ای خدای با عطای با وفا ** رحم کن بر عمر رفته در جفا
Have mercy, O bounteous God who keepest faith, on a life passed in iniquity!
داد حق عمری که هر روزی از آن ** کس نداند قیمت آن در جهان2190
God gave (me) a life, the value of every single day whereof none in the world can know.
خرج کردم عمر خود را دمبهدم ** در دمیدم جمله را در زیر و بم
I have spent my life, breath by breath: I have breathed it all away in treble and bass.
آه کز یاد ره و پردهی عراق ** رفت از یادم دم تلخ فراق
Ah me, that in minding the (musical) mode and rhythm of ‘Iráq the bitter moment of parting (from this world) went out of my mind (was forgotten).
وای کز تری زیر افکند خرد ** خشک شد کشت دل من دل بمرد
Alas that from the liquid freshness of the minor zírafgand the seed sown in my heart dried up, and my heart died.
وای کز آواز این بیست و چهار ** کاروان بگذشت و بیگه شد نهار
Alas that from (my preoccupation with) the sound of these four-and-twenty (melodies) the caravan passed and the day grew late.”
ای خدا فریاد زین فریادخواه ** داد خواهم نه ز کس زین داد خواه2195
O God, help (me) against this (self of mine) that is seeking help (from Thee): I seek justice (redress) from no one (else, but only) from this justice-seeking (self).
داد خود از کس نیابم جز مگر ** ز آن که او از من به من نزدیکتر
I shall not get justice for myself from any one except, surely, from Him who is nearer to me than I;
کاین منی از وی رسد دم دم مرا ** پس و را بینم چو این شد کم مرا
For this “I-hood” comes to me from Him moment by moment: therefore when this has failed me, I see (only) Him,
همچو آن کاو با تو باشد زر شمر ** سوی او داری نه سوی خود نظر
As (when you are with) one who is counting out gold to you, you keep your gaze (directed) towards him, not towards yourself.
گردانیدن عمر نظر او را از مقام گریه که هستی است به مقام استغراق که نیستی است
How ‘Umar, may God be well-pleased with him, bade him (the harper) turn his gaze from the stage of weeping, which is (self-) existence, to the stage of absorption (in God).
پس عمر گفتش که این زاری تو ** هست هم آثار هشیاری تو
Then ‘Umar said to him, “This wailing of thine is also (one of) the marks of thy sobriety (self-consciousness).
راه فانی گشته راهی دیگر است ** ز آن که هشیاری گناهی دیگر است2200
The way of him that has passed away (from self-consciousness) is another way, because sobriety is another sin.
هست هشیاری ز یاد ما مضی ** ماضی و مستقبلت پردهی خدا
Sobriety exists (arises) from recollection of what is past: past and future are to thee a curtain (separating thee) from God.
آتش اندر زن به هر دو تا به کی ** پر گره باشی از این هر دو چو نی
Cast fire on them both: how long, because of these twain, wilt thou be full of knots (joints) like a reed?
تا گره با نی بود هم راز نیست ** همنشین آن لب و آواز نیست
Whilst the reed is knotted, it is not a sharer of secrets: it is not the companion of the (flute-player's) lip and voice.
چون به طوفی خود به طوفی مرتدی ** چون به خانه آمدی هم با خودی
When thou art (engaged) in going about (seeking God) thou art indeed wrapped in (thy) going about: when thou hast come home, thou art still with thyself (self-conscious).
ای خبرهات از خبر ده بیخبر ** توبهی تو از گناه تو بتر2205
O thou whose knowledge is without knowledge of the Giver of knowledge, thy repentance is worse than thy sin.
ای تو از حال گذشته توبه جو ** کی کنی توبه از این توبه بگو
O thou that seekest to repent of a state that is past, say, when wilt thou repent of this repentance?
گاه بانگ زیر را قبله کنی ** گاه گریهی زار را قبله زنی
At one time thou turnest to the (low) sound of the treble, at another thou dost kiss (art in love with) weeping and wailing.”
چون که فاروق آینهی اسرار شد ** جان پیر از اندرون بیدار شد
When Fárúq (‘Umar) became a reflector of mysteries, the old man's heart was awakened from within.
همچو جان بیگریه و بیخنده شد ** جانش رفت و جان دیگر زنده شد
He became without weeping or laughter, like the soul: his (animal) soul departed and the other soul came to life.
حیرتی آمد درونش آن زمان ** که برون شد از زمین و آسمان2210
In that hour such a bewilderment arose within him that he went forth from earth and heaven—
جستجویی از ورای جستجو ** من نمیدانم تو میدانی بگو
A seeking and searching beyond (all) seeking and search: I know not (how to describe it); (if) you know, tell!
حال و قالی از ورای حال و قال ** غرقه گشته در جمال ذو الجلال
Feelings and words beyond (all) feelings and words—he had become drowned in the beauty of the Lord of majesty,
غرقهای نه که خلاصی باشدش ** یا بجز دریا کسی بشناسدش
Drowned, not in such wise that there should be for him any deliverance, or that any one should know him except the (Divine) Ocean.
