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1
2107-2131

  • 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).

  • گفت پیغمبر چه خواهی ای ستون ** گفت جانم از فراقت گشت خون‌‌
  • The Prophet said, “O pillar, what dost thou want?” It said, “My soul is turned to blood because of parting from thee.

  • مسندت من بودم از من تاختی ** بر سر منبر تو مسند ساختی‌‌ 2115
  • I was thy support: (now) thou hast run away from me: thou hast devised a place to lean against upon the pulpit.”

  • گفت خواهی که ترا نخلی کنند ** شرقی و غربی ز تو میوه چنند
  • “Dost thou desire,” said he, “to be made a date-palm, (so that) the people of the East and the West shall gather fruit from thee?

  • یا در آن عالم حقت سروی کند ** تا تر و تازه بمانی تا ابد
  • Or that He (God) should make thee a cypress in yonder world, so that thou wilt remain everlastingly fresh and flourishing?”

  • گفت آن خواهم که دایم شد بقاش ** بشنو ای غافل کم از چوبی مباش‌‌
  • It replied, “I desire that whereof the life is enduring for ever.” Hearken, O heedless one! Be not thou less than a piece of wood!

  • آن ستون را دفن کرد اندر زمین ** تا چو مردم حشر گردد یوم دین‌‌
  • He (the Prophet) buried that pillar in the earth, that it may be raised from the dead, like mankind, on the day of Resurrection,

  • تا بدانی هر که را یزدان بخواند ** از همه کار جهان بی‌‌کار ماند 2120
  • That (hence) thou mayst know that every one whom God has called (to Himself) remains disengaged from all the work of this world.

  • هر که را باشد ز یزدان کار و بار ** یافت بار آن جا و بیرون شد ز کار
  • Whosoever hath his work and business from God, gains admission there and goes forth from (abandons worldly) work.

  • آن که او را نبود از اسرار داد ** کی کند تصدیق او ناله‌‌ی جماد
  • He that hath no gift (portion) of spiritual mysteries, how should he believe in the complaining of inanimate things?

  • گوید آری نه ز دل بهر وفاق ** تا نگویندش که هست اهل نفاق‌‌
  • He says “Yes,” not from his heart (but) for agreement's sake, lest people should say that he is a hypocrite (in his religion).

  • گر نیندی واقفان امر کن ** در جهان رد گشته بودی این سخن‌‌
  • Unless there were knowers of the (Divine) command “Be!”, this doctrine (that inanimate things are capable of speech) would have been rejected in the world.

  • صد هزاران ز اهل تقلید و نشان ** افکندشان نیم وهمی در گمان‌‌ 2125
  • Myriads of conformists and legalists are cast into doubt by a half-imagination,

  • که به ظن تقلید و استدلالشان ** قایم است و جمله پر و بالشان‌‌
  • For their conformity and their drawing evidence from logical proofs and all their wings and wing-feathers (every means which they employ in order to arrive at the truth) depend on opinion.

  • شبهه‌‌ای انگیزد آن شیطان دون ** در فتند این جمله کوران سر نگون‌‌
  • The vile Devil raises a doubt (in their minds): all these blind ones fall in headlong.

  • پای استدلالیان چوبین بود ** پای چوبین سخت بی‌‌تمکین بود
  • The leg of the syllogisers is of wood: a wooden leg is very infirm,

  • غیر آن قطب زمان دیده‌‌ور ** کز ثباتش کوه گردد خیره‌‌سر
  • Unlike the Qutb (supreme saint) of the age, the possessor of (spiritual) vision, by whose steadfastness the mountain is made giddy-headed (amazed).

  • پای نابینا عصا باشد عصا ** تا نیفتد سر نگون او بر حصا 2130
  • The blind man's leg is a staff, a staff, so that he may not fall headlong on the pebbles.

  • آن سواری کاو سپه را شد ظفر ** اهل دین را کیست سلطان بصر
  • The cavalier that became (the cause of) victory for the army, who is he for (the army of) the religious? The Lord of (spiritual) sight.