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1
1979-2003

  • When thou art (made) sweet by sugar, it may be that at some time that sugar will vanish from thee;
  • چون تو شیرین از شکر باشی بود ** کان شکر گاهی ز تو غایب شود

  • (But) when thou becomest sugar from the effect produced by faithfulness, then how should sugar be parted from sugar? 1980
  • چون شکر گردی ز تاثیر وفا ** پس شکر کی از شکر باشد جدا

  • When the lover (of God) is fed from (within) himself with pure wine, there reason becomes lost, lost, O comrade.
  • عاشق از خود چون غذا یابد رحیق ** عقل آن جا گم شود گم ای رفیق‌‌

  • Partial (discursive) reason is a denier of Love, though it may give out that it is a confidant.
  • عقل جزوی عشق را منکر بود ** گر چه بنماید که صاحب سر بود

  • It is clever and knowing, but it is not naught (devoid of self-existence): until the angel has become naught, he is an Ahriman (Devil).
  • زیرک و داناست اما نیست نیست ** تا فرشته لا نشد اهریمنی است‌‌

  • It (partial reason) is our friend in word and deed, (but) when you come to the case of inward feeling (ecstasy), it is naught (of no account).
  • او به قول و فعل یار ما بود ** چون به حکم حال آیی لا بود

  • It is naught because it did not (pass away) from existence and become nonexistent: since it did not become naught willingly, (it must become naught nevertheless, for) there is many a one (who became naught, i.e. died) unwillingly. 1985
  • لا بود چون او نشد از هست نیست ** چون که طوعا لا نشد کرها بسی است‌‌

  • The Spirit is perfection and its call is perfection: Mustafá (Mohammed) used to say, “Refresh us, O Bilál!
  • جان کمال است و ندای او کمال ** مصطفی گویان ارحنا یا بلال‌‌

  • O Bilál, lift up thy mellifluous voice (drawn) from that breath which I breathed into thy heart,
  • ای بلال افراز بانگ سلسلت ** ز آن دمی کاندر دمیدم در دلت‌‌

  • From that breath by which Adam was dumbfounded and the wits of the people of Heaven were made witless.”
  • ز آن دمی کادم از آن مدهوش گشت ** هوش اهل آسمان بی‌‌هوش گشت‌‌

  • Mustafá became beside himself at that beautiful voice: his prayer escaped him (was left unperformed) on the night of the ta‘rís.
  • مصطفی بی‌‌خویش شد ز آن خوب صوت ** شد نمازش از شب تعریس فوت‌‌

  • He did not raise his head from that blessed sleep until the (time of the) dawn prayer had advanced to (the time of) forenoon. 1990
  • سر از آن خواب مبارک بر نداشت ** تا نماز صبحدم آمد به چاشت‌‌

  • On the night of the ta‘rís his holy spirit gained (the privilege of) kissing hands in the presence of the Bride.
  • در شب تعریس پیش آن عروس ** یافت جان پاک ایشان دستبوس‌‌

  • Love and the Spirit are, both of them, hidden and veiled: if I have called Him (God) the Bride, do not find fault.
  • عشق و جان هر دو نهانند و ستیر ** گر عروسش خوانده‌‌ام عیبی مگیر

  • I would have been silent from (fear of) the Beloved's displeasure, if He had granted me a respite for one moment,
  • از ملولی یار خامش کردمی ** گر همو مهلت بدادی یک دمی‌‌

  • But He keeps saying, “Say on! Come, ’tis no fault, ’tis but the requirement of the (Divine) destiny in the World Unseen.”
  • لیک می‌‌گوید بگو هین عیب نیست ** جز تقاضای قضای غیب نیست‌‌

  • The fault is (in him) who sees nothing but fault: how should the Pure Spirit of the Invisible see fault? 1995
  • عیب باشد کاو نبیند جز که عیب ** عیب کی بیند روان پاک غیب‌‌

  • Fault arises (only) in relation to the ignorant creature, not in relation to the Lord of favour (clemency).
  • عیب شد نسبت به مخلوق جهول ** نی به نسبت با خداوند قبول‌‌

  • Infidelity, too, is wisdom in relation to the Creator, (but) when you impute it to us, infidelity is a noxious thing.
  • کفر هم نسبت به خالق حکمت است ** چون به ما نسبت کنی کفر آفت است‌‌

  • And if there be one fault together with a hundred advantages (excellences), it resembles the wood (woody stalk) in the sugarcane.
  • ور یکی عیبی بود با صد حیات ** بر مثال چوب باشد در نبات‌‌

  • Both (sugar and stalk) alike are put into the scales, because they both are sweet like body and soul.
  • در ترازو هر دو را یکسان کشند ** ز آن که آن هر دو چو جسم و جان خوشند

  • Not idly, therefore, the great (mystics) said this: “The body of the holy ones (the saints) is essentially pure as (their) spirit.” 2000
  • پس بزرگان این نگفتند از گزاف ** جسم پاکان عین جان افتاد صاف‌‌

  • Their speech and soul and form, all (this) is absolute spirit without (external) trace.
  • گفتشان و نفسشان و نقششان ** جمله جان مطلق آمد بی‌‌نشان‌‌

  • The spirit that regards them with enmity is a mere body; like the plus in (the game called) nard, it is a mere name.
  • جان دشمن دارشان جسم است صرف ** چون زیاد از نرد او اسم است صرف‌‌

  • That one (the body of the enemy of the saints) went into the earth (grave) and became earth entirely; this (holy body) went into the salt and became entirely pure—
  • آن به خاک اندر شد و کل خاک شد ** وین نمک اندر شد و کل پاک شد