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1
1429-1478

  • 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

  • O thou who readest aright, such is the power of the soul: what, then, must be the power of that Soul of soul?
  • قوت جان است این ای راست خوان ** تا چه باشد قوت آن جان جان‌‌

  • The piece of flesh which is Man, endowed witrh intelligence and soul, cleaves the mountain by means of sea (water-channel) and mine.
  • گوشت پاره‌‌ی آدمی با عقل و جان ** می‌‌شکافد کوه را با بحر و کان‌‌

  • The strength of the mountain-riving soul is (shown in) the splitting of rocks; the strength of the Soul of soul in the moon was split asunder.
  • زور جان کوه کن شق حجر ** زور جان جان در انشق القمر