Rumi's Masnavi - When the ambassador of Rúm admitted these fresh (spiritual) words into his hearing (gave ear to them), he became more full of longing.

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

There he is under the palm-tree, apart from the people: behold the Shadow of God asleep in the shade!”

زیر خرما بن ز خلقان او جدا ** زیر سایه خفته بین سایه‌‌ی خدا

How the ambassador of Rum found the Commander of the Faithful, 'Umar, may God be well-pleased with him, sleeping under the tree.

یافتن رسول روم عمر را خفته در زیر درخت‌‌

He came thither and stood afar off; he saw 'Umar and fell a-trembling. 1415

آمد او آن جا و از دور ایستاد ** مر عمر را دید و در لرز اوفتاد

An awe came upon the ambassador from that slumbering man, a sweet ecstasy lodged in his soul.

هیبتی ز آن خفته آمد بر رسول ** حالتی خوش کرد بر جانش نزول‌‌

Love and awe are contrary to each other: he saw these two contraries united in his heart.

مهر و هیبت هست ضد همدگر ** این دو ضد را دید جمع اندر جگر

He said to himself: “I have seen (many) kings, I have been great (in esteem) and chosen (for honour) in the presence of sultans:

گفت با خود من شهان را دیده‌‌ام ** پیش سلطانان مه و بگزیده‌‌ام‌‌

I had no awe or dread of kings, (but) awe of this man has robbed me of my wits.

از شهانم هیبت و ترسی نبود ** هیبت این مرد هوشم را ربود

I have gone into a jungle of lions and leopards, and my face did not change colour because of them; 1420

رفته‌‌ام در بیشه‌‌ی شیر و پلنگ ** روی من ز یشان نگردانید رنگ‌‌

Often where the ranks are arrayed on the field of battle have I become (fierce) as a lion at the time when the affair is grievous (desperate);

بس شده‌‌ستم در مصاف و کارزار ** همچو شیر آن دم که باشد کار زار

Many a heavy blow have I suffered and inflicted, I have been stouter in heart than (all) the others.

بس که خوردم بس زدم زخم گران ** دل قوی تر بوده‌‌ام از دیگران‌‌

This man is asleep on the earth, unarmed, (and yet) I am trembling in my seven limbs (my whole body): what is this?

بی‌‌سلاح این مرد خفته بر زمین ** من به هفت اندام لرزان چیست این‌‌

This is awe of God, it is not from created beings, it is not awe of this man who wears the frock of a dervish.

هیبت حق است این از خلق نیست ** هیبت این مرد صاحب دلق نیست‌‌

Whoever is afraid of God and has chosen fear of God (as his religion), the Jinn and mankind and every one who sees (him) are afraid of him.” 1425

هر که ترسید از حق و تقوی گزید ** ترسد از وی جن و انس و هر که دید

Thus meditating, he folded his hands reverently. After a while ‘Umar sprang up from sleep.

اندر این فکرت به حرمت دست بست ** بعد یک ساعت عمر از خواب جست‌‌

How the ambassador of Rúm saluted the Commander of the Faithful, may God be well pleased with him.

سلام کردن رسول روم بر عمر

He did homage to ‘Umar and salaamed: the Prophet said, “(First) the salaam, then the talk.”

کرد خدمت مر عمر را و سلام ** گفت پیغمبر سلام آن گه کلام‌‌

Then he (‘Umar) said, “To thee (greeting),” called him (to come) forward, reassured him, and bade him sit down by his side.

پس علیکش گفت و او را پیش خواند ** ایمنش کرد و به پیش خود نشاند

Fear ye not is the hospitality offered to those who fear: that is proper (entertainment) for one who is afraid.

لا تخافوا هست نزل خایفان ** هست در خور از برای خایف آن‌‌

When any one is afraid, they make him (feel) secure; they soothe (his) fearful heart. 1430

هر که ترسد مر و را ایمن کنند ** مر دل ترسنده را ساکن کنند

How should you say “Fear not” to one who has no fear? Why give lessons (to him)? He needs no lessons.

آن که خوفش نیست چون گویی مترس ** درس چه دهی نیست او محتاج درس‌‌

He (‘Umar) made that disturbed mind (be) of good cheer and made his desolate heart (be) flourishing (happy).

آن دل از جا رفته را دل شاد کرد ** خاطر ویرانش را آباد کرد

Afterwards he addressed to him subtle discourses and (spoke) of the holy attributes of God—how good a Friend is He!—

بعد از آن گفتش سخنهای دقیق ** وز صفات پاک حق نعم الرفیق‌‌

And of the loving kindnesses of God to the Abdál (saints), in order that he (the ambassador) might know (the meaning of) maqám (permanent station) and hál (passing state).

