This “Humayrá” is a feminine word, and the Arabs call the (word for) “spirit” feminine;
این حمیراء لفظ تانیث است و جان ** نام تانیث‌‌اش نهند این تازیان
But there is no fear (harm) to the Spirit from being feminine: the Spirit has no association (nothing in common) with man and woman.1975
لیک از تانیث جان را باک نیست ** روح را با مرد و زن اشراک نیست
It is higher than feminine and masculine: this is not that spirit which is composed of dryness and moisture.
از مونث وز مذکر برتر است ** این نه آن جان است کز خشک و تر است
This is not that spirit which is increased by (eating) bread, or which is sometimes like this and sometimes like that.
این نه آن جان است کافزاید ز نان ** یا گهی باشد چنین گاهی چنان
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!
خوش کننده ست و خوش و عین خوشی ** بی‌‌خوشی نبود خوشی ای مرتشی
When thou art (made) sweet by sugar, it may be that at some time that sugar will vanish from thee;
چون تو شیرین از شکر باشی بود ** کان شکر گاهی ز تو غایب شود
(But) when thou becomest sugar from the effect produced by faithfulness, then how should sugar be parted from sugar?1980
چون شکر گردی ز تاثیر وفا ** پس شکر کی از شکر باشد جدا
When the lover (of God) is fed from (within) himself with pure wine, there reason becomes lost, lost, O comrade.
عاشق از خود چون غذا یابد رحیق ** عقل آن جا گم شود گم ای رفیق
Partial (discursive) reason is a denier of Love, though it may give out that it is a confidant.
عقل جزوی عشق را منکر بود ** گر چه بنماید که صاحب سر بود
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).
زیرک و داناست اما نیست نیست ** تا فرشته لا نشد اهریمنی است
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).
او به قول و فعل یار ما بود ** چون به حکم حال آیی لا بود
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.1985
لا بود چون او نشد از هست نیست ** چون که طوعا لا نشد کرها بسی است
The Spirit is perfection and its call is perfection: Mustafá (Mohammed) used to say, “Refresh us, O Bilál!
جان کمال است و ندای او کمال ** مصطفی گویان ارحنا یا بلال
O Bilál, lift up thy mellifluous voice (drawn) from that breath which I breathed into thy heart,
ای بلال افراز بانگ سلسلت ** ز آن دمی کاندر دمیدم در دلت
From that breath by which Adam was dumbfounded and the wits of the people of Heaven were made witless.”
ز آن دمی کادم از آن مدهوش گشت ** هوش اهل آسمان بی‌‌هوش گشت
Mustafá became beside himself at that beautiful voice: his prayer escaped him (was left unperformed) on the night of the ta‘rís.
مصطفی بی‌‌خویش شد ز آن خوب صوت ** شد نمازش از شب تعریس فوت
He did not raise his head from that blessed sleep until the (time of the) dawn prayer had advanced to (the time of) forenoon.1990
سر از آن خواب مبارک بر نداشت ** تا نماز صبحدم آمد به چاشت
On the night of the ta‘rís his holy spirit gained (the privilege of) kissing hands in the presence of the Bride.
در شب تعریس پیش آن عروس ** یافت جان پاک ایشان دستبوس
Love and the Spirit are, both of them, hidden and veiled: if I have called Him (God) the Bride, do not find fault.
عشق و جان هر دو نهانند و ستیر ** گر عروسش خوانده‌‌ام عیبی مگیر
I would have been silent from (fear of) the Beloved's displeasure, if He had granted me a respite for one moment,
از ملولی یار خامش کردمی ** گر همو مهلت بدادی یک دمی
But He keeps saying, “Say on! Come, ’tis no fault, ’tis but the requirement of the (Divine) destiny in the World Unseen.”