Rumi's Masnavi - He (that is thus awakened) says, “This voice is separate from (all other) voices: to quicken (the dead) is the work of the voice of God.

He (that is thus awakened) says, “This voice is separate from (all other) voices: to quicken (the dead) is the work of the voice of God.

گوید این آواز ز آوازها جداست ** زنده کردن کار آواز خداست‌‌

We (had) died and were entirely decayed: the call of God came: we all arose.”

ما بمردیم و بکلی کاستیم ** بانگ حق آمد همه برخاستیم‌‌

The call of God, (whether it be) veiled or unveiled, bestows that which He bestowed on Mary from His bosom.

بانگ حق اندر حجاب و بی‌‌حجاب ** آن دهد کو داد مریم را ز جیب‌‌

O ye whom death (in your hearts) hath made naught underneath the skin, return from non-existence at the voice of the Friend! 1935

ای فناتان نیست کرده زیر پوست ** باز گردید از عدم ز آواز دوست‌‌

Absolutely, indeed, that voice is from the King (God), though it be from the larynx of God's servant.

مطلق آن آواز خود از شه بود ** گر چه از حلقوم عبد الله بود

He (God) has said to him (the saint), “I am thy tongue and eye; I am thy senses and I am thy good pleasure and thy wrath.

گفته او را من زبان و چشم تو ** من حواس و من رضا و خشم تو

Go, for thou art (he of whom God saith), ‘By Me he hears and by Me he sees’: thou art the (Divine) consciousness (itself): what is the occasion (propriety) of (saying), ‘Thou art the possessor of the (Divine) consciousness’?

رو که بی‌‌یسمع و بی‌‌یبصر تویی ** سر تویی چه جای صاحب سر تویی‌‌

Since thou hast become, through bewilderment, ‘He that belongs to God,’ I am thine, for ‘God shall belong to him.’

چون شدی من کان لله از وله ** من ترا باشم که کان الله له‌‌

Sometimes I say to thee, ‘’Tis thou,’ sometimes, ‘’Tis I’: whatever I say, I am the Sun illuminating (all). 1940

گه تویی گویم ترا گاهی منم ** هر چه گویم آفتاب روشنم‌‌

Wheresoever I shine forth from the lamp-niche of a breath (Divine word), there the difficulties of a (whole) world are resolved.

هر کجا تابم ز مشکات دمی ** حل شد آن جا مشکلات عالمی‌‌

The darkness which the (earthly) sun did not remove, through My breath that darkness becomes like bright morning.”

ظلمتی را کافتابش بر نداشت ** از دم ما گردد آن ظلمت چو چاشت‌‌

To an Adam He in His own person showed the (Divine) Names; to the rest He was revealing the Names by means of Adam.

آدمی را او به خویش اسما نمود ** دیگران را ز آدم اسما می‌‌گشود

Do thou receive His light either from Adam or from Himself: take the wine either from the jar or from the gourd (cup),

خواه ز آدم گیر نورش خواه از او ** خواه از خم گیر می‌‌خواه از کدو

For this gourd is very closely connected with the jar: the blessed gourd is not rejoiced (by the same causes) as thou art. 1945

کاین کدو با خنب پیوسته ست سخت ** نی چو تو شاد آن کدوی نیک بخت‌‌

Mustafá (Mohammed) said, “Happy he that has seen me and he that looks at him that saw my face.”

گفت طوبی من رآنی مصطفا ** و الذی یبصر لمن وجهی رأی‌‌

When a lamp has derived (its) light from a candle, every one that sees it (the lamp) certainly sees the candle.

چون چراغی نور شمعی را کشید ** هر که دید آن را یقین آن شمع دید

If transmission (of the light) occurs in this way till a hundred lamps (are lighted), the seeing of the last (lamp) becomes a meeting with the original (light).

همچنین تا صد چراغ ار نقل شد ** دیدن آخر لقای اصل شد

Either take it from the hindmost light—there is no difference—or from the candle of the Spirit.

خواه از نور پسین بستان تو آن ** هیچ فرقی نیست خواه از شمع‌‌دان‌‌

Either behold the light (of God) from the lamp of the last (saints), or behold His light from the candle of those who have gone before. 1950

خواه بین نور از چراغ آخرین ** خواه بین نورش ز شمع غابرین‌‌

Explanation of the Tradition, “Verily, your Lord hath, during the days of your time, certain breathings: oh, address yourselves to (receive) them.”

در بیان این حدیث که إن لربکم فی أیام دهرکم نفحات ألا فتعرضوا لها

The Prophet said, “In these days the breathings of God prevail:

گفت پیغمبر که نفحتهای حق ** اندر این ایام می‌‌آرد سبق‌‌

Keep ear and mind (attentive) to these (spiritual) influences, catch up such-like breathings.”

