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1366-1415

  • قوتم بخشید و دل را نور داد ** نور دل مر دست و پا را زور داد
  • He (God) bestowed power on me and gave light to my heart: the light in my heart gave strength to hand and foot.”

  • از بر حق می‌‌رسد تفضیلها ** باز هم از حق رسد تبدیلها
  • From God come preferments (to high position), from God also come changes (which bring one to low estate).

  • حق به دور و نوبت این تایید را ** می‌‌نماید اهل ظن و دید را
  • God in (due) course and turn is ever displaying this (Divine) aid to doubters and seers (alike).

  • پند دادن خرگوش نخجیران را که بدین شاد مشوید
  • How the hare admonished the beasts, saying, “Do not rejoice in this!”

  • هین به ملک نوبتی شادی مکن ** ای تو بسته‌‌ی نوبت آزادی مکن‌‌
  • Take heed! Do not exult in a kingdom bestowed in turns (passing from one to another), O thou who art the bondsman of Vicissitude, do not act as though thou wert free!

  • آن که ملکش برتر از نوبت تنند ** برتر از هفت انجمش نوبت زنند 1370
  • (But) those for whom is prepared a kingdom beyond Vicissitude, for them the drums (of sovereignty) are beaten beyond the Seven Planets.

  • برتر از نوبت ملوک باقی‌‌اند ** دور دایم روحها با ساقی‌‌اند
  • Beyond Vicissitude are the kings everlasting: their spirits are circling with the Cupbearer perpetually.

  • ترک این شرب ار بگویی یک دو روز ** در کنی اندر شراب خلد پوز
  • If thou wilt renounce this drinking (of worldly pleasures) for a day or two (for thy brief lifetime), thou wilt dip thy mouth in the drink of Paradise.

  • تفسیر رجعنا من الجهاد الاصغر الی الجهاد الاکبر
  • Commentary on (the Tradition) “We have returned from the lesser Jihád to the greater Jihád.”

  • ای شهان کشتیم ما خصم برون ** ماند خصمی زو بتر در اندرون‌‌
  • O kings, we have slain the outward enemy, (but) there remains within (us) a worse enemy than he.

  • کشتن این کار عقل و هوش نیست ** شیر باطن سخره‌‌ی خرگوش نیست‌‌
  • To slay this (enemy) is not the work of reason and intelligence: the inward lion is not subdued by the hare.

  • دوزخ است این نفس و دوزخ اژدهاست ** کاو به دریاها نگردد کم و کاست‌‌ 1375
  • This carnal self (nafs) is Hell, and Hell is a dragon (the fire of) which is not diminished by oceans (of water).

  • هفت دریا را در آشامد هنوز ** کم نگردد سوزش آن خلق سوز
  • It would drink up the Seven Seas, and still the blazing of that consumer of all creatures would not become less.

  • سنگها و کافران سنگ دل ** اندر آیند اندر او زار و خجل‌‌
  • Stones and stony-hearted infidels enter it, miserable and shamefaced,

  • هم نگردد ساکن از چندین غذا ** تا ز حق آید مر او را این ندا
  • (But) still it is not appeased by all this food, until there comes to it from God this call—

  • سیر گشتی سیر گوید نی هنوز ** اینت آتش اینت تابش اینت سوز
  • “Art thou filled, art thou filled?” It says, “Not yet; lo, here is the fire, here is the glow, here is the burning!”

  • عالمی را لقمه کرد و در کشید ** معده‌‌اش نعره زنان هل من مزید 1380
  • It made a mouthful of and swallowed a whole world, its belly crying aloud, “Is there any more?”

  • حق قدم بر وی نهد از لا مکان ** آن گه او ساکن شود از کن فکان‌‌
  • God, from (the realm) where place is not, sets His foot on it: then it subsides at (the command) Be, and it was.

  • چون که جزو دوزخ است این نفس ما ** طبع کل دارد همیشه جزوها
  • Inasmuch as this self of ours is a part of Hell, and the parts always have the nature of the whole,

  • این قدم حق را بود کاو را کشد ** غیر حق خود کی کمان او کشد
  • To God (alone) belongs this foot (power) to kill it: who, indeed, but God should draw its bow (vanquish it)?

  • در کمان ننهند الا تیر راست ** این کمان را باژگون کژ تیرهاست‌‌
  • Only the straight arrow is put on the bow, (but) this bow (of the self) has (its) arrows bent back and crooked.

  • راست شو چون تیر و واره از کمان ** کز کمان هر راست بجهد بی‌‌گمان‌‌ 1385
  • Be straight, like an arrow, and escape from the bow, for without doubt every straight (arrow) will fly from the bow (to its mark).

  • چون که واگشتم ز پیکار برون ** روی آوردم به پیکار درون‌‌
  • When I turned back from the outer warfare, I set my face towards the inner warfare.

  • قد رجعنا من جهاد الاصغریم ** با نبی اندر جهاد اکبریم‌‌
  • We have returned from the lesser Jihád, we are engaged along with the Prophet in the greater Jihád.

  • قوت از حق خواهم و توفیق و لاف ** تا به سوزن بر کنم این کوه قاف‌‌
  • I pray God to grant me strength and aid and (the right of) boasting, that I may root up with a needle this mountain of Qáf.

  • سهل شیری دان که صفها بشکند ** شیر آن است آن که خود را بشکند
  • Deem of small account the lion (champion) who breaks the ranks (of the enemy): the (true) lion is he that breaks (conquers) himself.

  • آمدن رسول روم تا نزد عمر و دیدن او کرامات عمر را
  • How the ambassador of Rúm came to the Commander of the Faithful, ‘Umar, may God be well-pleased with him, and witnessed the gifts of grace with which ‘Umar, may God be well-pleased with him, was endowed.

