Explain! for in consequence of the iniquity of that tyrant our souls have myriads of wounds.”
باز گو کز ظلم آن استم نما ** صد هزاران زخم دارد جان ما
“O Sirs,” said he, “it was (by) God's aid; else, who in the world is a hare (who am I, that I should have been able to do this)?1365
گفت تایید خدا بود ای مهان ** ور نه خرگوشی که باشد در جهان
He (God) bestowed power on me and gave light to my heart: the light in my heart gave strength to hand and foot.”
قوتم بخشید و دل را نور داد ** نور دل مر دست و پا را زور داد
From God come preferments (to high position), from God also come changes (which bring one to low estate).
از بر حق میرسد تفضیلها ** باز هم از حق رسد تبدیلها
God in (due) course and turn is ever displaying this (Divine) aid to doubters and seers (alike).
حق به دور و نوبت این تایید را ** مینماید اهل ظن و دید را
How the hare admonished the beasts, saying, “Do not rejoice in this!”
پند دادن خرگوش نخجیران را که بدین شاد مشوید
Take heed! Do not exult in a kingdom bestowed in turns (passing from one to another), O thou who art the bondsman of Vicissitude, do not act as though thou wert free!
هین به ملک نوبتی شادی مکن ** ای تو بستهی نوبت آزادی مکن
(But) those for whom is prepared a kingdom beyond Vicissitude, for them the drums (of sovereignty) are beaten beyond the Seven Planets.1370
آن که ملکش برتر از نوبت تنند ** برتر از هفت انجمش نوبت زنند
Beyond Vicissitude are the kings everlasting: their spirits are circling with the Cupbearer perpetually.
برتر از نوبت ملوک باقیاند ** دور دایم روحها با ساقیاند
If thou wilt renounce this drinking (of worldly pleasures) for a day or two (for thy brief lifetime), thou wilt dip thy mouth in the drink of Paradise.
ترک این شرب ار بگویی یک دو روز ** در کنی اندر شراب خلد پوز
Commentary on (the Tradition) “We have returned from the lesser Jihád to the greater Jihád.”
تفسیر رجعنا من الجهاد الاصغر الی الجهاد الاکبر
O kings, we have slain the outward enemy, (but) there remains within (us) a worse enemy than he.
ای شهان کشتیم ما خصم برون ** ماند خصمی زو بتر در اندرون
To slay this (enemy) is not the work of reason and intelligence: the inward lion is not subdued by the hare.
کشتن این کار عقل و هوش نیست ** شیر باطن سخرهی خرگوش نیست
This carnal self (nafs) is Hell, and Hell is a dragon (the fire of) which is not diminished by oceans (of water).1375
دوزخ است این نفس و دوزخ اژدهاست ** کاو به دریاها نگردد کم و کاست
It would drink up the Seven Seas, and still the blazing of that consumer of all creatures would not become less.
هفت دریا را در آشامد هنوز ** کم نگردد سوزش آن خلق سوز
Stones and stony-hearted infidels enter it, miserable and shamefaced,
سنگها و کافران سنگ دل ** اندر آیند اندر او زار و خجل
(But) still it is not appeased by all this food, until there comes to it from God this call—
هم نگردد ساکن از چندین غذا ** تا ز حق آید مر او را این ندا
“Art thou filled, art thou filled?” It says, “Not yet; lo, here is the fire, here is the glow, here is the burning!”
سیر گشتی سیر گوید نی هنوز ** اینت آتش اینت تابش اینت سوز
It made a mouthful of and swallowed a whole world, its belly crying aloud, “Is there any more?”1380
عالمی را لقمه کرد و در کشید ** معدهاش نعره زنان هل من مزید
God, from (the realm) where place is not, sets His foot on it: then it subsides at (the command) Be, and it was.
حق قدم بر وی نهد از لا مکان ** آن گه او ساکن شود از کن فکان
Inasmuch as this self of ours is a part of Hell, and the parts always have the nature of the whole,
چون که جزو دوزخ است این نفس ما ** طبع کل دارد همیشه جزوها
To God (alone) belongs this foot (power) to kill it: who, indeed, but God should draw its bow (vanquish it)?
این قدم حق را بود کاو را کشد ** غیر حق خود کی کمان او کشد
Only the straight arrow is put on the bow, (but) this bow (of the self) has (its) arrows bent back and crooked.
در کمان ننهند الا تیر راست ** این کمان را باژگون کژ تیرهاست
Be straight, like an arrow, and escape from the bow, for without doubt every straight (arrow) will fly from the bow (to its mark).1385
راست شو چون تیر و واره از کمان ** کز کمان هر راست بجهد بیگمان
When I turned back from the outer warfare, I set my face towards the inner warfare.
چون که واگشتم ز پیکار برون ** روی آوردم به پیکار درون
We have returned from the lesser Jihád, we are engaged along with the Prophet in the greater Jihád.
قد رجعنا من جهاد الاصغریم ** با نبی اندر جهاد اکبریم
I pray God to grant me strength and aid and (the right of) boasting, that I may root up with a needle this mountain of Qáf.
