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
Do thou receive His light either from Adam or from Himself: take the wine either from the jar or from the gourd (cup),
خواه ز آدم گیر نورش خواه از او ** خواه از خم گیر میخواه از کدو
For this gourd is very closely connected with the jar: the blessed gourd is not rejoiced (by the same causes) as thou art.1945
کاین کدو با خنب پیوسته ست سخت ** نی چو تو شاد آن کدوی نیک بخت
Mustafá (Mohammed) said, “Happy he that has seen me and he that looks at him that saw my face.”
گفت طوبی من رآنی مصطفا ** و الذی یبصر لمن وجهی رأی
When a lamp has derived (its) light from a candle, every one that sees it (the lamp) certainly sees the candle.
چون چراغی نور شمعی را کشید ** هر که دید آن را یقین آن شمع دید
If transmission (of the light) occurs in this way till a hundred lamps (are lighted), the seeing of the last (lamp) becomes a meeting with the original (light).
همچنین تا صد چراغ ار نقل شد ** دیدن آخر لقای اصل شد
Either take it from the hindmost light—there is no difference—or from the candle of the Spirit.
خواه از نور پسین بستان تو آن ** هیچ فرقی نیست خواه از شمعدان
Either behold the light (of God) from the lamp of the last (saints), or behold His light from the candle of those who have gone before.1950
خواه بین نور از چراغ آخرین ** خواه بین نورش ز شمع غابرین
Explanation of the Tradition, “Verily, your Lord hath, during the days of your time, certain breathings: oh, address yourselves to (receive) them.”
در بیان این حدیث که إن لربکم فی أیام دهرکم نفحات ألا فتعرضوا لها
The Prophet said, “In these days the breathings of God prevail:
گفت پیغمبر که نفحتهای حق ** اندر این ایام میآرد سبق
Keep ear and mind (attentive) to these (spiritual) influences, catch up such-like breathings.”
گوش و هش دارید این اوقات را ** در ربایید این چنین نفحات را
The (Divine) breathing came, beheld you, and departed: it gave life to whom it would, and departed.
نفحه آمد مر شما را دید و رفت ** هر که را که خواست جان بخشید و رفت
Another breathing has arrived. Be thou heedful, that thou mayst not miss this one too, O comrade.
نفحهی دیگر رسید آگاه باش ** تا از این هم وانمانی خواجهتاش
The soul of fire gained therefrom extinction; from its everlastingness the dead (soul) put on the mantle (of eternal life).1955
جان ناری یافت از وی انطفا ** مرده پوشید از بقای او قبا
This is the freshness and movement of the Túbá-tree, this is not like the movements of animals.
تازگی و جنبش طوبی است این ** همچو جنبشهای حیوان نیست این
If it fall on earth and heaven, their galls will turn to water at once (they will be consumed with terror).
گر در افتد در زمین و آسمان ** زهرههاشان آب گردد در زمان
Truly, from fear of this infinite breath (they were filled with dismay): recite (the words of the Qur’án) but they refused to bear it (the trust offered to them).
خود ز بیم این دم بیمنتها ** باز خوان فأبين أن یحملنها
Else, how should (the words) they shrank from it have been (in the Qur’án), unless from fear of it the heart of the mountain had become blood?
ور نه خود أشفقن منها چون بدی ** گرنه از بیمش دل که خون شدی
Yesternight this (breath) presented itself (to me) in a different guise (but) some morsels (of food) came in and barred the way.1960
دوش دیگر لون این میداد دست ** لقمهی چندی در آمد ره ببست
For a morsel's sake a Luqmán has become (held in custody as) a pledge: ’tis the time for Luqmán: begone, O morsel!
بهر لقمه گشته لقمانی گرو ** وقت لقمان است ای لقمه برو