  • تا عمر آمد ز قیصر یک رسول ** در مدینه از بیابان نغول‌‌ 1390
  • To ‘Umar in Medina there came through the wide desert an ambassador from the Emperor of Rúm.

  • گفت کو قصر خلیفه ای حشم ** تا من اسب و رخت را آن جا کشم‌‌
  • He said, “O ye attendants, where is the palace of the Caliph, that I may take thither my horse and baggage?”

  • قوم گفتندش که او را قصر نیست ** مر عمر را قصر، جان روشنی است‌‌
  • The folk said to him, “He has no palace: ‘Umar's (only) palace is an illumined spirit.

  • گر چه از میری و را آوازه‌‌ای است ** همچو درویشان مر او را کازه‌‌ای است‌‌
  • Though he has a (great) renown from being Commander (of the Faithful), he has (no dwelling except) a hut, like the poor.

  • ای برادر چون ببینی قصر او ** چون که در چشم دلت رسته ست مو
  • O brother, how wilt thou behold his palace, when hair has grown in the eye of thy heart?

  • چشم دل از مو و علت پاک آر ** و آن گهان دیدار قصرش چشم دار 1395
  • Purge thy heart's eye of hair and defect, and then hope to behold his palace.

  • هر که را هست از هوسها جان پاک ** زود بیند حضرت و ایوان پاک‌‌
  • Whoever hath a spirit purged of (sensual) desires will at once behold the Presence and the Holy Porch.

  • چون محمد پاک شد زین نار و دود ** هر کجا رو کرد وجه الله بود
  • When Mohammed was purged of this fire and smoke (of human passions), wheresoever he turned his face, was the Face of Allah.

  • چون رفیقی وسوسه‌‌ی بد خواه را ** کی بدانی ثم وجه الله را
  • Inasmuch as thou art a friend to the evil suggestions of the malign one (Satan), how wilt thou know (the true meaning of) There is the Face of Allah?

  • هر که را باشد ز سینه فتح باب ** او ز هر شهری ببیند آفتاب‌‌
  • Every one in whose breast the gate is opened will behold from every city the sun (shining).

  • حق پدید است از میان دیگران ** همچو ماه اندر میان اختران‌‌ 1400
  • God is manifest amongst others as the moon amidst the stars.

  • دو سر انگشت بر دو چشم نه ** هیچ بینی از جهان انصاف ده‌‌
  • Lay two finger-ends on thy two eyes, and wilt thou see aught of the world? Deal justly (confess that thou wilt see nothing).

  • گر نبینی این جهان معدوم نیست ** عیب جز ز انگشت نفس شوم نیست‌‌
  • If thou dost not see this world, (yet) it is not non-existent: the fault lies not save in the finger of thy evil self.

  • تو ز چشم انگشت را بردار هین ** و آن گهانی هر چه می‌‌خواهی ببین‌‌
  • Come, lift the finger from thine eye, and then behold whatsoever thou wishest.

  • نوح را گفتند امت کو ثواب ** گفت او ز آن سوی و استغشوا ثیاب‌‌
  • To Noah his people said, ‘Where is the Divine recompense?’ He said, ‘On the other side of they cover themselves with their garments.

  • رو و سر در جامه‌‌ها پیچیده‌‌اید ** لا جرم با دیده و نادیده‌‌اید 1405
  • Ye have wrapped your faces and heads in your clothes: of necessity ye have eyes and see not.’

  • آدمی دید است و باقی پوست است ** دید آن است آن که دید دوست است‌‌
  • Man is eye, and (all) the rest is (worthless) skin: the sight of that (eye) is (consists in) seeing the Beloved.

  • چون که دید دوست نبود کور به ** دوست کاو باقی نباشد دور به‌‌
  • When there is not sight of the Beloved, it (the eye) is better blind; the beloved who is not everlasting is better afar (away and out of sight).”

  • چون رسول روم این الفاظ تر ** در سماع آورد شد مشتاق‌‌تر
  • When the ambassador of Rúm admitted these fresh (spiritual) words into his hearing (gave ear to them), he became more full of longing.

  • دیده را بر جستن عمر گماشت ** رخت را و اسب را ضایع گذاشت‌‌
  • He fixed his eye on seeking ‘Umar, he let his baggage and horse be lost.

  • هر طرف اندر پی آن مرد کار ** می‌‌شدی پرسان او دیوانه‌‌وار 1410
  • He was going in every direction after that man of (great) accomplishment, inquiring madly for him,

  • کاین چنین مردی بود اندر جهان ** وز جهان مانند جان باشد نهان‌‌
  • Saying, “Can there be in the world such a man, and he be hid, like the spirit, from the world?”

  • جست او را تاش چون بنده بود ** لا جرم جوینده یابنده بود
  • He sought him, that he might be as a slave to him: inevitably the seeker is a finder.

  • دید اعرابی زنی او را دخیل ** گفت عمر نک به زیر آن نخیل‌‌
  • An Arab woman of the desert saw that he was a stranger-guest. “Look,” said she, “there is ‘Umar under that palm.

  • زیر خرما بن ز خلقان او جدا ** زیر سایه خفته بین سایه‌‌ی خدا
  • There he is under the palm-tree, apart from the people: behold the Shadow of God asleep in the shade!”

  • یافتن رسول روم عمر را خفته در زیر درخت‌‌
  • How the ambassador of Rum found the Commander of the Faithful, 'Umar, may God be well-pleased with him, sleeping under the tree.

  • آمد او آن جا و از دور ایستاد ** مر عمر را دید و در لرز اوفتاد 1415
  • He came thither and stood afar off; he saw 'Umar and fell a-trembling.