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1
1961-2010

  • بهر لقمه گشته لقمانی گرو ** وقت لقمان است ای لقمه برو
  • For a morsel's sake a Luqmán has become (held in custody as) a pledge: ’tis the time for Luqmán: begone, O morsel!

  • از هوای لقمه‌‌ی این خار خار ** از کف لقمان همی‌‌جویید خار
  • These pricks (of the flesh) for desire of a morsel! Seek ye always (to draw forth) the thorn from the sole of Luqmán.

  • در کف او خار و سایه‌‌ش نیز نیست ** لیکتان از حرص آن تمییز نیست‌‌
  • In his sole there is (really) no thorn or even the shadow of it, but because of concupiscence ye have not that discernment.

  • خار دان آن را که خرما دیده‌‌ای ** ز آن که بس نان کور و بس نادیده‌‌ای‌‌
  • Know that the thorn is that which thou, because thou art very greedy and very blind, hast deemed to be a date.

  • جان لقمان که گلستان خداست ** پای جانش خسته‌‌ی خاری چراست‌‌ 1965
  • Inasmuch as Luqmán's spirit is the rose-garden of God, why is the foot of his spirit wounded by a thorn?

  • اشتر آمد این وجود خار خوار ** مصطفی زادی بر این اشتر سوار
  • This thorn-eating existence is (like) a camel, and upon this camel one born of Mustafá (Mohammed) is mounted.

  • اشترا تنگ گلی بر پشت تست ** کز نسیمش در تو صد گلزار رست‌‌
  • O camel, on thy back is a bale of roses, from the perfume of which a hundred rosaries grew within thee.

  • میل تو سوی مغیلان است و ریگ ** تا چه گل چینی ز خار مرده‌‌ریگ‌‌
  • Thy inclination is towards thorn-bushes and sand: I wonder what roses thou wilt gather from worthless thorns.

  • ای بگشته زین طلب از کو به کو ** چند گویی کین گلستان کو و کو
  • O thou who in this search hast roamed from one quarter to another, how long wilt thou say, “Where, where is this rose-garden?”

  • پیش از آن کین خار پا بیرون کنی ** چشم تاریک است جولان چون کنی‌‌ 1970
  • Until thou extract this thorn in thy foot, thine eye is dark (blind): how wilt thou go about?

  • آدمی کاو می‌‌نگنجد در جهان ** در سر خاری همی‌‌گردد نهان‌‌
  • Man, who is not contained in the world, becomes hidden in the point of a thorn!

  • مصطفی آمد که سازد هم دمی ** کلمینی یا حمیراء کلمی‌‌
  • Mustafá (Mohammed) came (into the world) to make harmony: (he would say) “Speak to me, O Humayrá, speak!”

  • ای حمیراء آتش اندر  نه تو نعل ** تا ز نعل تو شود این کوه لعل
  • O Humayrá, put the horse-shoe in the fire, that by means of thy horse-shoe this mountain may become (glowing with love, like) rubies.

  • این حمیراء لفظ تانیث است و جان ** نام تانیث‌‌اش نهند این تازیان‌‌
  • This “Humayrá” is a feminine word, and the Arabs call the (word for) “spirit” feminine;

  • لیک از تانیث جان را باک نیست ** روح را با مرد و زن اشراک نیست‌‌ 1975
  • But there is no fear (harm) to the Spirit from being feminine: the Spirit has no association (nothing in common) with man and woman.

  • از مونث وز مذکر برتر است ** این نه آن جان است کز خشک و تر است‌‌
  • It is higher than feminine and masculine: this is not that spirit which is composed of dryness and moisture.

  • این نه آن جان است کافزاید ز نان ** یا گهی باشد چنین گاهی چنان‌‌
  • This is not that spirit which is increased by (eating) bread, or which is sometimes like this and sometimes like that.

  • خوش کننده ست و خوش و عین خوشی ** بی‌‌خوشی نبود خوشی ای مرتشی‌‌
  • It is a doer of (what is) sweet, and (it is) sweet, and the essence of sweetness. Without (inward) sweetness there is no sweetness, O taker of bribes!

  • چون تو شیرین از شکر باشی بود ** کان شکر گاهی ز تو غایب شود
  • When thou art (made) sweet by sugar, it may be that at some time that sugar will vanish from thee;

  • چون شکر گردی ز تاثیر وفا ** پس شکر کی از شکر باشد جدا 1980
  • (But) when thou becomest sugar from the effect produced by faithfulness, then how should sugar be parted from sugar?

  • عاشق از خود چون غذا یابد رحیق ** عقل آن جا گم شود گم ای رفیق‌‌
  • When the lover (of God) is fed from (within) himself with pure wine, there reason becomes lost, lost, O comrade.

  • عقل جزوی عشق را منکر بود ** گر چه بنماید که صاحب سر بود
  • Partial (discursive) reason is a denier of Love, though it may give out that it is a confidant.

  • زیرک و داناست اما نیست نیست ** تا فرشته لا نشد اهریمنی است‌‌
  • It is clever and knowing, but it is not naught (devoid of self-existence): until the angel has become naught, he is an Ahriman (Devil).

  • او به قول و فعل یار ما بود ** چون به حکم حال آیی لا بود
  • It (partial reason) is our friend in word and deed, (but) when you come to the case of inward feeling (ecstasy), it is naught (of no account).

  • لا بود چون او نشد از هست نیست ** چون که طوعا لا نشد کرها بسی است‌‌ 1985
  • It is naught because it did not (pass away) from existence and become nonexistent: since it did not become naught willingly, (it must become naught nevertheless, for) there is many a one (who became naught, i.e. died) unwillingly.

