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4
1911-1935

  • نیست دستوری کزین من بگذرم ** پرده‌های غیب این برهم درم
  • I have no permission to pass beyond this (point) and tear to pieces the veils of the mystery of this (matter).

  • بر دهانم نه تو دست خود ببند ** مر دهانم را ز گفت ناپسند
  • Lay thy hand on my mouth: shut my mouth (so as to restrain me) from unacceptable speech.”

  • پس ترا هر غم که پیش آید ز درد ** بر کسی تهمت منه بر خویش گرد
  • Do not you, then, whatsoever grief befall you, resentfully accuse any one: turn upon yourself.

  • ظن مبر بر دیگری ای دوستکام ** آن مکن که می‌سگالید آن غلام
  • Do not think evil of another, O you who gratify the desire of your friend: do not do that which that slave was meditating—

  • گاه جنگش با رسول و مطبخی ** گاه خشمش با شهنشاه سخی 1915
  • Now his quarrel (was) with the messenger and the steward, now his anger (was directed) against the generous emperor.

  • هم‌چو فرعونی که موسی هشته بود ** طفلکان خلق را سر می‌ربود
  • You are like Pharaoh, who had left Moses (alone) and was taking off the heads of the people's babes:

  • آن عدو در خانه‌ی آن کور دل ** او شده اطفال را گردن گسل
  • The enemy (Moses) was in the house of that blind-hearted man, (while) he (outside) was cutting the necks of the children.

  • تو هم از بیرون بدی با دیگران ** واندرون خوش گشته با نفس گران
  • You also are bad (malign) to others outside, while you have become complaisant to the grievous self (carnal soul) within.

  • خود عدوت اوست قندش می‌دهی ** وز برون تهمت به هر کس می‌نهی
  • It is your enemy indeed, (yet) you are giving it candy, while outside you are accusing every one.

  • هم‌چو فرعونی تو کور و کوردل ** با عدو خوش بی‌گناهان را مذل 1920
  • You are like Pharaoh, blind and blind-hearted: complaisant to your enemy and treating the guiltless with ignominy.

  • چند فرعونا کشی بی‌جرم را ** می‌نوازی مر تن پر غرم را
  • How long, O (imitator of) Pharaoh, will you slay the innocent and pamper your noxious body?

  • عقل او بر عقل شاهان می‌فزود ** حکم حق بی‌عقل و کورش کرده بود
  • His understanding was superior to that of (other) kings: God's ordainment had made him without understanding and blind.

  • مهر حق بر چشم و بر گوش خرد ** گر فلاطونست حیوانش کند
  • God's seal upon the eye and ear of the intelligence makes him (the intelligent man) an animal, (even) if he is a Plato.

  • حکم حق بر لوح می‌آید پدید ** آنچنان که حکم غیب بایزید
  • God's ordainment comes into view on the tablet (of the heart) in such wise as Báyazíd's prediction of the hidden (future event).

  • شنیدن شیخ ابوالحسن رضی الله عنه خبر دادن ابویزید را و بود او و احوال او
  • How Shaykh Abu ’l-Hasan, may God be well-pleased with him, heard Báyazíd's announcement of his coming into existence and of what should happen to him.

  • هم‌چنان آمد که او فرموده بود ** بوالحسن از مردمان آن را شنود 1925
  • It came to pass just as he (Báyazíd) had said. Bu ’l-Hasan heard from the people that (prediction),

  • که حسن باشد مرید و امتم ** درس گیرد هر صباح از تربتم
  • (Namely), “Hasan will be my disciple and my true follower (umma), and will receive lessons from my tomb at every dawn.”

  • گفت من هم نیز خوابش دیده‌ام ** وز روان شیخ این بشنیده‌ام
  • He (Abu ’l-Hasan) said, “I have also seen him in a dream and have heard this from the spirit of the Shaykh.”

  • هر صباحی رو نهادی سوی گور ** ایستادی تا ضحی اندر حضور
  • Every dawn he would set his face towards the grave and stand (there) in attention till the forenoon,

  • یا مثال شیخ پیشش آمدی ** یا که بی‌گفتی شکالش حل شدی
  • And either the apparition of the Shaykh would come to him, or without anything spoken his difficulty would be solved,

  • تا یکی روزی بیامد با سعود ** گورها را برف نو پوشیده بود 1930
  • Till one day he came auspiciously (to visit the grave): the graves were covered with new-fallen snow.

  • توی بر تو برفها هم‌چون علم ** قبه قبه دیده و شد جانش به غم
  • He saw the snows, wreath on wreath like flags, mound (piled) on mound; and his soul was grieved.

  • بانگش آمد از حظیره‌ی شیخ حی ** ها انا ادعوک کی تسعی الی
  • From the shrine of the (spiritually) living Shaykh came to him a cry, “Hark, I call thee that thou mayst run to me.

  • هین بیا این سو بر آوازم شتاب ** عالم ار برفست روی از من متاب
  • Hey, come quickly in this direction, towards my voice: if the world is (full of) snow, (yet) do not turn thy face away from me.”

  • حال او زان روز شد خوب و بدید ** آن عجایب را که اول می‌شنید
  • From that day his (spiritual) state became excellent, and he saw (experienced) those wondrous things which at first he was (only) hearing (knowing by hearsay).

  • رقعه‌ی دیگر نوشتن آن غلام پیش شاه چون جواب آن رقعه‌ی اول نیافت
  • How the slave wrote another letter to the king when he received no reply to the first letter.

  • نامه‌ی دیگر نوشت آن بدگمان ** پر ز تشنیع و نفیر و پر فغان 1935
  • That evil-thinking one wrote another letter, full of vituperation and clamour and loud complaint.