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1
1934-1983

  • 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

  • Partial (discursive) reason is a denier of Love, though it may give out that it is a confidant.
  • عقل جزوی عشق را منکر بود ** گر چه بنماید که صاحب سر بود

  • It is clever and knowing, but it is not naught (devoid of self-existence): until the angel has become naught, he is an Ahriman (Devil).
  • زیرک و داناست اما نیست نیست ** تا فرشته لا نشد اهریمنی است‌‌