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1
2106-2155

  • He laid his head down, and slumber overtook him. He dreamed that a voice came to him from God: his spirit heard
  • سر نهاد و خواب بردش خواب دید ** کامدش از حق ندا جانش شنید

  • That voice which is the origin of every cry and sound: that indeed is the (only) voice, and the rest are echoes.
  • آن ندایی کاصل هر بانگ و نواست ** خود ندا آن است و این باقی صداست‌‌

  • Turcoman and Kurd and Persian-speaking man and Arab have understood that voice without (help of) ear or lip.
  • ترک و کرد و پارسی گو و عرب ** فهم کرده آن ندا بی‌‌گوش و لب‌‌

  • Ay, (but) what of Turcomans, Persians, and Ethiopians? (Even) wood and stone have understood that voice.
  • خود چه جای ترک و تاجیک است و زنگ ** فهم کرده ست آن ندا را چوب و سنگ‌‌

  • Every moment there is coming from Him (the call), “Am not I (your Lord)?” and substance and accidents are becoming existent. 2110
  • هر دمی از وی همی‌‌آید أ لست ** جوهر و اعراض می‌‌گردند هست‌‌

  • If (the answer) “Yea” is not coming from them, yet their coming from non-existence (into existence) is (equivalent to) “Yea.”
  • گر نمی‌‌آید بلی‌‌ ز یشان ولی ** آمدنشان از عدم باشد بلی‌‌

  • Listen to a goodly tale in explanation of what I have said concerning the (spiritual) apprehension of (possessed by) stone and wood.
  • ز آن چه گفتم من ز فهم سنگ و چوب ** در بیانش قصه‌‌ای هش دار خوب‌‌

  • How the moaning pillar complained when they made a pulpit for the Prophet, on whom be peace—for the multitude had become great, and said, “We do not see thy blessed face when thou art exhorting us”—and how the Prophet and his Companions heard that complaint, and how Mustafá conversed with the pillar in clear language.
  • نالیدن ستون حنانه چون برای پیغامبر علیه السلام منبر ساختند که جماعت انبوه شد گفتند ما روی مبارک تو را به هنگام وعظ نمی‌‌بینیم و شنیدن رسول و صحابه آن ناله را و سؤال و جواب مصطفی صلی الله علیه و اله و سلم با ستون صریح‌‌

  • The moaning pillar was complaining of (its) separation from the Prophet, just as rational beings (might do).
  • استن حنانه از هجر رسول ** ناله می‌‌زد همچو ارباب عقول‌‌

  • The Prophet said, “O pillar, what dost thou want?” It said, “My soul is turned to blood because of parting from thee.
  • گفت پیغمبر چه خواهی ای ستون ** گفت جانم از فراقت گشت خون‌‌

  • I was thy support: (now) thou hast run away from me: thou hast devised a place to lean against upon the pulpit.” 2115
  • مسندت من بودم از من تاختی ** بر سر منبر تو مسند ساختی‌‌

  • “Dost thou desire,” said he, “to be made a date-palm, (so that) the people of the East and the West shall gather fruit from thee?
  • گفت خواهی که ترا نخلی کنند ** شرقی و غربی ز تو میوه چنند

  • Or that He (God) should make thee a cypress in yonder world, so that thou wilt remain everlastingly fresh and flourishing?”
  • یا در آن عالم حقت سروی کند ** تا تر و تازه بمانی تا ابد

  • It replied, “I desire that whereof the life is enduring for ever.” Hearken, O heedless one! Be not thou less than a piece of wood!
  • گفت آن خواهم که دایم شد بقاش ** بشنو ای غافل کم از چوبی مباش‌‌

  • He (the Prophet) buried that pillar in the earth, that it may be raised from the dead, like mankind, on the day of Resurrection,
  • آن ستون را دفن کرد اندر زمین ** تا چو مردم حشر گردد یوم دین‌‌

  • That (hence) thou mayst know that every one whom God has called (to Himself) remains disengaged from all the work of this world. 2120
  • تا بدانی هر که را یزدان بخواند ** از همه کار جهان بی‌‌کار ماند

