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5
1245-1269

  • No dawn found me asleep or laughing; no eve found me with capital and means.” 1245
  • هیچ صبحم خفته یا خندان نیافت  ** هیچ شامم با سر و سامان نیافت 

  • What he had tasted of bitters and dregs he was recounting to her in detail, point by point,
  • آنچ او نوشیده بود از تلخ و درد  ** او به تفصیلش یکایک می‌شمرد 

  • Not for the sake of reproach; nay, he was displaying a hundred testimonies of the trueness of his love.
  • نه از برای منتی بل می‌نمود  ** بر درستی محبت صد شهود 

  • For men of reason a single indication is enough, (but) how should the thirst (longing) of lovers be removed thereby?
  • عاقلان را یک اشارت بس بود  ** عاشقان را تشنگی زان کی رود 

  • He (the lover) repeats his tale unweariedly: how should a fish be satisfied with (mere) indication (so as to refrain) from the limpid water?
  • می‌کند تکرار گفتن بی‌ملال  ** کی ز اشارت بس کند حوت از زلال 

  • He (the lover), from that ancient grief, was speaking a hundred words in complaint, saying, “I have not spoken a word.” 1250
  • صد سخن می‌گفت زان درد کهن  ** در شکایت که نگفتم یک سخن 

  • There was a fire in him: he did not know what it was, but on account of its heat he was weeping like a candle.
  • آتشی بودش نمی‌دانست چیست  ** لیک چون شمع از تف آن می‌گریست 

  • The beloved said, “Thou hast done all this, yet open thine ear wide and apprehend well;
  • گفت معشوق این همه کردی ولیک  ** گوش بگشا پهن و اندر یاب نیک 

  • For thou hast not done what is the root of the root of love and fealty: this that thou hast done is (only) the branches.”
  • کانچ اصل اصل عشقست و ولاست  ** آن نکردی اینچ کردی فرعهاست 

  • The lover said to her, “Tell me, what is that root?” She said, “The root thereof is to die and be naught.
  • گفتش آن عاشق بگو که آن اصل چیست  ** گفت اصلش مردنست ونیستیست 

  • Thou hast done all (else), (but) thou hast not died, thou art living. Hark, die, if thou art a self-sacrificing friend!” 1255
  • تو همه کردی نمردی زنده‌ای  ** هین بمیر ار یار جان‌بازنده‌ای 

  • Instantly he laid himself at full length (on the ground) and gave up the ghost: like the rose, he played away his head (life), laughing and rejoicing.
  • هم در آن دم شد دراز و جان بداد  ** هم‌چو گل درباخت سر خندان و شاد 

  • That laughter remained with him as an endowment unto everlasting, like the untroubled spirit and reason of the gnostic.
  • ماند آن خنده برو وقف ابد  ** هم‌چو جان و عقل عارف بی‌کبد 

  • How should the light of the moon ever become defiled, though its light strike on everything good and evil?
  • نور مه‌آلوده کی گردد ابد  ** گر زند آن نور بر هر نیک و بد 

  • Pure of all (defilements) it returns to the moon, even as the light of the spirit and reason (returns) unto God.
  • او ز جمله پاک وا گردد به ماه  ** هم‌چو نور عقل و جان سوی اله 

  • The quality of purity is an endowment (settled) on the light of the moon, though its radiance is (falling) on the defilements of the way. 1260
  • وصف پاکی وقف بر نور مه‌است  ** تا بشش گر بر نجاسات ره‌است 

  • Malignity does not accrue to the light of the moon from those defilements of the way or from pollution.
  • زان نجاسات ره و آلودگی  ** نور را حاصل نگردد بدرگی 

  • The light of the sun heard (the call) Return! and came back in haste to its source.
  • ارجعی بشنود نور آفتاب  ** سوی اصل خویش باز آمد شتاب 

  • No disgrace remained with it from the ashpits, no colour remained with it from the rose-gardens.
  • نه ز گلحنها برو ننگی بماند  ** نه ز گلشنها برو رنگی بماند 

  • The light of the eye and the seer of the light returned (to their source): the desert and plain were left in passionate desire thereof.
  • نور دیده و نوردیده بازگشت  ** ماند در سودای او صحرا و دشت 

  • A certain man asked a mystic theologian, “If any one weep loudly during the ritual prayer and moan and lament, is his prayer rendered void?” He replied, “The name of those (tears) is ‘water of the eye’: consider what that weeper has seen: if he has seen (felt) longing for God or repentance for a sin and weeps, his prayer is not spoilt; nay, it attains perfection, for ‘there is no prayer without presence of the heart’; but if he has (inwardly) seen bodily sickness or the loss of a son, his prayer is spoilt, for the foundation of prayer is the abandonment of the body and the abandonment of sons, like Abraham, who was offering his son as a sacrifice in order to perfect his prayer and giving up his body to Nimrod's fire; and Mustafá (Mohammed), on whom be peace, was commanded (by God) to act after these manners: “follow the religion of Abraham.” “Verily ye have had a good example in Abraham.”
  • یکی پرسید از عالمی عارفی کی اگر در نماز کسی بگرید به آواز و آه کند و نوحه کند نمازش باطل شود جواب گفت کی نام آن آب دیده است تا آن گرینده چه دیده است اگر شوق خدا دیده است و می‌گرید یا پشیمانی گناهی نمازش تباه نشود بلک کمال گیرد کی لا صلوة الا بحضور القلب و اگر او رنجوری تن یا فراق فرزند دیده است نمازش تباه شود کی اصل نماز ترک تن است و ترک فرزند ابراهیم‌وار کی فرزند را قربان می‌کرد از بهر تکمیل نماز و تن را به آتش نمرود می‌سپرد و امر آمد مصطفی را علیه‌السلام بدین خصال کی فاتبع ملة ابراهیم لقد کانت لکم اسوة حسنة فی‌ابراهیم 

  • A certain man asked a mufti in private, “If any one weep lamentably during the ritual prayer, 1265
  • آن یکی پرسید از مفتی به راز  ** گر کسی گرید به نوحه در نماز 

  • I wonder, will his prayer be rendered void, or will his prayer be licit and perfect?”
  • آن نماز او عجب باطل شود  ** یا نمازش جایز و کامل بود 

  • He replied, “Wherefore is it named ‘the water of the eye’? You should consider what it (the eye) saw and (then) wept.
  • گفت آب دیده نامش بهر چیست  ** بنگری تا که چه دید او و گریست 

  • Consider what the water of the eye saw in secret, so that on that account it began to flow from its spring.
  • آب دیده تا چه دید او از نهان  ** تا بدان شد او ز چشمه‌ی خود روان 

  • If the supplicant has seen yonder world, that prayer (of his) gains a lustre from (his) lamentation;
  • آن جهان گر دیده است آن پر نیاز  ** رونقی یابد ز نوحه آن نماز