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
From (the decree of) God also, one side obtains the preponderance, and from that (Divine) quarter he chooses one of the two (alternatives).
هم ز حق ترجیح یابد یک طرف ** ز آن دو یک را بر گزیند ز آن کنف
If thou wouldst not have the mind of thy spirit in (a state of) perplexity, do not stuff this cotton-wool into thy spiritual ear,
گر نخواهی در تردد هوش جان ** کم فشار این پنبه اندر گوش جان
So that thou mayst understand those riddles of His, so that thou mayst apprehend (both) the secret sign and the open.1460
تا کنی فهم آن معماهاش را ** تا کنی ادراک رمز و فاش را
Then the spiritual ear becomes the place where wahy (inspiration) descends. What is wahy? A speech hidden from sense-perception.
پس محل وحی گردد گوش جان ** وحی چه بود گفتنی از حس نهان
The spiritual ear and eye are other than this sense-perception, the ear of (discursive) reason and the ear of opinion are destitute of this (inspiration).
گوش جان و چشم جان جز این حس است ** گوش عقل و گوش ظن زین مفلس است
The word “compulsion” (jabr) made me impatient (uncontrollable) for love's sake, while it confined in (the prison of) compulsion him who is not a lover.
لفظ جبرم عشق را بی‌‌صبر کرد ** و آن که عاشق نیست حبس جبر کرد
This is union with God, and it is not compulsion: this is the shining forth of the moon, this is not a cloud.
این معیت با حق است و جبر نیست ** این تجلی مه است این ابر نیست
And if this be compulsion, it is not the compulsion of (suffered by) the vulgar: it is not the compulsion of (exerted by) the evil-commanding self-willed (soul).1465
ور بود این جبر جبر عامه نیست ** جبر آن اماره‌‌ی خودکامه نیست
O son, (only) they know (the real meaning of) compulsion in whose hearts God has opened the sight (of the spiritual eye).
جبر را ایشان شناسند ای پسر ** که خدا بگشادشان در دل بصر
To them the unseen and the future became manifest; to them recollection of the past became naught.
غیب و آینده بر ایشان گشت فاش ** ذکر ماضی پیش ایشان گشت لاش
Their freewill and compulsion is different (from that of ordinary men): in oyster-shells drops (of rain) are pearls.
اختیار و جبر ایشان دیگر است ** قطره‌‌ها اندر صدفها گوهر است
Outside (of the shell) it is a drop of water, small or great, (but) within the shell it is a small or big pearl.
هست بیرون قطره‌‌ی خرد و بزرگ ** در صدف آن در خرد است و سترگ
Those persons have the nature of the muskdeer's gland: externally they are (as) blood, while within them is the fragrance of musk.1470
طبع ناف آهو است آن قوم را ** از برون خون و درونشان مشکها
Do not say, “This substance externally is blood: how should it become a musky perfume when it goes into the gland?”
تو مگو کاین مایه بیرون خون بود ** چون رود در ناف مشکی چون شود
Do not say, “This copper externally was despicable: how should it assume nobility in the heart (midst) of the elixir?”
تو مگو کاین مس برون بد محتقر ** در دل اکسیر چون گیرد گهر
In thee (the matter of) freewill and compulsion was a (mere) fancy, (but) when it went into them it became the light of (Divine) Majesty.
اختیار و جبر در تو بد خیال ** چون در ایشان رفت شد نور جلال
When bread is (wrapped) in the tablecloth it is the inanimate thing (so-called), (but) in the human body it becomes the glad spirit (of life).
نان چو در سفره ست باشد آن جماد ** در تن مردم شود او روح شاد
It does not become transmuted in the heart of (within) the table-cloth: the (animal) soul transmutes it with (the water of) Salsabíl.1475
در دل سفره نگردد مستحیل ** مستحیلش جان کند از سلسبیل