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 اوفتاد1415
He came thither and stood afar off; he saw 'Umar and fell a-trembling.
هیبتی ز آن خفته آمد بر رسول ** حالتی خوش کرد بر جانش نزول
An awe came upon the ambassador from that slumbering man, a sweet ecstasy lodged in his soul.
مهر و هیبت هست ضد همدگر ** این دو ضد را دید جمع اندر جگر
Love and awe are contrary to each other: he saw these two contraries united in his heart.
گفت با خود من شهان را دیدهام ** پیش سلطانان مه و بگزیدهام
He said to himself: “I have seen (many) kings, I have been great (in esteem) and chosen (for honour) in the presence of sultans:
از شهانم هیبت و ترسی نبود ** هیبت این مرد هوشم را ربود
I had no awe or dread of kings, (but) awe of this man has robbed me of my wits.
رفتهام در بیشهی شیر و پلنگ ** روی من ز یشان نگردانید رنگ1420
I have gone into a jungle of lions and leopards, and my face did not change colour because of them;
بس شدهستم در مصاف و کارزار ** همچو شیر آن دم که باشد کار زار
Often where the ranks are arrayed on the field of battle have I become (fierce) as a lion at the time when the affair is grievous (desperate);
بس که خوردم بس زدم زخم گران ** دل قوی تر بودهام از دیگران
Many a heavy blow have I suffered and inflicted, I have been stouter in heart than (all) the others.
بیسلاح این مرد خفته بر زمین ** من به هفت اندام لرزان چیست این
This man is asleep on the earth, unarmed, (and yet) I am trembling in my seven limbs (my whole body): what is this?
هیبت حق است این از خلق نیست ** هیبت این مرد صاحب دلق نیست
This is awe of God, it is not from created beings, it is not awe of this man who wears the frock of a dervish.
هر که ترسید از حق و تقوی گزید ** ترسد از وی جن و انس و هر که دید1425
Whoever is afraid of God and has chosen fear of God (as his religion), the Jinn and mankind and every one who sees (him) are afraid of him.”
اندر این فکرت به حرمت دست بست ** بعد یک ساعت عمر از خواب جست
Thus meditating, he folded his hands reverently. After a while ‘Umar sprang up from sleep.
سلام کردن رسول روم بر عمر
How the ambassador of Rúm saluted the Commander of the Faithful, may God be well pleased with him.
کرد خدمت مر عمر را و سلام ** گفت پیغمبر سلام آن گه کلام
He did homage to ‘Umar and salaamed: the Prophet said, “(First) the salaam, then the talk.”
پس علیکش گفت و او را پیش خواند ** ایمنش کرد و به پیش خود نشاند
Then he (‘Umar) said, “To thee (greeting),” called him (to come) forward, reassured him, and bade him sit down by his side.
لا تخافوا هست نزل خایفان ** هست در خور از برای خایف آن
Fear ye not is the hospitality offered to those who fear: that is proper (entertainment) for one who is afraid.
هر که ترسد مر و را ایمن کنند ** مر دل ترسنده را ساکن کنند1430
When any one is afraid, they make him (feel) secure; they soothe (his) fearful heart.
آن که خوفش نیست چون گویی مترس ** درس چه دهی نیست او محتاج درس
How should you say “Fear not” to one who has no fear? Why give lessons (to him)? He needs no lessons.
آن دل از جا رفته را دل شاد کرد ** خاطر ویرانش را آباد کرد
He (‘Umar) made that disturbed mind (be) of good cheer and made his desolate heart (be) flourishing (happy).
بعد از آن گفتش سخنهای دقیق ** وز صفات پاک حق نعم الرفیق
Afterwards he addressed to him subtle discourses and (spoke) of the holy attributes of God—how good a Friend is He!—
وز نوازشهای حق ابدال را ** تا بداند او مقام و حال را
And of the loving kindnesses of God to the Abdál (saints), in order that he (the ambassador) might know (the meaning of) maqám (permanent station) and hál (passing state).
حال چون جلوه ست ز آن زیبا عروس ** وین مقام آن خلوت آمد با عروس1435
The hál is like the unveiling of that beauteous bride, while the maqám is the (king's) being alone with the bride.
جلوه بیند شاه و غیر شاه نیز ** وقت خلوت نیست جز شاه عزیز
The unveiling is witnessed by the king and by others as well, (but) at the time of being alone (with the bride) there is no one except the mighty king.
جلوه کرده خاص و عامان را عروس ** خلوت اندر شاه باشد با عروس
The bride unveils before nobles and commons (alike); in the bridal chamber the king is (alone) with the bride.
هست بسیار اهل حال از صوفیان ** نادر است اهل مقام اندر میان
There is many a one of the Súfís who enjoys hál, (but) he that has attained to maqám is rare amongst them.