  • Whosoever hath his work and business from God, gains admission there and goes forth from (abandons worldly) work.
  • هر که را باشد ز یزدان کار و بار ** یافت بار آن جا و بیرون شد ز کار

  • He that hath no gift (portion) of spiritual mysteries, how should he believe in the complaining of inanimate things?
  • آن که او را نبود از اسرار داد ** کی کند تصدیق او ناله‌‌ی جماد

  • He says “Yes,” not from his heart (but) for agreement's sake, lest people should say that he is a hypocrite (in his religion).
  • گوید آری نه ز دل بهر وفاق ** تا نگویندش که هست اهل نفاق‌‌

  • Unless there were knowers of the (Divine) command “Be!”, this doctrine (that inanimate things are capable of speech) would have been rejected in the world.
  • گر نیندی واقفان امر کن ** در جهان رد گشته بودی این سخن‌‌

  • Myriads of conformists and legalists are cast into doubt by a half-imagination, 2125
  • صد هزاران ز اهل تقلید و نشان ** افکندشان نیم وهمی در گمان‌‌

  • For their conformity and their drawing evidence from logical proofs and all their wings and wing-feathers (every means which they employ in order to arrive at the truth) depend on opinion.
  • که به ظن تقلید و استدلالشان ** قایم است و جمله پر و بالشان‌‌

  • The vile Devil raises a doubt (in their minds): all these blind ones fall in headlong.
  • شبهه‌‌ای انگیزد آن شیطان دون ** در فتند این جمله کوران سر نگون‌‌

  • The leg of the syllogisers is of wood: a wooden leg is very infirm,
  • پای استدلالیان چوبین بود ** پای چوبین سخت بی‌‌تمکین بود

  • Unlike the Qutb (supreme saint) of the age, the possessor of (spiritual) vision, by whose steadfastness the mountain is made giddy-headed (amazed).
  • غیر آن قطب زمان دیده‌‌ور ** کز ثباتش کوه گردد خیره‌‌سر

  • The blind man's leg is a staff, a staff, so that he may not fall headlong on the pebbles. 2130
  • پای نابینا عصا باشد عصا ** تا نیفتد سر نگون او بر حصا

  • The cavalier that became (the cause of) victory for the army, who is he for (the army of) the religious? The Lord of (spiritual) sight.
  • آن سواری کاو سپه را شد ظفر ** اهل دین را کیست سلطان بصر

  • If, with (the aid of) a staff, the blind have seen their way, (yet) they are under the protection of the clear-sighted people.
  • با عصا کوران اگر ره دیده‌‌اند ** در پناه خلق روشن دیده‌‌اند

  • Were there no men of vision and (spiritual) kings, all the blind in the world would be dead.
  • گرنه بینایان بدندی و شهان ** جمله کوران مرده‌‌اندی در جهان‌‌

  • From the blind comes neither sowing nor reaping nor cultivation nor tradings and profit.
  • نی ز کوران کشت آید نه درود ** نه عمارت نه تجارتها و سود

  • If He (God) did not bestow mercy and grace upon you, the wood of your logical deduction would break. 2135
  • گر نکردی رحمت و افضالتان ** در شکستی چوب استدلالتان‌‌

  • What is this staff? Inferences and (logical) demonstration. Who gave them (the blind) that staff? The all-seeing and almighty One.
  • این عصا چه بود قیاسات و دلیل ** آن عصا کی دادشان بینا جلیل‌‌

  • Since the staff has become a weapon of quarrel and attack, break that staff to pieces, O blind man!
  • چون عصا شد آلت جنگ و نفیر ** آن عصا را خرد بشکن ای ضریر

  • He gave you the staff that ye might approach (Him): with that staff ye struck even at Him in your anger.
  • او عصاتان داد تا پیش آمدید ** آن عصا از خشم هم بر وی زدید

  • O company of the blind, what are ye doing? Bring the seer between (you and God)!
  • حلقه‌‌ی کوران به چه کار اندرید ** دیدبان را در میانه آورید

