Rumi's Masnavi - To utter words (concerning Him) is to shut the window (through which He reveals Himself): the very act of expression is the concealment (of Him).

To utter words (concerning Him) is to shut the window (through which He reveals Himself): the very act of expression is the concealment (of Him).

حرف گفتن بستن آن روزنست ** عین اظهار سخن پوشیدنست

Sing, like nightingales, in the presence of the Rose, in order that you may divert them from the scent of the Rose, 700

بلبلانه نعره زن در روی گل ** تا کنی مشغولشان از بوی گل

So that their ears will be engaged in (listening to) the song, and their attention will not fly to the face of the Rose.

تا به قل مغشول گردد گوششان ** سوی روی گل نپرد هوششان

Before this Sun, which is exceedingly radiant, every guide is in reality a highway robber.

پیش این خورشید کو بس روشنیست ** در حقیقت هر دلیلی ره‌زنیست

Story of the minstrel who began to sing this ode at the banquet of the Turkish Amír: “Art Thou a rose or a lily or a cypress or a man? I know not. What dost Thou desire from this bewildered one who has lost his heart? I know not”— and how the Turk shouted at him, “Tell of that which you know!”—and the minstrel's reply to the Amír.

حکایت آن مطرب کی در بزم امیر ترک این غزل آغاز کرد گلی یا سوسنی یا سرو یا ماهی نمی‌دانم ازین آشفته‌ی بی‌دل چه می‌خواهی نمی‌دانم و بانگ بر زدن ترک کی آن بگو کی می‌دانی و جواب مطرب امیر را

In the presence of the drunken Turk the minstrel began (to sing of) the mysteries of Alast under the veil of melody—

مطرب آغازید پیش ترک مست ** در حجاب نغمه اسرار الست

“I know not whether Thou art a moon or an idol, I know not what Thou desirest of me.

من ندانم که تو ماهی یا وثن ** من ندانم تا چه می‌خواهی ز من

I know not what service I shall pay Thee, whether I shall keep silence or express Thee in words. 705

می‌ندانم که چه خدمت آرمت ** تن زنم یا در عبارت آرمت

’Tis marvellous that Thou art not separate from me, (and yet) where am I, and where Thou, I know not.

این عجب که نیستی از من جدا ** می‌ندانم من کجاام تو کجا

I know not how Thou art drawing me: Thou drawest me now into Thy bosom, now into blood.”

می‌ندانم که مرا چون می‌کشی ** گاه در بر گاه در خون می‌کشی

In this fashion he opened his lips (only) to say “I know not”: he made a tune of “I know not, I know not.”

هم‌چنین لب در ندانم باز کرد ** می‌ندانم می‌ندانم ساز کرد

When (the refrain) “I know not” passed beyond bounds, our Turk was amazed and his heart became sick of this ditty.

چون ز حد شد می‌ندانم از شگفت ** ترک ما را زین حراره دل گرفت

The Turk leaped up and fetched an iron mace to smite the minstrel's head with it on the spot; 710

برجهید آن ترک و دبوسی کشید ** تا علیها بر سر مطرب رسید

(But) an officer seized the mace with his hand, saying, “Nay; ’tis wicked to kill the minstrel at this moment.”

گرز را بگرفت سرهنگی بدست ** گفت نه مطرب کشی این دم بدست

He (the Turk) replied, “This endless and countless repetition of his has pounded my nerves: I will pound his head.

گفت این تکرار بی حد و مرش ** کوفت طبعم را بکوبم من سرش

O cuckold, (if) you don't know, don't talk nonsense; and if you do know, play (a tune) to the purpose.

قلتبانا می‌ندانی گه مخور ** ور همی‌دانی بزن مقصود بر

Tell of that which you know, O crazy fool: don't draw out (repeat continually) ‘I know not, I know not.’

آن بگو ای گیج که می‌دانیش ** می‌ندانم می‌ندانم در مکش

(Suppose) I ask, ‘Where do you come from, hypocrite, eh?’ you will say, ‘Not from Balkh, and not from Herát, 715

من بپرسم کز کجایی هی مری ** تو بگویی نه ز بلخ و نه از هری

Not from Baghdád and not from Mosul and not from Tiráz’: you will draw out a long journey in (saying) ‘not’ and ‘not.’

نه ز بغداد و نه موصل نه طراز ** در کشی در نی و نی راه دراز

Just say where you come from and escape (from further discussion): in this case it is folly to elaborate the point at issue.

خود بگو من از کجاام باز ره ** هست تنقیح مناط اینجا بله

Or (suppose) I asked, ‘What had you for breakfast?’ you would say, ‘Not wine and not roast-meat,

یا بپرسیدم چه خوردی ناشتاب ** تو بگویی نه شراب و نه کباب

Not qadíd and not tharíd and not lentils’: tell me what you did eat, only (that) and no more.

نه قدید و نه ثرید و نه عدس ** آنچ خوردی آن بگو تنها و بس

Wherefore is this long palaver?” “Because,” said the minstrel, “my object is recondite. 720

این سخن‌خایی دراز از بهر چیست ** گفت مطرب زانک مقصودم خفیست

Before (until) you deny (all else), affirmation (of God) evades (you): I denied (everything) in order that you might get a scent of (perceive the means of attaining to) affirmation.

می‌رمد اثبات پیش از نفی تو ** نفی کردم تا بری ز اثبات بو

I play the tune of negation: when you die, death will declare the mystery.

در نوا آرم بنفی این ساز را ** چون بمیری مرگ گوید راز را

[Commentary on his (the Prophet's) saying—peace be upon him!— ‘Die before ye die.’ ‘O friend, die before thy death if thou desirest life; for by so dying Idrís became a dweller in Paradise before (the rest of) us.’]

تفسیر قوله علیه‌السلام موتوا قبل ان تموتوا بمیر ای دوست پیش از مرگ اگر می زندگی خواهی کی ادریس از چنین مردن بهشتی گشت پیش از ما

You have suffered much agony, but you are (still) in the veil, because dying (to self) was the fundamental principle, and you have not fulfilled it.

جان بسی کندی و اندر پرده‌ای ** زانک مردن اصل بد ناورده‌ای