  • جان کمال است و ندای او کمال ** مصطفی گویان ارحنا یا بلال‌‌
  • The Spirit is perfection and its call is perfection: Mustafá (Mohammed) used to say, “Refresh us, O Bilál!

  • ای بلال افراز بانگ سلسلت ** ز آن دمی کاندر دمیدم در دلت‌‌
  • O Bilál, lift up thy mellifluous voice (drawn) from that breath which I breathed into thy heart,

  • ز آن دمی کادم از آن مدهوش گشت ** هوش اهل آسمان بی‌‌هوش گشت‌‌
  • From that breath by which Adam was dumbfounded and the wits of the people of Heaven were made witless.”

  • مصطفی بی‌‌خویش شد ز آن خوب صوت ** شد نمازش از شب تعریس فوت‌‌
  • Mustafá became beside himself at that beautiful voice: his prayer escaped him (was left unperformed) on the night of the ta‘rís.

  • سر از آن خواب مبارک بر نداشت ** تا نماز صبحدم آمد به چاشت‌‌ 1990
  • He did not raise his head from that blessed sleep until the (time of the) dawn prayer had advanced to (the time of) forenoon.

  • در شب تعریس پیش آن عروس ** یافت جان پاک ایشان دستبوس‌‌
  • On the night of the ta‘rís his holy spirit gained (the privilege of) kissing hands in the presence of the Bride.

  • عشق و جان هر دو نهانند و ستیر ** گر عروسش خوانده‌‌ام عیبی مگیر
  • Love and the Spirit are, both of them, hidden and veiled: if I have called Him (God) the Bride, do not find fault.

  • از ملولی یار خامش کردمی ** گر همو مهلت بدادی یک دمی‌‌
  • I would have been silent from (fear of) the Beloved's displeasure, if He had granted me a respite for one moment,

  • لیک می‌‌گوید بگو هین عیب نیست ** جز تقاضای قضای غیب نیست‌‌
  • But He keeps saying, “Say on! Come, ’tis no fault, ’tis but the requirement of the (Divine) destiny in the World Unseen.”

  • عیب باشد کاو نبیند جز که عیب ** عیب کی بیند روان پاک غیب‌‌ 1995
  • The fault is (in him) who sees nothing but fault: how should the Pure Spirit of the Invisible see fault?

  • عیب شد نسبت به مخلوق جهول ** نی به نسبت با خداوند قبول‌‌
  • Fault arises (only) in relation to the ignorant creature, not in relation to the Lord of favour (clemency).

  • کفر هم نسبت به خالق حکمت است ** چون به ما نسبت کنی کفر آفت است‌‌
  • Infidelity, too, is wisdom in relation to the Creator, (but) when you impute it to us, infidelity is a noxious thing.

  • ور یکی عیبی بود با صد حیات ** بر مثال چوب باشد در نبات‌‌
  • And if there be one fault together with a hundred advantages (excellences), it resembles the wood (woody stalk) in the sugarcane.

  • در ترازو هر دو را یکسان کشند ** ز آن که آن هر دو چو جسم و جان خوشند
  • Both (sugar and stalk) alike are put into the scales, because they both are sweet like body and soul.

  • پس بزرگان این نگفتند از گزاف ** جسم پاکان عین جان افتاد صاف‌‌ 2000
  • Not idly, therefore, the great (mystics) said this: “The body of the holy ones (the saints) is essentially pure as (their) spirit.”

  • گفتشان و نفسشان و نقششان ** جمله جان مطلق آمد بی‌‌نشان‌‌
  • Their speech and soul and form, all (this) is absolute spirit without (external) trace.

  • جان دشمن دارشان جسم است صرف ** چون زیاد از نرد او اسم است صرف‌‌
  • The spirit that regards them with enmity is a mere body; like the plus in (the game called) nard, it is a mere name.

  • آن به خاک اندر شد و کل خاک شد ** وین نمک اندر شد و کل پاک شد
  • That one (the body of the enemy of the saints) went into the earth (grave) and became earth entirely; this (holy body) went into the salt and became entirely pure—

  • آن نمک کز وی محمد املح است ** ز آن حدیث با نمک او افصح است‌‌
  • The (spiritual) salt through which Mohammed is more refined (than all others): he is more eloquent than that salt-seasoned (elegantly expressed) Hadíth.

  • این نمک باقی است از میراث او ** با تواند آن وارثان او بجو 2005
  • This salt is surviving in his heritage: those heirs of his are with thee. Seek them!

  • پیش تو شسته ترا خود پیش کو ** پیش هستت جان پیش اندیش کو
  • He (the spiritual heir of Mohammed) is seated in front of thee, (but) where indeed is thy “front”? He is before thee, (but) where is the soul that thinks “before”?

  • گر تو خود را پیش و پس داری گمان ** بسته‌‌ی جسمی و محرومی ز جان‌‌
  • If thou fancy thou hast a “before” and “behind,” thou art tied to body and deprived of spirit.

  • زیر و بالا پیش و پس وصف تن است ** بی‌‌جهت آن ذات جان روشن است‌‌
  • “Below” and “above,” “before” and “behind” are attributes of the body: the essence of the bright spirit is without relations (not limited by relations of place).

  • بر گشا از نور پاک شه نظر ** تا نپنداری تو چون کوته نظر
  • Open thy (inward) vision with the pure light of the King. Beware of fancying, like one who is short-sighted,

  • که همینی در غم و شادی و بس ** ای عدم کو مر عدم را پیش و پس‌‌ 2010
  • That thou art only this very (body living) in grief and joy. O (thou who art really) non-existence, where (are) “before” and “behind” (appertaining) to non-existence?