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2
1378-1402

  • When the provision of unprovidedness has become your provision, you have gained life everlasting, and death is gone.
  • برگ بی‏برگی ترا چون برگ شد ** جان باقی یافتی و مرگ شد

  • When the pain (of love) has begun to increase your (spiritual) joy, roses and lilies have taken possession of the garden of your soul.
  • چون ترا غم شادی افزودن گرفت ** روضه‏ی جانت گل و سوسن گرفت‏

  • That which is the dread of others is your safety (safeguard): the duck is (made) strong by the river, the domestic fowl weak. 1380
  • آن چه خوف دیگران آن امن تست ** بط قوی از بحر و مرغ خانه سست‏

  • Once more have I become mad, O Physician! Once more have I become frenzied, O Beloved!
  • باز دیوانه شدم من ای طبیب ** باز سودایی شدم من ای حبیب‏

  • The rings (links) of Thy chain are multiform: every single ring gives a different madness.
  • حلقه‏های سلسله‏ی تو ذو فنون ** هر یکی حلقه دهد دیگر جنون‏

  • The gift of every ring is (consists in) different forms: therefore I have a different madness at every moment.
  • داد هر حلقه فنونی دیگر است ** پس مرا هر دم جنونی دیگر است‏

  • So “Madness is of different forms”—this has become a proverb; especially (is it true) as regards the chain of this most glorious Prince.
  • پس فنون باشد جنون این شد مثل ** خاصه در زنجیر این میر اجل‏

  • Such a madness has broken the bonds (of my reason) that all madmen would give me admonition. 1385
  • آن چنان دیوانگی بگسست بند ** که همه دیوانگان پندم دهند

  • How friends came to the madhouse for Dhu ’l-Nún—may God sanctify his honoured spirit!
  • آمدن دوستان به بیمارستان جهت پرسش ذو النون مصری

  • It so happened to Dhu ’l-Nún the Egyptian that a new agitation and madness was born within him.
  • این چنین ذو النون مصری را فتاد ** کاندر او شور و جنونی نو بزاد

  • His agitation became so great that salt (bitterness) from it was reaching (all) hearts up to above the sky.
  • شور چندان شد که تا فوق فلک ** می‏رسید از وی جگرها را نمک‏

  • Beware, O (thou of) salty soil, do not put thy agitation beside (in comparison with) the agitation of the holy lords (saints).
  • هین منه تو شور خود ای شوره خاک ** پهلوی شور خداوندان پاک‏

  • The people could not endure his madness: his fire was carrying off their beards.
  • خلق را تاب جنون او نبود ** آتش او ریشهاشان می‏ربود

  • When (that) fire fell on the beards of the vulgar, they bound him and put him in a prison. 1390
  • چون که در ریش عوام آتش فتاد ** بند کردندش به زندانی نهاد

  • There is no possibility of pulling back this rein, though the vulgar be distressed by this way.
  • نیست امکان واکشیدن این لگام ** گر چه زین ره تنگ می‏آیند عام‏

  • These (spiritual) kings have seen (themselves in) danger of their lives from the vulgar; for this multitude are blind, and the kings (are) without (a visible) mark.
  • دیده این شاهان ز عامه خوف جان ** کاین گره کورند و شاهان بی‏نشان‏

  • When authority is in the hands of profligates, (a) Dhu ’l-Nún is inevitably in prison.
  • چون که حکم اندر کف رندان بود ** لاجرم ذو النون در زندان بود

  • The great king rides alone! Such a unique pearl in the hands of children!
  • یک سواره می‏رود شاه عظیم ** در کف طفلان چنین در یتیم‏

  • What pearl? (Nay), the Sea hidden in a drop, a Sun concealed in a mote. 1395
  • در چه دریا نهان در قطره‏ای ** آفتابی مخفی اندر ذره‏ای‏

  • A Sun showed itself as a mote, and little by little uncovered its face.
  • آفتابی خویش را ذره نمود ** و اندک اندک روی خود را بر گشود

  • All motes vanished in it; the (whole) world became intoxicated by it and (then) became sober.
  • جمله‏ی ذرات در وی محو شد ** عالم از وی مست گشت و صحو شد

  • When the pen (of authority) is in the hand of a traitor, unquestionably Mansúr is on a gibbet.
  • چون قلم در دست غداری بود ** بی‏گمان منصور بر داری بود

  • When this affair (dominion) belongs to the foolish, the necessary consequence is (that) they kill the prophets.
  • چون سفیهان راست این کار و کیا ** لازم آمد یقتلون الأنبیاء

  • Through folly the people who had lost the (right) way said to the prophets, “Lo, we augur ill from you.” 1400
  • انبیا را گفته قومی راه گم ** از سفه إنا تطیرنا بکم‏

  • See the ignorance of the Christian appealing for protection to the Lord who was suspended (on the Cross)!
  • جهل ترسا بین امان انگیخته ** ز آن خداوندی که گشت آویخته‏

  • Since, according to his (the Christian's) belief, He was crucified by the Jews, how then can He protect him?
  • چون به قول اوست مصلوب جهود ** پس مر او را امن کی تاند نمود