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1
1920-1944

  • نشنود آن نغمه‌‌ها را گوش حس ** کز ستمها گوش حس باشد نجس‌‌ 1920
  • The sensual ear does not hear those notes, for the sensual ear is defiled by iniquities.

  • نشنود نغمه‌‌ی پری را آدمی ** کاو بود ز اسرار پریان اعجمی‌‌
  • The note of the peri is not heard by man, for he is unable to apprehend the mysteries of the peris,

  • گر چه هم نغمه‌‌ی پری زین عالم است ** نغمه‌‌ی دل برتر از هر دو دم است‌‌
  • Although the note of the peri too belongs to this world. The note of the heart is higher than both breaths (notes),

  • که پری و آدمی زندانی‌‌اند ** هر دو در زندان این نادانی‌‌اند
  • For peri and man (alike) are prisoners: both are (captive) in the prison of this ignorance.

  • معشر الجن سوره‌‌ی رحمان بخوان ** تستطیعوا تنفذوا را باز دان‌‌
  • Recite O community of Jinn (and men) in the Súratu l’-Rahmán; recognise (the meaning of) if ye be able to pass forth.

  • نغمه‌‌های اندرون اولیا ** اولا گوید که ای اجزای لا 1925
  • The inward notes of the saints say, at first, “O ye particles of lá (not = not-being),

  • هین ز لای نفی سرها بر زنید ** این خیال و وهم یک سو افکنید
  • Take heed, lift up your heads from the lá of negation, cast aside this fancy and vain imagining.

  • ای همه پوسیده در کون و فساد ** جان باقیتان نرویید و نزاد
  • O ye who all are rotten in (the world of) generation and corruption, your everlasting soul neither grew nor came to birth.”

  • گر بگویم شمه‌‌ای ز آن نغمه‌‌ها ** جانها سر بر زنند از دخمه‌‌ها
  • If I tell (even) a tittle of those (saintly) notes, the souls will lift up their heads from the tombs.

  • گوش را نزدیک کن کان دور نیست ** لیک نقل آن به تو دستور نیست‌‌
  • Put thine ear close, for that (melody) is not far off, but ’tis not permitted to convey it to thee.

  • هین که اسرافیل وقت‌‌اند اولیا ** مرده را ز یشان حیات است و حیا 1930
  • Hark! for the saints are the Isráfíls of the (present) time: from them to the dead comes life and freshness.

  • جان هر یک مرده‌‌ای از گور تن ** بر جهد ز آوازشان اندر کفن‌‌
  • At their voice the soul of every dead one starts up from the body's grave in their winding sheets.

  • گوید این آواز ز آوازها جداست ** زنده کردن کار آواز خداست‌‌
  • He (that is thus awakened) says, “This voice is separate from (all other) voices: to quicken (the dead) is the work of the voice of God.

  • ما بمردیم و بکلی کاستیم ** بانگ حق آمد همه برخاستیم‌‌
  • We (had) died and were entirely decayed: the call of God came: we all arose.”

  • بانگ حق اندر حجاب و بی‌‌حجاب ** آن دهد کو داد مریم را ز جیب‌‌
  • The call of God, (whether it be) veiled or unveiled, bestows that which He bestowed on Mary from His bosom.

  • ای فناتان نیست کرده زیر پوست ** باز گردید از عدم ز آواز دوست‌‌ 1935
  • O ye whom death (in your hearts) hath made naught underneath the skin, return from non-existence at the voice of the Friend!

  • مطلق آن آواز خود از شه بود ** گر چه از حلقوم عبد الله بود
  • Absolutely, indeed, that voice is from the King (God), though it be from the larynx of God's servant.

  • گفته او را من زبان و چشم تو ** من حواس و من رضا و خشم تو
  • He (God) has said to him (the saint), “I am thy tongue and eye; I am thy senses and I am thy good pleasure and thy wrath.

  • رو که بی‌‌یسمع و بی‌‌یبصر تویی ** سر تویی چه جای صاحب سر تویی‌‌
  • Go, for thou art (he of whom God saith), ‘By Me he hears and by Me he sees’: thou art the (Divine) consciousness (itself): what is the occasion (propriety) of (saying), ‘Thou art the possessor of the (Divine) consciousness’?

  • چون شدی من کان لله از وله ** من ترا باشم که کان الله له‌‌
  • Since thou hast become, through bewilderment, ‘He that belongs to God,’ I am thine, for ‘God shall belong to him.’

  • گه تویی گویم ترا گاهی منم ** هر چه گویم آفتاب روشنم‌‌ 1940
  • Sometimes I say to thee, ‘’Tis thou,’ sometimes, ‘’Tis I’: whatever I say, I am the Sun illuminating (all).

  • هر کجا تابم ز مشکات دمی ** حل شد آن جا مشکلات عالمی‌‌
  • Wheresoever I shine forth from the lamp-niche of a breath (Divine word), there the difficulties of a (whole) world are resolved.

  • ظلمتی را کافتابش بر نداشت ** از دم ما گردد آن ظلمت چو چاشت‌‌
  • The darkness which the (earthly) sun did not remove, through My breath that darkness becomes like bright morning.”

  • آدمی را او به خویش اسما نمود ** دیگران را ز آدم اسما می‌‌گشود
  • To an Adam He in His own person showed the (Divine) Names; to the rest He was revealing the Names by means of Adam.

  • خواه ز آدم گیر نورش خواه از او ** خواه از خم گیر می‌‌خواه از کدو
  • Do thou receive His light either from Adam or from Himself: take the wine either from the jar or from the gourd (cup),