heart of the beloved the lover is all: Wámiq is always in the heart of ‘Adhrá.
در دل عاشق به جز معشوق نیست ** در میانشان فارق و فاروق نیست 2680
In the lover's heart is naught but the beloved: there is nothing to separate and divide them.
بر یکی اشتر بود این دو درا ** پس چه زر غبا بگنجد این دو را
These two bells are on one camel: how, then, in regard to these twain should (the injunction), “Visit once a week,” be admissible?
هیچ کس با خویش زر غبا نمود ** هیچ کس با خود به نوبت یار بود
Did any one (ever) pay recurring visits to himself? Was any one (ever) a companion to himself at regular intervals?
آن یکیی نه که عقلش فهم کرد ** فهم این موقوف شد بر مرگ مرد
That (of which I speak) is not the (sort of) oneness that reason apprehends: the apprehension of this (oneness) depends on a man's dying (to self);
ور به عقل ادراک این ممکن بدی ** قهر نفس از بهر چه واجب شدی
And if it were possible to perceive this (oneness) by means of reason, wherefore should self-violence have become a duty?