گوش و هش دارید این اوقات را ** در ربایید این چنین نفحات را

The (Divine) breathing came, beheld you, and departed: it gave life to whom it would, and departed.

نفحه آمد مر شما را دید و رفت ** هر که را که خواست جان بخشید و رفت‌‌

Another breathing has arrived. Be thou heedful, that thou mayst not miss this one too, O comrade.

نفحه‌‌ی دیگر رسید آگاه باش ** تا از این هم وانمانی خواجه‌‌تاش‌‌

The soul of fire gained therefrom extinction; from its everlastingness the dead (soul) put on the mantle (of eternal life). 1955

جان ناری یافت از وی انطفا ** مرده پوشید از بقای او قبا

This is the freshness and movement of the Túbá-tree, this is not like the movements of animals.

تازگی و جنبش طوبی است این ** همچو جنبشهای حیوان نیست این‌‌

If it fall on earth and heaven, their galls will turn to water at once (they will be consumed with terror).

گر در افتد در زمین و آسمان ** زهره‌‌هاشان آب گردد در زمان‌‌

Truly, from fear of this infinite breath (they were filled with dismay): recite (the words of the Qur’án) but they refused to bear it (the trust offered to them).

خود ز بیم این دم بی‌‌منتها ** باز خوان فأبين أن یحملنها

Else, how should (the words) they shrank from it have been (in the Qur’án), unless from fear of it the heart of the mountain had become blood?

ور نه خود أشفقن منها چون بدی ** گرنه از بیمش دل که خون شدی‌‌

Yesternight this (breath) presented itself (to me) in a different guise (but) some morsels (of food) came in and barred the way. 1960

دوش دیگر لون این می‌‌داد دست ** لقمه‌‌ی چندی در آمد ره ببست‌‌

For a morsel's sake a Luqmán has become (held in custody as) a pledge: ’tis the time for Luqmán: begone, O morsel!

بهر لقمه گشته لقمانی گرو ** وقت لقمان است ای لقمه برو

These pricks (of the flesh) for desire of a morsel! Seek ye always (to draw forth) the thorn from the sole of Luqmán.

از هوای لقمه‌‌ی این خار خار ** از کف لقمان همی‌‌جویید خار

In his sole there is (really) no thorn or even the shadow of it, but because of concupiscence ye have not that discernment.

در کف او خار و سایه‌‌ش نیز نیست ** لیکتان از حرص آن تمییز نیست‌‌

Know that the thorn is that which thou, because thou art very greedy and very blind, hast deemed to be a date.

خار دان آن را که خرما دیده‌‌ای ** ز آن که بس نان کور و بس نادیده‌‌ای‌‌

Inasmuch as Luqmán's spirit is the rose-garden of God, why is the foot of his spirit wounded by a thorn? 1965

جان لقمان که گلستان خداست ** پای جانش خسته‌‌ی خاری چراست‌‌

This thorn-eating existence is (like) a camel, and upon this camel one born of Mustafá (Mohammed) is mounted.

اشتر آمد این وجود خار خوار ** مصطفی زادی بر این اشتر سوار

O camel, on thy back is a bale of roses, from the perfume of which a hundred rosaries grew within thee.

اشترا تنگ گلی بر پشت تست ** کز نسیمش در تو صد گلزار رست‌‌

Thy inclination is towards thorn-bushes and sand: I wonder what roses thou wilt gather from worthless thorns.

میل تو سوی مغیلان است و ریگ ** تا چه گل چینی ز خار مرده‌‌ریگ‌‌

O thou who in this search hast roamed from one quarter to another, how long wilt thou say, “Where, where is this rose-garden?”

ای بگشته زین طلب از کو به کو ** چند گویی کین گلستان کو و کو

Until thou extract this thorn in thy foot, thine eye is dark (blind): how wilt thou go about? 1970

پیش از آن کین خار پا بیرون کنی ** چشم تاریک است جولان چون کنی‌‌

Man, who is not contained in the world, becomes hidden in the point of a thorn!

آدمی کاو می‌‌نگنجد در جهان ** در سر خاری همی‌‌گردد نهان‌‌

Mustafá (Mohammed) came (into the world) to make harmony: (he would say) “Speak to me, O Humayrá, speak!”

مصطفی آمد که سازد هم دمی ** کلمینی یا حمیراء کلمی‌‌

O Humayrá, put the horse-shoe in the fire, that by means of thy horse-shoe this mountain may become (glowing with love, like) rubies.

ای حمیراء آتش اندر نه تو نعل ** تا ز نعل تو شود این کوه لعل

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