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 ست1440
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 کاشت1445
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 راند1450
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 است1455
Consider what God has chanted into the ear of the earth, so that it became regardful and has (ever since) remained silent.”
در تردد هر که او آشفته است ** حق به گوش او معما گفته است
Whosoever in perplexity is sorely troubled, God has spoken the riddle into his ear,
تا کند محبوسش اندر دو گمان ** آن کنم کاو گفت یا خود ضد آن
That He may imprison him in two (doubtful) thoughts, (namely), “Shall I do that? He said that (bade me do that) or the contrary thereof?”
هم ز حق ترجیح یابد یک طرف ** ز آن دو یک را بر گزیند ز آن کنف
From (the decree of) God also, one side obtains the preponderance, and from that (Divine) quarter he chooses one of the two (alternatives).
گر نخواهی در تردد هوش جان ** کم فشار این پنبه اندر گوش جان
If thou wouldst not have the mind of thy spirit in (a state of) perplexity, do not stuff this cotton-wool into thy spiritual ear,
تا کنی فهم آن معماهاش را ** تا کنی ادراک رمز و فاش را1460
So that thou mayst understand those riddles of His, so that thou mayst apprehend (both) the secret sign and the open.
پس محل وحی گردد گوش جان ** وحی چه بود گفتنی از حس نهان
Then the spiritual ear becomes the place where wahy (inspiration) descends. What is wahy? A speech hidden from sense-perception.