  • Lay hold of His skirt who gave thee the staff: consider what (dreadful) things Adam suffered from disobedience. 2140
  • دامن او گیر کاو دادت عصا ** در نگر کادم چها دید از عصی‌‌

  • Consider the miracles of Moses and Ahmad (Mohammed), how the staff became a serpent and the pillar was endowed with knowledge.
  • معجزه‌‌ی موسی و احمد را نگر ** چون عصا شد مار و استن با خبر

  • From the staff (came) a serpent and from the pillar a moaning: they (the staff and the pillar) are beating (the drums of honour) five times daily for the sake of the Religion.
  • از عصا ماری و از استن حنین ** پنج نوبت می‌‌زنند از بهر دین‌‌

  • Unless this savour (perception of spiritual truths) were non-intellectual, how should all these miracles have been necessary?
  • گرنه نامعقول بودی این مزه ** کی بدی حاجت به چندین معجزه‌‌

  • Whatever is intelligible, the intellect is swallowing (receiving) it without the evidence of miracles and without contention.
  • هر چه معقول است عقلش می‌‌خورد ** بی‌‌بیان معجزه بی‌‌جر و مد

  • This virgin (untrodden) Way deem unintelligible, deem (it) accepted in the heart of every fortunate (elect) one. 2145
  • این طریق بکر نامعقول بین ** در دل هر مقبلی مقبول بین‌‌

  • As in fear of Adam devil and wild beast fled to the islands, from envy,
  • همچنان کز بیم آدم دیو و دد ** در جزایر در رمیدند از حسد

  • So in fear of the miracles of the prophets have the sceptics slunk away under the grass,
  • هم ز بیم معجزات انبیا ** سر کشیده منکران زیر گیا

  • That they may live in hypocrisy with the reputation of being Moslems, and that you may not know who they are.
  • تا به ناموس مسلمانی زی‌‌اند ** در تسلس تا ندانی که کی‌‌اند

  • Like counterfeiters, they smear the base coin with silver and (inscribe on it) the name of the King.
  • همچو قلابان بر آن نقد تباه ** نقره می‌‌مالند و نام پادشاه‌‌

  • The outward form of their words is profession of the Divine Unity and the religion (of Islam): the inward meaning thereof is like darnel (?) seed in bread. 2150
  • ظاهر الفاظشان توحید و شرع ** باطن آن همچو در نان تخم صرع‌‌

  • The philosopher has not the stomach (courage) to breathe a word: if he utter a word, the true Religion will confound him.
  • فلسفی را زهره نی تا دم زند ** دم زند دین حقش بر هم زند

  • His hand and foot are inanimate, and whatever his spirit says (commands), those two are under its control.
  • دست و پای او جماد و جان او ** هر چه گوید آن دو در فرمان او

  • Albeit they (the sceptics) propound (reasons for) suspicion with their tongues, their hands and feet give testimony (against them).
  • با زبان گر چه که تهمت می‌‌نهند ** دست و پاهاشان گواهی می‌‌دهند

  • How the Prophet, on whom be peace, manifested a miracle by the speaking of the gravel in the hand of Abú Jahl—God's curse on him!—and by the gravel's bearing witness to the truth of Mohammed, on whom be God's blessing and peace.
  • اظهار معجزه‌‌ی پیغامبر علیه السلام به سخن آمدن سنگ ریزه در دست ابو جهل و گواهی دادن سنگ ریزه بر حقیقت محمد علیه الصلاة و السلام‌‌

  • There were some pebbles in the hand of Bú Jahl: “O Ahmad,” said he, “tell quickly what this is.
  • سنگها اندر کف بو جهل بود ** گفت ای احمد بگو این چیست زود

  • If thou art the Messenger (of God), what is hidden in my fist? (Speak), since thou hast knowledge of the mysteries of Heaven.” 2155
  • گر رسولی چیست در مشتم نهان ** چون خبر داری ز راز آسمان‌‌