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
Since thou hast become, through bewilderment, ‘He that belongs to God,’ I am thine, for ‘God shall belong to him.’
چون شدی من کان لله از وله ** من ترا باشم که کان الله له
Sometimes I say to thee, ‘’Tis thou,’ sometimes, ‘’Tis I’: whatever I say, I am the Sun illuminating (all).1940
گه تویی گویم ترا گاهی منم ** هر چه گویم آفتاب روشنم
Wheresoever I shine forth from the lamp-niche of a breath (Divine word), there the difficulties of a (whole) world are resolved.
هر کجا تابم ز مشکات دمی ** حل شد آن جا مشکلات عالمی
The darkness which the (earthly) sun did not remove, through My breath that darkness becomes like bright morning.”
ظلمتی را کافتابش بر نداشت ** از دم ما گردد آن ظلمت چو چاشت
To an Adam He in His own person showed the (Divine) Names; to the rest He was revealing the Names by means of Adam.
آدمی را او به خویش اسما نمود ** دیگران را ز آدم اسما میگشود