عقل جزو از کل گویا نیستی ** گر تقاضا بر تقاضا نیستی
Partial reason would not be telling of (the mysteries of) the Universal (Reason), if there were not demand after demand (perpetual Divine impulses necessitating the manifestation of these mysteries).
چون تقاضا بر تقاضا میرسد ** موج آن دریا بدین جا میرسد2215
Since demand after demand is arriving, the waves of that Sea (Universal Reason) reach this place (the world of partial reason).
چون که قصهی حال پیر اینجا رسید ** پیر و حالش روی در پرده کشید
Now that the story of the old man's (spiritual) experiences has come to this point, the old man and his experiences have withdrawn behind the veil.
پیر دامن را ز گفتوگو فشاند ** نیم گفته در دهان ما بماند
The old man has shaken his skirt free from talk and speech: half of the tale has remained in our mouth (has not been told).
از پی این عیش و عشرت ساختن ** صد هزاران جان بشاید باختن
It behoves (us), for the sake of procuring (such) delight and enjoyment, to gamble away (sacrifice) hundreds of thousands of souls (lives).
در شکار بیشهی جان باز باش ** همچو خورشید جهان جانباز باش
In chase of the spiritual forest be (as) a falcon, be one who gambles his soul (life) away, like the sun of this world.
جان فشان افتاد خورشید بلند ** هر دمی تی میشود پر میکنند2220
The lofty sun is life-diffusing: every moment it becomes empty and is filled.
جان فشان ای آفتاب معنوی ** مر جهان کهنه را بنما نوی
O Sun of Reality, diffuse spiritual life, show forth newness to this old world!
در وجود آدمی جان و روان ** میرسد از غیب چون آب روان
Soul and spirit are coming from the Unseen into human existence, like running water.
تفسیر دعای آن دو فرشته که هر روز بر سر هر بازاری منادی میکنند که اللهم أعط کل منفق خلفا اللهم أعط کل ممسک تلفا و بیان کردن که آن منفق مجاهد راه حق است نه مسرف راه هوا
Commentary on the prayer of the two angels who daily make proclamation in every market, saying, “O God, bestow on every prodigal some boon in exchange! O God, bestow on every niggard some bane (in return)”; and an explanation that the prodigal is he that strives earnestly in the Way of God, not he that squanders his wealth in the way of sensuality.
گفت پیغمبر که دایم بهر پند ** دو فرشتهی خوش منادی میکنند
The Prophet said, “For admonishment's sake two goodly angels are always making proclamation,
کای خدایا منفقان را سیر دار ** هر درمشان را عوض ده صد هزار
Saying, ‘O God, keep the prodigals fully satisfied, give hundred-thousandfold recompense for every dirhem that they spend.
ای خدایا ممسکان را در جهان ** تو مده الا زیان اندر زیان2225
O God, do not give the niggards in this world anything but loss upon loss!’”
ای بسا امساک کز انفاق به ** مال حق را جز به امر حق مده
Oh, (there is) many an act of niggardliness that is better than prodigality: do not bestow what belongs to God except by the command of God,
تا عوض یابی تو گنج بیکران ** تا نباشی از عداد کافران
That thou mayst gain infinite treasure in return, and that thou mayst not be numbered among the infidels
کاشتران قربان همیکردند تا ** چیره گردد تیغشان بر مصطفا
Who were offering camels in sacrifice in order that their swords might prevail against Mustafá.
امر حق را باز جو از واصلی ** امر حق را در نیابد هر دلی
Endeavour to find out the command of God from one who is united (with God): not every heart understands the command of God,
چون غلام یاغیی کاو عدل کرد ** مال شه بر باغیان او بذل کرد2230
As (for example) the slave, the enemy (of God), who did justice (in his own opinion, and) bestowed what belonged to the King upon His enemies who rebelled against Him—
در نبی انذار اهل غفلت است ** کان همه انفاقهاشان حسرت است
In the Qur’án there is warning to the heedless that all their spendings are a (cause of) bitter grief to them—
عدل این یاغی و دادش نزد شاه ** چه فزاید دوری و روی سیاه
What increase does the equity and justice of this enemy produce in the sight of the King? Banishment and a black countenance (disgrace).
سروران مکه در حرب رسول ** بودشان قربان به اومید قبول
The chiefs of Mecca (when) at war with the Prophet offered sacrifice in hope of (Divine) favour.
بهر این مومن همیگوید ز بیم ** در نماز اهد الصراط المستقیم
On this account the true believer is saying in his prayer, from fear, “Lead (us) in the right path!”
آن درم دادن سخی را لایق است ** جان سپردن خود سخای عاشق است2235
It beseems the generous man thus to give money, (but) verily the generosity of the lover is the surrender of his soul (life).
نان دهی از بهر حق نانت دهند ** جان دهی از بهر حق جانت دهند
If you give bread for God's sake, you will be given bread (in return); if you give your life for God's sake, you will be given life (in return).
گر بریزد برگهای این چنار ** برگ بیبرگیش بخشد کردگار
If the leaves of this plane-tree drop off, the Creator will bestow on it the provision of leaflessness (spiritual poverty).
گر نماند از جود در دست تو مال ** کی کند فضل خدایت پای مال
If because of your liberality no wealth remains in your hand, how should the bounty of God let you be down-trodden?