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4
1835-1859

  • بعد چندین سال می‌زاید شهی ** می‌زند بر آسمانها خرگهی 1835
  • After such and such a number of years a king will be born (here): he will pitch a tent above the heavens.

  • رویش از گلزار حق گلگون بود ** از من او اندر مقام افزون بود
  • His face will be coloured with roses from the rosery of God: he will surpass me in station.”

  • چیست نامش گفت نامش بوالحسن ** حلیه‌اش وا گفت ز ابرو و ذقن
  • (The disciple asked), “What is his name?” He replied, “His name is Bu ’l- Hasan,” and described his features—his eyebrows and chin;

  • قد او و رنگ او و شکل او ** یک به یک واگفت از گیسو و رو
  • He described his height and his complexion and his figure and spoke in detail of his locks of hair and his face.

  • حلیه‌های روح او را هم نمود ** از صفات و از طریقه و جا و بود
  • He also declared his spiritual features—his qualities and the way (he should follow in his religion) and his (spiritual) rank and estate.

  • حلیه‌ی تن هم‌چو تن عاریتیست ** دل بر آن کم نه که آن یک ساعتیست 1840
  • The bodily features, like the body (itself), are borrowed (transient): set not your heart on them, for they are lasting (only) one hour.

  • حلیه‌ی روح طبیعی هم فناست ** حلیه‌ی آن جان طلب کان بر سماست
  • The features of the natural (animal) spirit also are perishable: seek the features of that spirit which is above the sky.

  • جسم او هم‌چون چراغی بر زمین ** نور او بالای سقف هفتمین
  • Its body is on the earth, like a lamp, (but) its light is above the Seventh Roof (of heaven).

  • آن شعاع آفتاب اندر وثاق ** قرص او اندر چهارم چارطاق
  • Those rays of the sun are in the house, (but) their orb is in the Fourth Dome (of heaven).

  • نقش گل در زیربینی بهر لاغ ** بوی گل بر سقف و ایوان دماغ
  • The form of the rose is (placed) beneath the nose for idle pleasure's sake, (but) the scent of the rose is on the roof and palace of the brain.

  • مرد خفته در عدن دیده فرق ** عکس آن بر جسم افتاده عرق 1845
  • A man asleep sees terror (dreams of something which terrifies him) at Aden: the reflexion thereof appears as sweat on his body.

  • پیرهن در مصر رهن یک حریص ** پر شده کنعان ز بوی آن قمیص
  • The shirt (of Joseph) was in Egypt in the keeping of one exceedingly careful (of it): (the land of) Canaan was filled with the (sweet) scent of that shirt.

  • بر نبشتند آن زمان تاریخ را ** از کباب آراستند آن سیخ را
  • Thereupon they wrote down the (predicted) date: they adorned the spit with the meat for roasting.

  • چون رسید آن وقت و آن تاریخ راست ** زاده شد آن شاه و نرد ملک باخت
  • When the right time and date arrived, that (spiritual) king was born and played the dice of empire.

  • از پس آن سالها آمد پدید ** بوالحسن بعد وفات بایزید
  • After those years (had passed), Bu ’l-Hasan appeared (in the world) after the death of Báyazíd.

  • جمله‌ی خوهای او ز امساک وجود ** آن‌چنان آمد که آن شه گفته بود 1850
  • All his dispositions, (whether in the way) of withholding tenaciously or bestowing liberally, proved to be such as that (spiritual) king (Báyazíd) had foretold.

  • لوح محفوظ است او را پیشوا ** از چه محفوظست محفوظ از خطا
  • His (Báyazíd's) guide is “the guarded tablet.” From what is it guarded? It is guarded from error.

  • نه نجومست و نه رملست و نه خواب ** وحی حق والله اعلم بالصواب
  • The inspiration of God is not (like) astrology or geomancy or dreams—and God best knoweth what is right.

  • از پی روپوش عامه در بیان ** وحی دل گویند آن را صوفیان
  • The Súfís in explaining (their doctrine) call it (the Divine inspiration) the inspiration of the heart, in order to disguise (its real nature) from the vulgar.

  • وحی دل گیرش که منظرگاه اوست ** چون خطا باشد چو دل آگاه اوست
  • Take it to be the inspiration of the heart, for it (the heart) is the place where He is seen: how should there be error when the heart is aware of Him?

  • مومنا ینظر به نور الله شدی ** از خطا و سهو آمن آمدی 1855
  • O true believer, thou hast become seeing by the light of God: thou hast become secure from error and inadvertence.

  • نقصان اجرای جان و دل صوفی از طعام الله
  • The reduction of the allowance of God’s food for the soul and heart of the Súfí .

  • صوفیی از فقر چون در غم شود ** عین فقرش دایه و مطعم شود
  • How should a Súfí be grieved on account of poverty? The very essence of poverty becomes his nurse and his food,

  • زانک جنت از مکاره رسته است ** رحم قسم عاجزی اشکسته است
  • Because Paradise hath grown from things disliked and Mercy is the portion of one who is helpless and broken.

  • آنک سرها بشکند او از علو ** رحم حق و خلق ناید سوی او
  • He that haughtily breaks the heads (of people), the mercy of God and His creatures cometh not towards him.

  • این سخن آخر ندارد وان جوان ** از کمی اجرای نان شد ناتوان
  • This topic hath no end, and that youth (the slave) has been deprived of strength by the reduction of his bread-allowance.