از منازلهای جانش یاد داد ** وز سفرهای روانش یاد داد
He (‘Umar) reminded him of the stages traversed by the soul, and he reminded him of the journeys of the spirit,
وز زمانی کز زمان خالی بده ست ** وز مقام قدس که اجلالی بده ست1440
And of the Time which has (ever) been void of time, and of the Station of Holiness which has (ever) been majestical,
وز هوایی کاندر او سیمرغ روح ** پیش از این دیده ست پرواز و فتوح
And of the atmosphere wherein the Símurgh of the spirit, before this (material life), has flown and experienced (the bounty of Divine) grace,
هر یکی پروازش از آفاق بیش ** وز امید و نهمت مشتاق بیش
Every single flight thereof (being) greater than the horizons (of this world) and greater than the hope and greed of the longing lover.
چون عمر اغیار رو را یار یافت ** جان او را طالب اسرار یافت
When ‘Umar found the stranger in appearance a friend (in reality), he found (that) his soul (was) seeking (to learn) the (Divine) mysteries.
شیخ کامل بود و طالب مشتهی ** مرد چابک بود و مرکب درگهی
The Shaykh (‘Umar) was adept and the disciple (the ambassador) eager: the man (rider) was quick (dexterous) and the beast belonged to the royal court (was nobly bred and docile).
دید آن مرشد که او ارشاد داشت ** تخم پاک اندر زمین پاک کاشت1445
That spiritual guide (‘Umar) perceived that he (the ambassador) possessed (the capacity for receiving) guidance: he sowed the good seed in the good soil.
سؤال کردن رسول روم از عمر
How the ambassador of Rúm questioned the Commander of the Faithful, may God be well-pleased with him.
مرد گفتش کای امیر المؤمنین ** جان ز بالا چون در آمد در زمین
The man said to him, “O Commander of the Faithful, how did the spirit come to the earth from above?
مرغ بیاندازه چون شد در قفص ** گفت حق بر جان فسون خواند و قصص
How did the infinite bird go into the cage?” He replied, “God recited spells and incantations over the spirit.
بر عدمها کان ندارد چشم و گوش ** چون فسون خواند همیآید به جوش
When He recites spells over the non-existences which have no eye or ear, they begin to stir.
از فسون او عدمها زود زود ** خوش معلق میزند سوی وجود
Because of His spells the non-existences at that very moment are dancing joyously into existence.
باز بر موجود افسونی چو خواند ** زو دو اسبه در عدم موجود راند1450
When, again, He recited a spell over the existent, at His word the existent marched (back) post-haste into non-existence.
گفت در گوش گل و خندانش کرد ** گفت با سنگ و عقیق کانش کرد
He spake into the ear of the rose and made it laughing (blooming); He spake to the stone and made it a cornelian of the mine.
گفت با جسم آیتی تا جان شد او ** گفت با خورشید تا رخشان شد او
He spake to the body a sign (message), so that it became spirit; He spake to the sun, so that it became radiant.
باز در گوشش دمد نکتهی مخوف ** در رخ خورشید افتد صد کسوف
Again He breathes into its ear a fearful saying, and upon the face of the sun fall a hundred eclipses.
تا به گوش ابر آن گویا چه خواند ** کاو چو مشک از دیدهی خود اشک راند
Consider what that Speaker chanted into the ear of the cloud, so that it poured tears from its eye, like a waterskin.
تا به گوش خاک حق چه خوانده است ** کاو مراقب گشت و خامش مانده است1455
Consider what God has chanted into the ear of the earth, so that it became regardful and has (ever since) remained silent.”
در تردد هر که او آشفته است ** حق به گوش او معما گفته است
Whosoever in perplexity is sorely troubled, God has spoken the riddle into his ear,
تا کند محبوسش اندر دو گمان ** آن کنم کاو گفت یا خود ضد آن
That He may imprison him in two (doubtful) thoughts, (namely), “Shall I do that? He said that (bade me do that) or the contrary thereof?”
هم ز حق ترجیح یابد یک طرف ** ز آن دو یک را بر گزیند ز آن کنف
From (the decree of) God also, one side obtains the preponderance, and from that (Divine) quarter he chooses one of the two (alternatives).
گر نخواهی در تردد هوش جان ** کم فشار این پنبه اندر گوش جان
If thou wouldst not have the mind of thy spirit in (a state of) perplexity, do not stuff this cotton-wool into thy spiritual ear,
تا کنی فهم آن معماهاش را ** تا کنی ادراک رمز و فاش را1460
So that thou mayst understand those riddles of His, so that thou mayst apprehend (both) the secret sign and the open.
پس محل وحی گردد گوش جان ** وحی چه بود گفتنی از حس نهان
Then the spiritual ear becomes the place where wahy (inspiration) descends. What is wahy? A speech hidden from sense-perception.
گوش جان و چشم جان جز این حس است ** گوش عقل و گوش ظن زین مفلس است
The spiritual ear and eye are other than this sense-perception, the ear of (discursive) reason and the ear of opinion are destitute of this (inspiration).