He (Zayd) said, “On account of the pain I have no leisure to stop (occupy myself) in this reflection and consideration.
گفت از درد این فراغت نیستم ** که درین فکر و تفکر بیستم
Do thou, who art without pain, ponder on this; he that feels the pain has no such thought. Take heed!”1385
تو که بی‌دردی همی اندیش این ** نیست صاحب‌درد را این فکر هین
Story.
حکایت
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),
در صحابه کم بدی حافظ کسی ** گرچه شوقی بود جانشان را بسی
Because, inasmuch as its kernel had filled (them) and had reached maturity, the rinds became very thin and burst.
زانک چون مغزش در آگند و رسید ** پوستها شد بس رقیق و واکفید
Similarly, the shells of the walnut and the pistachio-nut and the almond— when the kernel has filled them, the rind decreases.
قشر جوز و فستق و بادام هم ** مغز چون آگندشان شد پوست کم
(When) the kernel, knowledge, increases, its rind decreases (and vanishes), because the lover is consumed by his beloved.
مغز علم افزود کم شد پوستش ** زانک عاشق را بسوزد دوستش
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.1390
وصف مطلوبی چو ضد طالبیست ** وحی و برق نور سوزنده‌ی نبیست
When the Attributes of the Eternal have shone forth, then the mantle of temporality is burned.
چون تجلی کرد اوصاف قدیم ** پس بسوزد وصف حادث را گلیم
Every one that knew a quarter of the Qur’án by heart was hearing from the Companions (the words), “Great is he amongst us.”
ربع قرآن هر که را محفوظ بود ** جل فینا از صحابه می‌شنود
To combine the (outward) form with such a deep (inner) meaning is not possible, except on the part of a mighty (spiritual) king.
جمع صورت با چنین معنی ژرف ** نیست ممکن جز ز سلطانی شگرف