وز نوازشهای حق ابدال را ** تا بداند او مقام و حال را

The hál is like the unveiling of that beauteous bride, while the maqám is the (king's) being alone with the bride. 1435

حال چون جلوه ست ز آن زیبا عروس ** وین مقام آن خلوت آمد با عروس‌‌

The unveiling is witnessed by the king and by others as well, (but) at the time of being alone (with the bride) there is no one except the mighty king.

جلوه بیند شاه و غیر شاه نیز ** وقت خلوت نیست جز شاه عزیز

The bride unveils before nobles and commons (alike); in the bridal chamber the king is (alone) with the bride.

جلوه کرده خاص و عامان را عروس ** خلوت اندر شاه باشد با عروس‌‌

There is many a one of the Súfís who enjoys hál, (but) he that has attained to maqám is rare amongst them.

هست بسیار اهل حال از صوفیان ** نادر است اهل مقام اندر میان‌‌

He (‘Umar) reminded him of the stages traversed by the soul, and he reminded him of the journeys of the spirit,

از منازلهای جانش یاد داد ** وز سفرهای روانش یاد داد

And of the Time which has (ever) been void of time, and of the Station of Holiness which has (ever) been majestical, 1440

وز زمانی کز زمان خالی بده ست ** وز مقام قدس که اجلالی بده ست‌‌

And of the atmosphere wherein the Símurgh of the spirit, before this (material life), has flown and experienced (the bounty of Divine) grace,

وز هوایی کاندر او سیمرغ روح ** پیش از این دیده ست پرواز و فتوح‌‌

Every single flight thereof (being) greater than the horizons (of this world) and greater than the hope and greed of the longing lover.

هر یکی پروازش از آفاق بیش ** وز امید و نهمت مشتاق بیش‌‌

When ‘Umar found the stranger in appearance a friend (in reality), he found (that) his soul (was) seeking (to learn) the (Divine) mysteries.

چون عمر اغیار رو را یار یافت ** جان او را طالب اسرار یافت‌‌

The Shaykh (‘Umar) was adept and the disciple (the ambassador) eager: the man (rider) was quick (dexterous) and the beast belonged to the royal court (was nobly bred and docile).

شیخ کامل بود و طالب مشتهی ** مرد چابک بود و مرکب درگهی‌‌

That spiritual guide (‘Umar) perceived that he (the ambassador) possessed (the capacity for receiving) guidance: he sowed the good seed in the good soil. 1445

دید آن مرشد که او ارشاد داشت ** تخم پاک اندر زمین پاک کاشت‌‌

How the ambassador of Rúm questioned the Commander of the Faithful, may God be well-pleased with him.

سؤال کردن رسول روم از عمر

The man said to him, “O Commander of the Faithful, how did the spirit come to the earth from above?

مرد گفتش کای امیر المؤمنین ** جان ز بالا چون در آمد در زمین‌‌

How did the infinite bird go into the cage?” He replied, “God recited spells and incantations over the spirit.

مرغ بی‌‌اندازه چون شد در قفص ** گفت حق بر جان فسون خواند و قصص‌‌

When He recites spells over the non-existences which have no eye or ear, they begin to stir.

بر عدمها کان ندارد چشم و گوش ** چون فسون خواند همی‌‌آید به جوش‌‌

Because of His spells the non-existences at that very moment are dancing joyously into existence.

از فسون او عدمها زود زود ** خوش معلق می‌‌زند سوی وجود

When, again, He recited a spell over the existent, at His word the existent marched (back) post-haste into non-existence. 1450

باز بر موجود افسونی چو خواند ** زو دو اسبه در عدم موجود راند

He spake into the ear of the rose and made it laughing (blooming); He spake to the stone and made it a cornelian of the mine.

گفت در گوش گل و خندانش کرد ** گفت با سنگ و عقیق کانش کرد

He spake to the body a sign (message), so that it became spirit; He spake to the sun, so that it became radiant.

گفت با جسم آیتی تا جان شد او ** گفت با خورشید تا رخشان شد او

Again He breathes into its ear a fearful saying, and upon the face of the sun fall a hundred eclipses.

باز در گوشش دمد نکته‌‌ی مخوف ** در رخ خورشید افتد صد کسوف‌‌

Consider what that Speaker chanted into the ear of the cloud, so that it poured tears from its eye, like a waterskin.

تا به گوش ابر آن گویا چه خواند ** کاو چو مشک از دیده‌‌ی خود اشک راند

Consider what God has chanted into the ear of the earth, so that it became regardful and has (ever since) remained silent.” 1455

تا به گوش خاک حق چه خوانده است ** کاو مراقب گشت و خامش مانده است‌‌

Whosoever in perplexity is sorely troubled, God has spoken the riddle into his ear,

در تردد هر که او آشفته است ** حق به گوش او معما گفته است‌‌

That He may imprison him in two (doubtful) thoughts, (namely), “Shall I do that? He said that (bade me do that) or the contrary thereof?”

تا کند محبوسش اندر دو گمان ** آن کنم کاو گفت یا خود ضد آن‌‌