English    Türkçe    فارسی   

1
1914-1938

  • The nightingale would be made beside herself by his voice: by his beautiful voice one rapture would be turned into a hundred.
  • بلبل از آواز او بی‌‌خود شدی ** یک طرب ز آواز خوبش صد شدی‌‌

  • His breath was an ornament to assembly and congregation, and at his song the dead would arise. 1915
  • مجلس و مجمع دمش آراستی ** وز نوای او قیامت خاستی‌‌

  • (He was) like Isráfíl (Seraphiel), whose voice will cunningly bring the souls of the dead into their bodies,
  • همچو اسرافیل کاوازش به فن ** مردگان را جان در آرد در بدن‌‌

  • Or he was (like) an accompanist to Isráfíl, for his music would make the elephant grow wings.
  • یا رسیلی بود اسرافیل را ** کز سماعش پر برستی فیل را

  • One day Isráfíl will make a shrill sound and will give life to him that has been rotten for a hundred years.
  • سازد اسرافیل روزی ناله را ** جان دهد پوسیده‌‌ی صد ساله را

  • The prophets also have (spiritual) notes within, whence there comes life beyond price to them that seek (God).
  • انبیا را در درون هم نغمه‌‌هاست ** طالبان را ز آن حیات بی‌‌بهاست‌‌

  • The sensual ear does not hear those notes, for the sensual ear is defiled by iniquities. 1920
  • نشنود آن نغمه‌‌ها را گوش حس ** کز ستمها گوش حس باشد نجس‌‌

  • The note of the peri is not heard by man, for he is unable to apprehend the mysteries of the peris,
  • نشنود نغمه‌‌ی پری را آدمی ** کاو بود ز اسرار پریان اعجمی‌‌

  • Although the note of the peri too belongs to this world. The note of the heart is higher than both breaths (notes),
  • گر چه هم نغمه‌‌ی پری زین عالم است ** نغمه‌‌ی دل برتر از هر دو دم است‌‌

  • For peri and man (alike) are prisoners: both are (captive) in the prison of this ignorance.
  • که پری و آدمی زندانی‌‌اند ** هر دو در زندان این نادانی‌‌اند

  • Recite O community of Jinn (and men) in the Súratu l’-Rahmán; recognise (the meaning of) if ye be able to pass forth.
  • معشر الجن سوره‌‌ی رحمان بخوان ** تستطیعوا تنفذوا را باز دان‌‌

  • The inward notes of the saints say, at first, “O ye particles of lá (not = not-being), 1925
  • نغمه‌‌های اندرون اولیا ** اولا گوید که ای اجزای لا

  • Take heed, lift up your heads from the lá of negation, cast aside this fancy and vain imagining.
  • هین ز لای نفی سرها بر زنید ** این خیال و وهم یک سو افکنید

  • O ye who all are rotten in (the world of) generation and corruption, your everlasting soul neither grew nor came to birth.”
  • ای همه پوسیده در کون و فساد ** جان باقیتان نرویید و نزاد

  • If I tell (even) a tittle of those (saintly) notes, the souls will lift up their heads from the tombs.
  • گر بگویم شمه‌‌ای ز آن نغمه‌‌ها ** جانها سر بر زنند از دخمه‌‌ها

  • Put thine ear close, for that (melody) is not far off, but ’tis not permitted to convey it to thee.
  • گوش را نزدیک کن کان دور نیست ** لیک نقل آن به تو دستور نیست‌‌

  • Hark! for the saints are the Isráfíls of the (present) time: from them to the dead comes life and freshness. 1930
  • هین که اسرافیل وقت‌‌اند اولیا ** مرده را ز یشان حیات است و حیا

  • At their voice the soul of every dead one starts up from the body's grave in their winding sheets.
  • جان هر یک مرده‌‌ای از گور تن ** بر جهد ز آوازشان اندر کفن‌‌

  • He (that is thus awakened) says, “This voice is separate from (all other) voices: to quicken (the dead) is the work of the voice of God.
  • گوید این آواز ز آوازها جداست ** زنده کردن کار آواز خداست‌‌

  • We (had) died and were entirely decayed: the call of God came: we all arose.”
  • ما بمردیم و بکلی کاستیم ** بانگ حق آمد همه برخاستیم‌‌

  • The call of God, (whether it be) veiled or unveiled, bestows that which He bestowed on Mary from His bosom.
  • بانگ حق اندر حجاب و بی‌‌حجاب ** آن دهد کو داد مریم را ز جیب‌‌

  • O ye whom death (in your hearts) hath made naught underneath the skin, return from non-existence at the voice of the Friend! 1935
  • ای فناتان نیست کرده زیر پوست ** باز گردید از عدم ز آواز دوست‌‌

  • Absolutely, indeed, that voice is from the King (God), though it be from the larynx of God's servant.
  • مطلق آن آواز خود از شه بود ** گر چه از حلقوم عبد الله بود

  • He (God) has said to him (the saint), “I am thy tongue and eye; I am thy senses and I am thy good pleasure and thy wrath.
  • گفته او را من زبان و چشم تو ** من حواس و من رضا و خشم تو

  • Go, for thou art (he of whom God saith), ‘By Me he hears and by Me he sees’: thou art the (Divine) consciousness (itself): what is the occasion (propriety) of (saying), ‘Thou art the possessor of the (Divine) consciousness’?
  • رو که بی‌‌یسمع و بی‌‌یبصر تویی ** سر تویی چه جای صاحب سر تویی‌‌