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1431-1455

  • آن که خوفش نیست چون گویی مترس ** درس چه دهی نیست او محتاج درس‌‌
  • How should you say “Fear not” to one who has no fear? Why give lessons (to him)? He needs no lessons.

  • آن دل از جا رفته را دل شاد کرد ** خاطر ویرانش را آباد کرد
  • He (‘Umar) made that disturbed mind (be) of good cheer and made his desolate heart (be) flourishing (happy).

  • بعد از آن گفتش سخنهای دقیق ** وز صفات پاک حق نعم الرفیق‌‌
  • Afterwards he addressed to him subtle discourses and (spoke) of the holy attributes of God—how good a Friend is He!—

  • وز نوازشهای حق ابدال را ** تا بداند او مقام و حال را
  • And of the loving kindnesses of God to the Abdál (saints), in order that he (the ambassador) might know (the meaning of) maqám (permanent station) and hál (passing state).

  • حال چون جلوه ست ز آن زیبا عروس ** وین مقام آن خلوت آمد با عروس‌‌ 1435
  • The hál is like the unveiling of that beauteous bride, while the maqám is the (king's) being alone with the bride.

  • جلوه بیند شاه و غیر شاه نیز ** وقت خلوت نیست جز شاه عزیز
  • The unveiling is witnessed by the king and by others as well, (but) at the time of being alone (with the bride) there is no one except the mighty king.

  • جلوه کرده خاص و عامان را عروس ** خلوت اندر شاه باشد با عروس‌‌
  • The bride unveils before nobles and commons (alike); in the bridal chamber the king is (alone) with the bride.

  • هست بسیار اهل حال از صوفیان ** نادر است اهل مقام اندر میان‌‌
  • There is many a one of the Súfís who enjoys hál, (but) he that has attained to maqám is rare amongst them.

  • از منازلهای جانش یاد داد ** وز سفرهای روانش یاد داد
  • He (‘Umar) reminded him of the stages traversed by the soul, and he reminded him of the journeys of the spirit,

  • وز زمانی کز زمان خالی بده ست ** وز مقام قدس که اجلالی بده ست‌‌ 1440
  • And of the Time which has (ever) been void of time, and of the Station of Holiness which has (ever) been majestical,

  • وز هوایی کاندر او سیمرغ روح ** پیش از این دیده ست پرواز و فتوح‌‌
  • And of the atmosphere wherein the Símurgh of the spirit, before this (material life), has flown and experienced (the bounty of Divine) grace,

  • هر یکی پروازش از آفاق بیش ** وز امید و نهمت مشتاق بیش‌‌
  • Every single flight thereof (being) greater than the horizons (of this world) and greater than the hope and greed of the longing lover.

  • چون عمر اغیار رو را یار یافت ** جان او را طالب اسرار یافت‌‌
  • When ‘Umar found the stranger in appearance a friend (in reality), he found (that) his soul (was) seeking (to learn) the (Divine) mysteries.

  • شیخ کامل بود و طالب مشتهی ** مرد چابک بود و مرکب درگهی‌‌
  • The Shaykh (‘Umar) was adept and the disciple (the ambassador) eager: the man (rider) was quick (dexterous) and the beast belonged to the royal court (was nobly bred and docile).

  • دید آن مرشد که او ارشاد داشت ** تخم پاک اندر زمین پاک کاشت‌‌ 1445
  • That spiritual guide (‘Umar) perceived that he (the ambassador) possessed (the capacity for receiving) guidance: he sowed the good seed in the good soil.

  • سؤال کردن رسول روم از عمر
  • How the ambassador of Rúm questioned the Commander of the Faithful, may God be well-pleased with him.

  • مرد گفتش کای امیر المؤمنین ** جان ز بالا چون در آمد در زمین‌‌
  • The man said to him, “O Commander of the Faithful, how did the spirit come to the earth from above?

  • مرغ بی‌‌اندازه چون شد در قفص ** گفت حق بر جان فسون خواند و قصص‌‌
  • How did the infinite bird go into the cage?” He replied, “God recited spells and incantations over the spirit.

  • بر عدمها کان ندارد چشم و گوش ** چون فسون خواند همی‌‌آید به جوش‌‌
  • When He recites spells over the non-existences which have no eye or ear, they begin to stir.

  • از فسون او عدمها زود زود ** خوش معلق می‌‌زند سوی وجود
  • Because of His spells the non-existences at that very moment are dancing joyously into existence.

  • باز بر موجود افسونی چو خواند ** زو دو اسبه در عدم موجود راند 1450
  • When, again, He recited a spell over the existent, at His word the existent marched (back) post-haste into non-existence.

  • گفت در گوش گل و خندانش کرد ** گفت با سنگ و عقیق کانش کرد
  • He spake into the ear of the rose and made it laughing (blooming); He spake to the stone and made it a cornelian of the mine.

  • گفت با جسم آیتی تا جان شد او ** گفت با خورشید تا رخشان شد او
  • He spake to the body a sign (message), so that it became spirit; He spake to the sun, so that it became radiant.

  • باز در گوشش دمد نکته‌‌ی مخوف ** در رخ خورشید افتد صد کسوف‌‌
  • Again He breathes into its ear a fearful saying, and upon the face of the sun fall a hundred eclipses.

  • تا به گوش ابر آن گویا چه خواند ** کاو چو مشک از دیده‌‌ی خود اشک راند
  • Consider what that Speaker chanted into the ear of the cloud, so that it poured tears from its eye, like a waterskin.

  • تا به گوش خاک حق چه خوانده است ** کاو مراقب گشت و خامش مانده است‌‌ 1455
  • Consider what God has chanted into the ear of the earth, so that it became regardful and has (ever since) remained silent.”