He said, “Remove the hoariness from my beard, for I have chosen a new bride, O young man.”
گفت از ریشم سپیدی کن جدا ** که عروس نو گزیدم ای فتی
He cut off his beard and laid the whole of it before him, and said, “Do thou pick out (the white hairs), for it happens that I have some important business.”
ریش او ببرید و کل پیشش نهاد ** گفت تو بگزین مرا کاری فتاد
That “pick (them) out” is dialectic, for religious emotion has no care for these things (hair-splitting disputes).
این سال وآن جوابست آن گزین ** که سر اینها ندارد درد دین
A certain man slapped Zayd on the neck; he (Zayd) at once rushed at him with warlike purpose.1380
آن یکی زد سیلیی مر زید را ** حمله کرد او هم برای کید را
The assailant said, “I will ask thee a question, so answer me (first) and then strike me.
گفت سیلی‌زن سالت می‌کنم ** پس جوابم گوی وانگه می‌زنم
I struck the nape of thy neck, and there was the sound of a slap: at this point I have a question (to ask thee) in concord:
بر قفای تو زدم آمد طراق ** یک سالی دارم اینجا در وفاق
Was this sound caused by my hand or by the nape of thy neck, O pride of the noble?”
این طراق از دست من بودست یا ** از قفاگاه تو ای فخر کیا
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
In such (mystical) intoxication (as his) the observance of due respect (to the letter of the Qur’án) will not be there at all; or if it be, ’tis a wonder.
در چنین مستی مراعات ادب ** خود نباشد ور بود باشد عجب
To observe humility in (the state of spiritual) independence is to combine two opposites, like “round” and “long.”1395
اندر استغنا مراعات نیاز ** جمع ضدینست چون گرد و دراز
Truly the staff is loved by the blind; the (inwardly) blind man himself is a coffer (full) of the Qur’án.
خود عصا معشوق عمیان می‌بود ** کور خود صندوق قرآن می‌بود
He (a certain one) said, “In sooth the blind are coffers full of the words of the Qur’án and commemoration (of God) and warning.”
گفت کوران خود صنادیقند پر ** از حروف مصحف و ذکر و نذر
Again, a coffer full of the Qur’án is better than he that is (like) an empty coffer in the hand.
باز صندوقی پر از قرآن به است ** زانک صندوقی بود خالی بدست
Yet again, the coffer that is empty of (any) load is better than the coffer that is full of mice and snakes.
باز صندوقی که خالی شد ز بار ** به ز صندوقی که پر موشست و مار
The sum (of the matter is this): when a man has attained to union, the go between becomes worthless to him.1400
حاصل اندر وصل چون افتاد مرد ** گشت دلاله به پیش مرد سرد
Since you have reached the object of your search, O elegant one, the search for knowledge has now become evil.
چون به مطلوبت رسیدی ای ملیح ** شد طلب کاری علم اکنون قبیح
Since you have mounted to the roofs of Heaven, it would be futile to seek a ladder.
چون شدی بر بامهای آسمان ** سرد باشد جست وجوی نردبان
After (having attained to) felicity, the way (that leads) to felicity is worthless except for the sake of helping and teaching others.
جز برای یاری و تعلیم غیر ** سرد باشد راه خیر از بعد خیر
The shining mirror, which has become clear and perfect— ’twould be folly to apply a burnisher (to it).
آینه‌ی روشن که شد صاف و ملی ** جهل باشد بر نهادن صیقلی
Seated happily beside the Sultan (and) in favour (with him) —’twould be disgraceful to seek letter and messenger.1405
پیش سلطان خوش نشسته در قبول ** زشت باشد جستن نامه و رسول
Story of a lover's being engrossed in reading and perusing a love-letter in the presence of his beloved, and how the beloved was displeased thereat. It is shameful to seek the proof in the presence of that which is proved, and blameworthy to occupy one's self with knowledge after having attained to that which is known.
داستان مشغول شدن عاشقی به عشق‌نامه خواندن و مطالعه کردن عشق‌نامه درحضور معشوق خویش و معشوق آن را ناپسند داشتن کی طلب الدلیل عند حضور المدلول قبیح والاشتغال بالعلم بعد الوصول الی المعلوم مذموم
A certain man, (when) his beloved let (him) sit beside her, produced a letter and read it to her.
