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3
1375-1399

  • ذوق نکته‌ی عشق از من می‌رود ** نقش خدمت نقش دیگر می‌شود 1375
  • The savour of Love's mystery will go from me, the form of piety will be deformed.
  • مثل در بیان آنک حیرت مانع بحث و فکرتست
  • A parable illustrating the fact that (mystical) bewilderment prevents investigation and consideration.
  • آن یکی مرد دومو آمد شتاب ** پیش یک آیینه دار مستطاب
  • A certain man, whose hair was of two colours, came in haste to a highly esteemed barber.
  • گفت از ریشم سپیدی کن جدا ** که عروس نو گزیدم ای فتی
  • He said, “Remove the hoariness from my beard, for I have chosen a new bride, O young man.”
  • ریش او ببرید و کل پیشش نهاد ** گفت تو بگزین مرا کاری فتاد
  • 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.”
  • این سال وآن جوابست آن گزین ** که سر اینها ندارد درد دین
  • That “pick (them) out” is dialectic, for religious emotion has no care for these things (hair-splitting disputes).
  • آن یکی زد سیلیی مر زید را ** حمله کرد او هم برای کید را 1380
  • A certain man slapped Zayd on the neck; he (Zayd) at once rushed at him with warlike purpose.
  • گفت سیلی‌زن سالت می‌کنم ** پس جوابم گوی وانگه می‌زنم
  • The assailant said, “I will ask thee a question, so answer me (first) and then strike me.
  • بر قفای تو زدم آمد طراق ** یک سالی دارم اینجا در وفاق
  • 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:
  • این طراق از دست من بودست یا ** از قفاگاه تو ای فخر کیا
  • Was this sound caused by my hand or by the nape of thy neck, O pride of the noble?”
  • گفت از درد این فراغت نیستم ** که درین فکر و تفکر بیستم
  • He (Zayd) said, “On account of the pain I have no leisure to stop (occupy myself) in this reflection and consideration.
  • تو که بی‌دردی همی اندیش این ** نیست صاحب‌درد را این فکر هین 1385
  • Do thou, who art without pain, ponder on this; he that feels the pain has no such thought. Take heed!”
  • حکایت
  • Story.
  • در صحابه کم بدی حافظ کسی ** گرچه شوقی بود جانشان را بسی
  • 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),
  • زانک چون مغزش در آگند و رسید ** پوستها شد بس رقیق و واکفید
  • Because, inasmuch as its kernel had filled (them) and had reached maturity, the rinds became very thin and burst.
  • قشر جوز و فستق و بادام هم ** مغز چون آگندشان شد پوست کم
  • Similarly, the shells of the walnut and the pistachio-nut and the almond— when the kernel has filled them, the rind decreases.
  • مغز علم افزود کم شد پوستش ** زانک عاشق را بسوزد دوستش
  • (When) the kernel, knowledge, increases, its rind decreases (and vanishes), because the lover is consumed by his beloved.
  • وصف مطلوبی چو ضد طالبیست ** وحی و برق نور سوزنده‌ی نبیست 1390
  • 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.
  • چون تجلی کرد اوصاف قدیم ** پس بسوزد وصف حادث را گلیم
  • When the Attributes of the Eternal have shone forth, then the mantle of temporality is burned.
  • ربع قرآن هر که را محفوظ بود ** جل فینا از صحابه می‌شنود
  • Every one that knew a quarter of the Qur’án by heart was hearing from the Companions (the words), “Great is he amongst us.”
  • جمع صورت با چنین معنی ژرف ** نیست ممکن جز ز سلطانی شگرف
  • To combine the (outward) form with such a deep (inner) meaning is not possible, except on the part of a mighty (spiritual) king.
  • در چنین مستی مراعات ادب ** خود نباشد ور بود باشد عجب
  • 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.
  • اندر استغنا مراعات نیاز ** جمع ضدینست چون گرد و دراز 1395
  • To observe humility in (the state of spiritual) independence is to combine two opposites, like “round” and “long.”
  • خود عصا معشوق عمیان می‌بود ** کور خود صندوق قرآن می‌بود
  • Truly the staff is loved by the blind; the (inwardly) blind man himself is a coffer (full) of the Qur’án.
  • گفت کوران خود صنادیقند پر ** از حروف مصحف و ذکر و نذر
  • 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.”
  • باز صندوقی پر از قرآن به است ** زانک صندوقی بود خالی بدست
  • Again, a coffer full of the Qur’án is better (than one that is empty), because, (if) a chest be empty, 'tis bad.
  • باز صندوقی که خالی شد ز بار ** به ز صندوقی که پر موشست و مار
  • Yet again, the coffer that is empty of (any) load is better than the coffer that is full of mice and snakes.