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1
1439-1463

  • 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.”

  • 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 را 1460
  • 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.

  • گوش جان و چشم جان جز این حس است ** گوش عقل و گوش ظن زین مفلس است‌‌
  • The spiritual ear and eye are other than this sense-perception, the ear of (discursive) reason and the ear of opinion are destitute of this (inspiration).

  • لفظ جبرم عشق را بی‌‌صبر کرد ** و آن که عاشق نیست حبس جبر کرد
  • The word “compulsion” (jabr) made me impatient (uncontrollable) for love's sake, while it confined in (the prison of) compulsion him who is not a lover.