آن یکی را یار پیش خود نشاند ** نامه بیرون کرد و پیش یار خواند
In the letter were verses and praise and laud, lamentation and wretchedness and many humble entreaties.
بیتها در نامه و مدح و ثنا ** زاری و مسکینی و بس لابه‌ها
The beloved said, “If this is for my sake, (to read) this at the time of (our) meeting is to waste one's life.
گفت معشوق این اگر بهر منست ** گاه وصل این عمر ضایع کردنست
I am here beside thee, and thou reading a letter! This, at any rate, is not the mark of (true) lovers.”
من به پیشت حاضر و تو نامه خوان ** نیست این باری نشان عاشقان
He replied, “Thou art present here, but I am not gaining my pleasure well (completely).1410
گفت اینجا حاضری اما ولیک ** من نمی‌یایم نصیب خویش نیک
That which I felt last year on account of thee is non-existent at this moment, though I am experiencing union (with thee).
آنچ می‌دیدم ز تو پارینه سال ** نیست این دم گرچه می‌بینم وصال
I have drunk cool water from this fountain, I have refreshed eye and heart with its water.
من ازین چشمه زلالی خورده‌ام ** دیده و دل ز آب تازه کرده‌ام
I am (still) seeing the fountain, but the water is not there: maybe some brigand has waylaid (and cut off) my water.”
چشمه می‌بینم ولیکن آب نی ** راه آبم را مگر زد ره‌زنی
She said, “Then I am not thy beloved: I am in Bulghár, and the object of thy desire is in Qutú
گفت پس من نیستم معشوق تو ** من به بلغار و مرادت در قتو
Thou art in love with me and (also) with a state of feeling; the state of feeling is not in thy hand (in thy possession), O youth.1415
عاشقی تو بر من و بر حالتی ** حالت اندر دست نبود یا فتی
Therefore I am not the whole of that which is sought by thee; I am (only) part of the object of thy quest at the present time.
پس نیم کلی مطلوب تو من ** جزو مقصودم ترا اندرز من
I am (only) the house of thy beloved, not the beloved (herself): (true) love is for the cash, not for the coffer (that contains it).”
خانه‌ی معشوقه‌ام معشوق نی ** عشق بر نقدست بر صندوق نی
The (real) beloved is that one who is single, who is thy beginning and end.
هست معشوق آنک او یکتو بود ** مبتدا و منتهاات او بود
When thou findest him, thou wilt not remain in expectation (of aught else): he is both the manifest and also the mystery,
چون بیابی‌اش نمانی منتظر ** هم هویدا او بود هم نیز سر
He is the lord of states of feeling, not dependent on any state: month and year are slaves of that Moon.1420
میر احوالست نه موقوف حال ** بنده‌ی آن ماه باشد ماه و سال
When he bids the “state,” it does his behest; when he wills, he makes bodies (become) spirit.
چون بگوید حال را فرمان کند ** چون بخواهد جسمها را جان کند
One that is stopped (on the way) is not (at) the (journey's) end; he will be seated, waiting and seeking the “state.”
منتها نبود که موقوفست او ** منتظر بنشسته باشد حال‌جو
His (the perfect saint's) hand is the elixir that transmutes the “state”: (if) he move his hand, the copper becomes intoxicated with him.
کیمیای حال باشد دست او ** دست جنباند شود مس مست او
If he will, even death becomes sweet; thorns and stings become narcissus and wild-rose.
گر بخواهد مرگ هم شیرین شود ** خار و نشتر نرگس و نسرین شود
He that is dependent on the “state” is (still) a human being: for (at one moment) he is (made) greater by the “state,” at another moment he is in decrease.1425
آنک او موقوف حالست آدمیست ** کو بحال افزون و گاهی در کمیست
In respect of gaining (the 'state'), the Súfí is “the son of the time,” but the pure one (sáfí) is unconcerned with “time” and “state.”
صوفی ابن الوقت باشد در منال ** لیک صافی فارغست از وقت و حال