قوت از حق خواهم و توفیق و لاف ** تا به سوزن بر کنم این کوه قاف
Deem of small account the lion (champion) who breaks the ranks (of the enemy): the (true) lion is he that breaks (conquers) himself.
سهل شیری دان که صفها بشکند ** شیر آن است آن که خود را بشکند
How the ambassador of Rúm came to the Commander of the Faithful, ‘Umar, may God be well-pleased with him, and witnessed the gifts of grace with which ‘Umar, may God be well-pleased with him, was endowed.
آمدن رسول روم تا نزد عمر و دیدن او کرامات عمر را
To ‘Umar in Medina there came through the wide desert an ambassador from the Emperor of Rúm.1390
تا عمر آمد ز قیصر یک رسول ** در مدینه از بیابان نغول
He said, “O ye attendants, where is the palace of the Caliph, that I may take thither my horse and baggage?”
گفت کو قصر خلیفه ای حشم ** تا من اسب و رخت را آن جا کشم
The folk said to him, “He has no palace: ‘Umar's (only) palace is an illumined spirit.
قوم گفتندش که او را قصر نیست ** مر عمر را قصر، جان روشنی است
Though he has a (great) renown from being Commander (of the Faithful), he has (no dwelling except) a hut, like the poor.
گر چه از میری و را آوازهای است ** همچو درویشان مر او را کازهای است
O brother, how wilt thou behold his palace, when hair has grown in the eye of thy heart?
ای برادر چون ببینی قصر او ** چون که در چشم دلت رسته ست مو
Purge thy heart's eye of hair and defect, and then hope to behold his palace.1395
چشم دل از مو و علت پاک آر ** و آن گهان دیدار قصرش چشم دار
Whoever hath a spirit purged of (sensual) desires will at once behold the Presence and the Holy Porch.
هر که را هست از هوسها جان پاک ** زود بیند حضرت و ایوان پاک
When Mohammed was purged of this fire and smoke (of human passions), wheresoever he turned his face, was the Face of Allah.
چون محمد پاک شد زین نار و دود ** هر کجا رو کرد وجه الله بود
Inasmuch as thou art a friend to the evil suggestions of the malign one (Satan), how wilt thou know (the true meaning of) There is the Face of Allah?
چون رفیقی وسوسهی بد خواه را ** کی بدانی ثم وجه الله را
Every one in whose breast the gate is opened will behold from every city the sun (shining).
هر که را باشد ز سینه فتح باب ** او ز هر شهری ببیند آفتاب
God is manifest amongst others as the moon amidst the stars.1400
حق پدید است از میان دیگران ** همچو ماه اندر میان اختران
Lay two finger-ends on thy two eyes, and wilt thou see aught of the world? Deal justly (confess that thou wilt see nothing).
دو سر انگشت بر دو چشم نه ** هیچ بینی از جهان انصاف ده
If thou dost not see this world, (yet) it is not non-existent: the fault lies not save in the finger of thy evil self.
گر نبینی این جهان معدوم نیست ** عیب جز ز انگشت نفس شوم نیست
Come, lift the finger from thine eye, and then behold whatsoever thou wishest.
تو ز چشم انگشت را بردار هین ** و آن گهانی هر چه میخواهی ببین
To Noah his people said, ‘Where is the Divine recompense?’ He said, ‘On the other side of they cover themselves with their garments.
نوح را گفتند امت کو ثواب ** گفت او ز آن سوی و استغشوا ثیاب
Ye have wrapped your faces and heads in your clothes: of necessity ye have eyes and see not.’1405
رو و سر در جامهها پیچیدهاید ** لا جرم با دیده و نادیدهاید
Man is eye, and (all) the rest is (worthless) skin: the sight of that (eye) is (consists in) seeing the Beloved.
آدمی دید است و باقی پوست است ** دید آن است آن که دید دوست است
When there is not sight of the Beloved, it (the eye) is better blind; the beloved who is not everlasting is better afar (away and out of sight).”
چون که دید دوست نبود کور به ** دوست کاو باقی نباشد دور به
When the ambassador of Rúm admitted these fresh (spiritual) words into his hearing (gave ear to them), he became more full of longing.
چون رسول روم این الفاظ تر ** در سماع آورد شد مشتاقتر
He fixed his eye on seeking ‘Umar, he let his baggage and horse be lost.
دیده را بر جستن عمر گماشت ** رخت را و اسب را ضایع گذاشت
He was going in every direction after that man of (great) accomplishment, inquiring madly for him,1410
هر طرف اندر پی آن مرد کار ** میشدی پرسان او دیوانهوار
Saying, “Can there be in the world such a man, and he be hid, like the spirit, from the world?”
کاین چنین مردی بود اندر جهان ** وز جهان مانند جان باشد نهان
He sought him, that he might be as a slave to him: inevitably the seeker is a finder.
جست او را تاش چون بنده بود ** لا جرم جوینده یابنده بود
An Arab woman of the desert saw that he was a stranger-guest. “Look,” said she, “there is ‘Umar under that palm.
دید اعرابی زنی او را دخیل ** گفت عمر نک به زیر آن نخیل