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2089-2113

  • خواب بردش مرغ جانش از حبس رست ** چنگ و چنگی را رها کرد و بجست‌‌
  • Sleep overtook him: the bird, his soul, escaped from captivity, it let harp and harper go and darted away.

  • گشت آزاد از تن و رنج جهان ** در جهان ساده و صحرای جان‌‌ 2090
  • It became freed from the body and the pain of this world in the simple (purely spiritual) world and the vast region of the soul.

  • جان او آن جا سرایان ماجرا ** کاندر اینجا گر بماندندی مرا
  • There his soul was singing what had befallen (it), saying, “If they would but let me stay here,

  • خوش بدی جانم در این باغ و بهار ** مست این صحرا و غیبی لاله‌‌زار
  • Happy would be my soul in this garden and springtide, drunken with this (far stretching) plain and mystic anemone-field.

  • بی‌‌پر و بی‌‌پا سفر می‌‌کردمی ** بی‌‌لب و دندان شکر می‌‌خوردمی‌‌
  • Without wing or foot I would be journeying, without lip or tooth I would be eating sugar.

  • ذکر و فکری فارغ از رنج دماغ ** کردمی با ساکنان چرخ لاغ‌‌
  • With a memory and thought free from brain-sickness, I would frolic with the dwellers in Heaven.

  • چشم بسته عالمی می‌‌دیدمی ** ورد و ریحان بی‌‌کفی می‌‌چیدمی‌‌ 2095
  • With eye shut I would be seeing a (whole) world, without a hand I would be gathering roses and basil.”

  • مرغ آبی غرق دریای عسل ** عین ایوبی شراب و مغتسل‌‌
  • The water-bird (his soul) was plunged in a sea of honey— the fountain of Job, to drink and wash in,

  • که بدو ایوب از پا تا به فرق ** پاک شد از رنجها چون نور شرق‌‌
  • Whereby Job, from his feet to the crown of his head, was purged of afflictions (and made pure) like the light of the sunrise.

  • مثنوی در حجم گر بودی چو چرخ ** درنگنجیدی در او زین نیم برخ‌‌
  • If the Mathnawí were as the sky in magnitude, not half the portion of this (mystery) would find room in it,

  • کان زمین و آسمان بس فراخ ** کرد از تنگی دلم را شاخ شاخ‌‌
  • For the exceeding broad earth and sky (of the material world) caused my heart, from (their) narrowness (in comparison with the spiritual universe), to be rent in pieces;

  • وین جهانی کاندر این خوابم نمود ** از گشایش پر و بالم را گشود 2100
  • And this world that was revealed to me in this dream (of the minstrel) has spread wide my wings and pinions because of (its vast) expansion.

  • این جهان و راهش ار پیدا بدی ** کم کسی یک لحظه‌‌ای آن جا بدی‌‌
  • If this world and the way to it were manifest, no one would remain there (in the material world) for a single moment.

  • امر می‌‌آمد که نی طامع مشو ** چون ز پایت خار بیرون شد برو
  • The (Divine) command was coming (to the minstrel)—“Nay, be not covetous: inasmuch as the thorn is out of thy foot, depart”—

  • مول مولی می‌‌زد آن جا جان او ** در فضای رحمت و احسان او
  • (Whilst) his soul was lingering there in the spacious demesne of His (God's) mercy and beneficence.

  • در خواب گفتن هاتف مر عمر را رضی الله عنه که چندین زر از بیت المال به آن مرد ده که در گورستان خفته است
  • How the heavenly voice spoke to ‘Umar, may God be well-pleased with him, while he was asleep, saying, “Give a certain sum of gold from the public treasury to the man who is sleeping in the graveyard.”

  • آن زمان حق بر عمر خوابی گماشت ** تا که خویش از خواب نتوانست داشت‌‌
  • Then God sent such a drowsiness upon ‘Umar that he was unable to keep himself from slumber.

  • در عجب افتاد کاین معهود نیست ** این ز غیب افتاد بی‌‌مقصود نیست‌‌ 2105
  • He fell into amazement saying, “This is (a thing) unknown. This has fallen from the Unseen, ’tis not without purpose.”

  • سر نهاد و خواب بردش خواب دید ** کامدش از حق ندا جانش شنید
  • He laid his head down, and slumber overtook him. He dreamed that a voice came to him from God: his spirit heard

  • آن ندایی کاصل هر بانگ و نواست ** خود ندا آن است و این باقی صداست‌‌
  • That voice which is the origin of every cry and sound: that indeed is the (only) voice, and the rest are echoes.

  • ترک و کرد و پارسی گو و عرب ** فهم کرده آن ندا بی‌‌گوش و لب‌‌
  • Turcoman and Kurd and Persian-speaking man and Arab have understood that voice without (help of) ear or lip.

  • خود چه جای ترک و تاجیک است و زنگ ** فهم کرده ست آن ندا را چوب و سنگ‌‌
  • Ay, (but) what of Turcomans, Persians, and Ethiopians? (Even) wood and stone have understood that voice.

  • هر دمی از وی همی‌‌آید أ لست ** جوهر و اعراض می‌‌گردند هست‌‌ 2110
  • Every moment there is coming from Him (the call), “Am not I (your Lord)?” and substance and accidents are becoming existent.

  • گر نمی‌‌آید بلی‌‌ ز یشان ولی ** آمدنشان از عدم باشد بلی‌‌
  • If (the answer) “Yea” is not coming from them, yet their coming from non-existence (into existence) is (equivalent to) “Yea.”

  • ز آن چه گفتم من ز فهم سنگ و چوب ** در بیانش قصه‌‌ای هش دار خوب‌‌
  • Listen to a goodly tale in explanation of what I have said concerning the (spiritual) apprehension of (possessed by) stone and wood.

  • نالیدن ستون حنانه چون برای پیغامبر علیه السلام منبر ساختند که جماعت انبوه شد گفتند ما روی مبارک تو را به هنگام وعظ نمی‌‌بینیم و شنیدن رسول و صحابه آن ناله را و سؤال و جواب مصطفی صلی الله علیه و اله و سلم با ستون صریح‌‌
  • How the moaning pillar complained when they made a pulpit for the Prophet, on whom be peace—for the multitude had become great, and said, “We do not see thy blessed face when thou art exhorting us”—and how the Prophet and his Companions heard that complaint, and how Mustafá conversed with the pillar in clear language.

  • استن حنانه از هجر رسول ** ناله می‌‌زد همچو ارباب عقول‌‌
  • The moaning pillar was complaining of (its) separation from the Prophet, just as rational beings (might do).