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1
1954-2003

  • 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

  • It (partial reason) is our friend in word and deed, (but) when you come to the case of inward feeling (ecstasy), it is naught (of no account).
  • او به قول و فعل یار ما بود ** چون به حکم حال آیی لا بود

  • It is naught because it did not (pass away) from existence and become nonexistent: since it did not become naught willingly, (it must become naught nevertheless, for) there is many a one (who became naught, i.e. died) unwillingly. 1985
  • لا بود چون او نشد از هست نیست ** چون که طوعا لا نشد کرها بسی است‌‌

  • The Spirit is perfection and its call is perfection: Mustafá (Mohammed) used to say, “Refresh us, O Bilál!
  • جان کمال است و ندای او کمال ** مصطفی گویان ارحنا یا بلال‌‌

  • O Bilál, lift up thy mellifluous voice (drawn) from that breath which I breathed into thy heart,
  • ای بلال افراز بانگ سلسلت ** ز آن دمی کاندر دمیدم در دلت‌‌

  • From that breath by which Adam was dumbfounded and the wits of the people of Heaven were made witless.”
  • ز آن دمی کادم از آن مدهوش گشت ** هوش اهل آسمان بی‌‌هوش گشت‌‌

  • Mustafá became beside himself at that beautiful voice: his prayer escaped him (was left unperformed) on the night of the ta‘rís.
  • مصطفی بی‌‌خویش شد ز آن خوب صوت ** شد نمازش از شب تعریس فوت‌‌

  • He did not raise his head from that blessed sleep until the (time of the) dawn prayer had advanced to (the time of) forenoon. 1990
  • سر از آن خواب مبارک بر نداشت ** تا نماز صبحدم آمد به چاشت‌‌

  • On the night of the ta‘rís his holy spirit gained (the privilege of) kissing hands in the presence of the Bride.
  • در شب تعریس پیش آن عروس ** یافت جان پاک ایشان دستبوس‌‌

  • Love and the Spirit are, both of them, hidden and veiled: if I have called Him (God) the Bride, do not find fault.
  • عشق و جان هر دو نهانند و ستیر ** گر عروسش خوانده‌‌ام عیبی مگیر

  • I would have been silent from (fear of) the Beloved's displeasure, if He had granted me a respite for one moment,
  • از ملولی یار خامش کردمی ** گر همو مهلت بدادی یک دمی‌‌

  • But He keeps saying, “Say on! Come, ’tis no fault, ’tis but the requirement of the (Divine) destiny in the World Unseen.”
  • لیک می‌‌گوید بگو هین عیب نیست ** جز تقاضای قضای غیب نیست‌‌

  • The fault is (in him) who sees nothing but fault: how should the Pure Spirit of the Invisible see fault? 1995
  • عیب باشد کاو نبیند جز که عیب ** عیب کی بیند روان پاک غیب‌‌

  • Fault arises (only) in relation to the ignorant creature, not in relation to the Lord of favour (clemency).
  • عیب شد نسبت به مخلوق جهول ** نی به نسبت با خداوند قبول‌‌

  • Infidelity, too, is wisdom in relation to the Creator, (but) when you impute it to us, infidelity is a noxious thing.
  • کفر هم نسبت به خالق حکمت است ** چون به ما نسبت کنی کفر آفت است‌‌

  • And if there be one fault together with a hundred advantages (excellences), it resembles the wood (woody stalk) in the sugarcane.
  • ور یکی عیبی بود با صد حیات ** بر مثال چوب باشد در نبات‌‌

  • Both (sugar and stalk) alike are put into the scales, because they both are sweet like body and soul.
  • در ترازو هر دو را یکسان کشند ** ز آن که آن هر دو چو جسم و جان خوشند

  • Not idly, therefore, the great (mystics) said this: “The body of the holy ones (the saints) is essentially pure as (their) spirit.” 2000
  • پس بزرگان این نگفتند از گزاف ** جسم پاکان عین جان افتاد صاف‌‌

  • Their speech and soul and form, all (this) is absolute spirit without (external) trace.
  • گفتشان و نفسشان و نقششان ** جمله جان مطلق آمد بی‌‌نشان‌‌

  • The spirit that regards them with enmity is a mere body; like the plus in (the game called) nard, it is a mere name.
  • جان دشمن دارشان جسم است صرف ** چون زیاد از نرد او اسم است صرف‌‌

  • That one (the body of the enemy of the saints) went into the earth (grave) and became earth entirely; this (holy body) went into the salt and became entirely pure—
  • آن به خاک اندر شد و کل خاک شد ** وین نمک اندر شد و کل پاک شد