Since that sickly man was always dancing without the tambourine, in reliance upon the bounty of the Almighty Creator,
سوی او نه هاتف و نه پیک بود ** گوش اومیدش پر از لبیک بود
(Though) neither a heavenly voice nor a (Divine) messenger was (ever) beside him, (yet) the ear of his hope was filled with Labbayka;
بی‌زبان می‌گفت اومیدش تعال ** از دلش می‌روفت آن دعوت ملال
His hope was always saying, without tongue, “Come!” and that call was sweeping (all) weariness from his heart.
آن کبوتر را که بام آموختست ** تو مخوان می‌رانش کان پر دوختست 1990
Do not call the pigeon that has learned (to haunt) the roof: drive it away (if you can), for its wings are stuck (to the roof).
ای ضیاء الحق حسام‌الدین برانش ** کز ملاقات تو بر رستست جانش
Do thou, O Radiance of God, Husámu’ddín, drive him (such an one) away (if thou canst), for (’tis) through meeting with thee (that) his spirit has grown up in him.
گر برانی مرغ جانش از گزاف ** هم بگرد بام تو آرد طواف
If thou unconscionably drive away the bird, his spirit, it will still circle about thy roof.
چینه و نقلش همه بر بام تست ** پر زنان بر اوج مست دام تست
All its grain and food is on thy roof: (while) flying in the zenith, it is (still) intoxicated with (love for) thy snare.
گر دمی منکر شود دزدانه روح ** در ادای شکرت ای فتح و فتوح
If for one moment the spirit stealthily (secretly) disbelieve in rendering thanks to thee, O (thou who art bestowing) victory and favour (upon it),
Love, the magistrate who exacts vengeance repeatedly, will lay the fiery cauldron (of separation) on its breast,
که بیا سوی مه و بگذر ز گرد ** شاه عشقت خواند زوتر باز گرد
Saying, “Come to the Moon and leave the dust behind; Love, the King, calls thee: return with all speed!”
گرد این بام و کبوترخانه من ** چون کبوتر پر زنم مستانه من
I am flying ecstatically, like a pigeon, about this roof and pigeon-house.
جبرئیل عشقم و سدره‌م توی ** من سقیمم عیسی مریم توی
I am Love's Gabriel, and thou art my Lotus-tree; I am the sick man, and thou art (my) Jesus son of Mary.
جوش ده آن بحر گوهربار را ** خوش بپرس امروز این بیمار را
Let that pearl-shedding sea (of thine) break into surge: to-day ask kindly after this ailing one.
چون تو آن او شدی بحر آن اوست ** گرچه این دم نوبت بحران اوست 2000
When thou hast become his, the sea (of spiritual mysteries) is his, even though this is the hour of his crisis.
این خود آن ناله‌ست کو کرد آشکار ** آنچ پنهانست یا رب زینهار
This (Mathnawí) is only the wailful music that he has uttered; (as for) that which is (kept) hidden (within him), (have) mercy, O Lord!
دو دهان داریم گویا هم‌چو نی ** یک دهان پنهانست در لبهای وی
We have two vocal mouths, like the reed: one mouth is hidden in his lips.
یک دهان نالان شده سوی شما ** های هویی در فکنده در هوا
One mouth is wailing unto you: it lets (many) a shrill note fall on the air;
لیک داند هر که او را منظرست ** که فغان این سری هم زان سرست
But every one who hath insight knows that the lamentation (issuing) at this end is (inspired) from that end.
دمدمه‌ی این نای از دمهای اوست ** های هوی روح از هیهای اوست 2005
The noise of this reed is from his breaths: the spirit's outcry is from his outcry.
گر نبودی با لبش نی را سمر ** نی جهان را پر نکردی از شکر
If the reed had no converse with his lip, the reed would not fill the world with (music sweet as) sugar.
با کی خفتی وز چه پهلو خاستی ** که چنین پر جوش چون دریاستی
With whom hast thou slept and from what (whose) side hast thou risen, that thou art so full of agitation, like the sea?
یا ابیت عند ربی خواندی ** در دل دریای آتش راندی
Or hast thou recited (the words of the Prophet), “I pass the night with my Lord,” and plunged into the heart of the sea of fire?
نعره‌ی یا نار کونی باردا ** عصمت جان تو گشت ای مقتدا
The shout (of God), “O fire, be cool,” became a protection to thy spirit, O exemplar (for all).
ای ضیاء الحق حسام دین و دل ** کی توان اندود خورشیدی به گل 2010
O Radiance of God, Husám (Sword) religious and spiritual, how can a sun be daubed over with clay?
قصد کردستند این گل‌پاره‌ها ** که بپوشانند خورشید ترا
These lumps of clay (thy detractors) attempted (in vain) to cover up thy sun.
در دل که لعلها دلال تست ** باغها از خنده مالامال تست
The rubies in the mountain's heart are brokers (advertisers) of thee; the orchards in (their) laughter (full-blown beauty) are filled to the brim with thee.
محرم مردیت را کو رستمی ** تا ز صد خرمن یکی جو گفتمی
For one familiar (as I am) with thy manhood, where is a Rustam that I might tell (him) a single barley-corn (thereof) out of (thy) hundred stacks?
چون بخواهم کز سرت آهی کنم ** چون علی سر را فرو چاهی کنم
When I wish to sigh forth thy secret, like ‘Alí I put my head down into a well.
چونک اخوان را دل کینه‌ورست ** یوسفم را قعر چه اولیترست 2015
Since his brethren have vindictive hearts, the bottom of the well is (the) best (place) for my Joseph.
مست گشتم خویش بر غوغا زنم ** چه چه باشد خیمه بر صحرا زنم
I have become intoxicated, I will set about making a row: what of the well? I will pitch my tent in the open plain.
بر کف من نه شراب آتشین ** وانگه آن کر و فر مستانه بین
Put the fiery wine in my hand, and then behold the pomp and glory that is enjoyed by the drunken!
منتظر گو باش بی گنج آن فقیر ** زآنک ما غرقیم این دم در عصیر
Bid the fakir wait (though he is still) without the treasure, for at this moment we are drowned in the syrup (of union).
از خدا خواه ای فقیر این دم پناه ** از من غرقه شده یاری مخواه
Now, O fakir, seek refuge with God: do not seek help from me who am drowned;
که مرا پروای آن اسناد نیست ** از خود و از ریش خویشم یاد نیست 2020
For I have no concern with lending support (to you): I have no recollection of myself and my own beard.
باد سبلت کی بگنجد و آب رو ** در شرابی که نگنجد تار مو
How should there be room for wind of the moustache (self-assertion) and water of the face (personal reputation) in the wine in which there is no room for a single hair (of self-existence)?
در ده ای ساقی یکی رطلی گران ** خواجه را از ریش و سبلت وا رهان
Hand (him) a heavy (large) goblet, O cup-bearer: deliver the Khwája from his beard and moustache.
نخوتش بر ما سبالی می‌زند ** لیک ریش از رشک ما بر می‌کند
His arrogance is (contemptuously) curling a moustache at us, but he is (really) tearing out his beard in envy of us.
مات او و مات او و مات او ** که همی‌دانیم تزویرات او
(He is) mated by Him (God), mated by Him, mated by Him, for we are acquainted with his impostures.
از پس صد سال آنچ آید ازو ** پیر می‌بیند معین مو به مو 2025
The Pír is seeing distinctly, hair by hair, what will become of him (the Khwája) after a hundred years.
اندر آیینه چه بیند مرد عام ** که نبیند پیر اندر خشت خام
What does the common man see in the mirror that the Pír does not see in the crude brick (of iron)?