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1
1435-1459

  • The hál is like the unveiling of that beauteous bride, while the maqám is the (king's) being alone with the bride. 1435
  • حال چون جلوه ست ز آن زیبا عروس ** وین مقام آن خلوت آمد با عروس‌‌

  • 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 بیند شاه و غیر شاه نیز ** وقت خلوت نیست جز شاه عزیز

  • The bride unveils before nobles and commons (alike); in the bridal chamber the king is (alone) with the bride.
  • جلوه کرده خاص و عامان را عروس ** خلوت اندر شاه باشد با عروس‌‌

  • There is many a one of the Súfís who enjoys hál, (but) he that has attained to maqám is rare amongst them.
  • هست بسیار اهل حال از صوفیان ** نادر است اهل مقام اندر میان‌‌

  • He (‘Umar) reminded him of the stages traversed by the soul, and he reminded him of the journeys of the spirit,
  • از منازلهای جانش یاد داد ** وز سفرهای روانش یاد داد

  • And of the Time which has (ever) been void of time, and of the Station of Holiness which has (ever) been majestical, 1440
  • وز زمانی کز زمان خالی بده ست ** وز مقام قدس که اجلالی بده ست‌‌

  • And of the atmosphere wherein the Símurgh of the spirit, before this (material life), has flown and experienced (the bounty of Divine) grace,
  • وز هوایی کاندر او سیمرغ روح ** پیش از این دیده ست پرواز و فتوح‌‌

  • Every single flight thereof (being) greater than the horizons (of this world) and greater than the hope and greed of the longing lover.
  • هر یکی پروازش از آفاق بیش ** وز امید و نهمت مشتاق بیش‌‌

  • When ‘Umar found the stranger in appearance a friend (in reality), he found (that) his soul (was) seeking (to learn) the (Divine) mysteries.
  • چون عمر اغیار رو را یار یافت ** جان او را طالب اسرار یافت‌‌

  • 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).
  • شیخ کامل بود و طالب مشتهی ** مرد چابک بود و مرکب درگهی‌‌

  • That spiritual guide (‘Umar) perceived that he (the ambassador) possessed (the capacity for receiving) guidance: he sowed the good seed in the good soil. 1445
  • دید آن مرشد که او ارشاد داشت ** تخم پاک اندر زمین پاک کاشت‌‌

  • How the ambassador of Rúm questioned the Commander of the Faithful, may God be well-pleased with him.
  • سؤال کردن رسول روم از عمر

  • The man said to him, “O Commander of the Faithful, how did the spirit come to the earth from above?
  • مرد گفتش کای امیر المؤمنین ** جان ز بالا چون در آمد در زمین‌‌

  • How did the infinite bird go into the cage?” He replied, “God recited spells and incantations over the spirit.
  • مرغ بی‌‌اندازه چون شد در قفص ** گفت حق بر جان فسون خواند و قصص‌‌

  • When He recites spells over the non-existences which have no eye or ear, they begin to stir.
  • بر عدمها کان ندارد چشم و گوش ** چون فسون خواند همی‌‌آید به جوش‌‌

  • Because of His spells the non-existences at that very moment are dancing joyously into existence.
  • از فسون او عدمها زود زود ** خوش معلق می‌‌زند سوی وجود

  • When, again, He recited a spell over the existent, at His word the existent marched (back) post-haste into non-existence. 1450
  • باز بر موجود افسونی چو خواند ** زو دو اسبه در عدم موجود راند

  • 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 در گوش گل و خندانش کرد ** گفت با سنگ و عقیق کانش کرد

  • He spake to the body a sign (message), so that it became spirit; He spake to the sun, so that it became radiant.
  • گفت با جسم آیتی تا جان شد او ** گفت با خورشید تا رخشان شد او

  • Again He breathes into its ear a fearful saying, and upon the face of the sun fall a hundred eclipses.
  • باز در گوشش دمد نکته‌‌ی مخوف ** در رخ خورشید افتد صد کسوف‌‌

  • 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 ابر آن گویا چه خواند ** کاو چو مشک از دیده‌‌ی خود اشک راند

  • Consider what God has chanted into the ear of the earth, so that it became regardful and has (ever since) remained silent.” 1455
  • تا به گوش خاک حق چه خوانده است ** کاو مراقب گشت و خامش مانده است‌‌

  • Whosoever in perplexity is sorely troubled, God has spoken the riddle into his ear,
  • در تردد هر که او آشفته است ** حق به گوش او معما گفته است‌‌

  • 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?”
  • تا کند محبوسش اندر دو گمان ** آن کنم کاو گفت یا خود ضد آن‌‌

  • From (the decree of) God also, one side obtains the preponderance, and from that (Divine) quarter he chooses one of the two (alternatives).
  • هم ز حق ترجیح یابد یک طرف ** ز آن دو یک را بر گزیند ز آن کنف‌‌

  • 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,
  • گر نخواهی در تردد هوش جان ** کم فشار این پنبه اندر گوش جان‌‌