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2207-2231

  • گاه بانگ زیر را قبله کنی ** گاه گریه‌‌ی زار را قبله زنی‌‌
  • At one time thou turnest to the (low) sound of the treble, at another thou dost kiss (art in love with) weeping and wailing.”

  • چون که فاروق آینه‌‌ی اسرار شد ** جان پیر از اندرون بیدار شد
  • When Fárúq (‘Umar) became a reflector of mysteries, the old man's heart was awakened from within.

  • همچو جان بی‌‌گریه و بی‌‌خنده شد ** جانش رفت و جان دیگر زنده شد
  • He became without weeping or laughter, like the soul: his (animal) soul departed and the other soul came to life.

  • حیرتی آمد درونش آن زمان ** که برون شد از زمین و آسمان‌‌ 2210
  • In that hour such a bewilderment arose within him that he went forth from earth and heaven—

  • جستجویی از ورای جستجو ** من نمی‌‌دانم تو می‌‌دانی بگو
  • A seeking and searching beyond (all) seeking and search: I know not (how to describe it); (if) you know, tell!

  • حال و قالی از ورای حال و قال ** غرقه گشته در جمال ذو الجلال‌‌
  • Feelings and words beyond (all) feelings and words—he had become drowned in the beauty of the Lord of majesty,

  • غرقه‌‌ای نه که خلاصی باشدش ** یا بجز دریا کسی بشناسدش‌‌
  • Drowned, not in such wise that there should be for him any deliverance, or that any one should know him except the (Divine) Ocean.

  • عقل جزو از کل گویا نیستی ** گر تقاضا بر تقاضا نیستی‌‌
  • Partial reason would not be telling of (the mysteries of) the Universal (Reason), if there were not demand after demand (perpetual Divine impulses necessitating the manifestation of these mysteries).

  • چون تقاضا بر تقاضا می‌‌رسد ** موج آن دریا بدین جا می‌‌رسد 2215
  • Since demand after demand is arriving, the waves of that Sea (Universal Reason) reach this place (the world of partial reason).

  • چون که قصه‌‌ی حال پیر اینجا رسید ** پیر و حالش روی در پرده کشید
  • Now that the story of the old man's (spiritual) experiences has come to this point, the old man and his experiences have withdrawn behind the veil.

  • پیر دامن را ز گفت‌‌وگو فشاند ** نیم گفته در دهان ما بماند
  • The old man has shaken his skirt free from talk and speech: half of the tale has remained in our mouth (has not been told).

  • از پی این عیش و عشرت ساختن ** صد هزاران جان بشاید باختن‌‌
  • It behoves (us), for the sake of procuring (such) delight and enjoyment, to gamble away (sacrifice) hundreds of thousands of souls (lives).

  • در شکار بیشه‌‌ی جان باز باش ** همچو خورشید جهان جان‌‌باز باش‌‌
  • In chase of the spiritual forest be (as) a falcon, be one who gambles his soul (life) away, like the sun of this world.

  • جان فشان افتاد خورشید بلند ** هر دمی تی می‌‌شود پر می‌‌کنند 2220
  • The lofty sun is life-diffusing: every moment it becomes empty and is filled.

  • جان فشان ای آفتاب معنوی ** مر جهان کهنه را بنما نوی‌‌
  • O Sun of Reality, diffuse spiritual life, show forth newness to this old world!

  • در وجود آدمی جان و روان ** می‌‌رسد از غیب چون آب روان‌‌
  • Soul and spirit are coming from the Unseen into human existence, like running water.

  • تفسیر دعای آن دو فرشته که هر روز بر سر هر بازاری منادی می‌‌کنند که اللهم أعط کل منفق خلفا اللهم أعط کل ممسک تلفا و بیان کردن که آن منفق مجاهد راه حق است نه مسرف راه هوا
  • Commentary on the prayer of the two angels who daily make proclamation in every market, saying, “O God, bestow on every prodigal some boon in exchange! O God, bestow on every niggard some bane (in return)”; and an explanation that the prodigal is he that strives earnestly in the Way of God, not he that squanders his wealth in the way of sensuality.

  • گفت پیغمبر که دایم بهر پند ** دو فرشته‌‌ی خوش منادی می‌‌کنند
  • The Prophet said, “For admonishment's sake two goodly angels are always making proclamation,

  • کای خدایا منفقان را سیر دار ** هر درمشان را عوض ده صد هزار
  • Saying, ‘O God, keep the prodigals fully satisfied, give hundred-thousandfold recompense for every dirhem that they spend.

  • ای خدایا ممسکان را در جهان ** تو مده الا زیان اندر زیان‌‌ 2225
  • O God, do not give the niggards in this world anything but loss upon loss!’”

  • ای بسا امساک کز انفاق به ** مال حق را جز به امر حق مده‌‌
  • Oh, (there is) many an act of niggardliness that is better than prodigality: do not bestow what belongs to God except by the command of God,

  • تا عوض یابی تو گنج بی‌‌کران ** تا نباشی از عداد کافران‌‌
  • That thou mayst gain infinite treasure in return, and that thou mayst not be numbered among the infidels

  • کاشتران قربان همی‌‌کردند تا ** چیره گردد تیغشان بر مصطفا
  • Who were offering camels in sacrifice in order that their swords might prevail against Mustafá.

  • امر حق را باز جو از واصلی ** امر حق را در نیابد هر دلی‌‌
  • Endeavour to find out the command of God from one who is united (with God): not every heart understands the command of God,

  • چون غلام یاغیی کاو عدل کرد ** مال شه بر باغیان او بذل کرد 2230
  • As (for example) the slave, the enemy (of God), who did justice (in his own opinion, and) bestowed what belonged to the King upon His enemies who rebelled against Him—

  • در نبی انذار اهل غفلت است ** کان همه انفاقهاشان حسرت است‌‌
  • In the Qur’án there is warning to the heedless that all their spendings are a (cause of) bitter grief to them—