Rumi's Masnavi - He said, “How dost thou wish (me to do)? Shall I say what those (hidden) things are, or shall they declare that I am truthful and right?”

He said, “How dost thou wish (me to do)? Shall I say what those (hidden) things are, or shall they declare that I am truthful and right?”

گفت چون خواهی بگویم کان چهاست ** یا بگویند آن که ما حقیم و راست‌‌

Bú Jahl said, “This second (thing) is more extraordinary.” “Yes,” said the Prophet, “(but) God hath greater power than that.”

گفت بو جهل این دوم نادرتر است ** گفت آری حق از آن قادرتر است‌‌

Without delay, from the middle of his (closed) fist every pebble began to pronounce the (Moslem's) profession of faith.

از میان مشت او هر پاره سنگ ** در شهادت گفتن آمد بی‌‌درنگ‌‌

Each said, “There is no god” and (each) said, “except Allah”; (each) threaded the pearl of “Ahmad is the Messenger of Allah.”

لا إله گفت و إلا الله گفت ** گوهر احمد رسول الله سفت‌‌

When Bú Jahl heard this from the pebbles, in his anger he dashed those pebbles on the ground. 2160

چون شنید از سنگها بو جهل این ** زد ز خشم آن سنگها را بر زمین‌‌

The rest of the story of the minstrel, and how the Commander of the Faithful, ‘Umar, may God be well-pleased with him, conveyed to him the message spoken by the heavenly voice.

بقیه‌‌ی قصه‌‌ی مطرب و پیغام رسانیدن عمر به او آن چه هاتف آواز داد

Turn back and hear the plight of the minstrel, for the minstrel had (now) become desperate from waiting (so long).

باز گرد و حال مطرب گوش دار ** ز آن که عاجز گشت مطرب ز انتظار

The voice (of God) came to ‘Umar, saying, “O ‘Umar, redeem Our servant from want.

بانگ آمد مر عمر را کای عمر ** بنده‌‌ی ما را ز حاجت باز خر

We have a servant, a favourite and highly esteemed one: take the trouble to go on foot to the graveyard.

بنده‌‌ای داریم خاص و محترم ** سوی گورستان تو رنجه کن قدم‌‌

O ‘Umar, spring up and put in thy hand full seven hundred dínárs from the public treasury.

ای عمر برجه ز بیت المال عام ** هفت صد دینار در کف نه تمام‌‌

Carry them to him (and say), ‘O thou who art Our choice, accept this sum now and excuse (Us for offering such a small gift). 2165

پیش او بر کای تو ما را اختیار ** این قدر بستان کنون معذور دار

Spend this amount on the price (purchase) of silk: when it is spent, come here (again).’”

این قدر از بهر ابریشم بها ** خرج کن چون خرج شد اینجا بیا

Then ‘Umar in awe of that voice sprang up that he might gird his loins for this service.

پس عمر ز آن هیبت آواز جست ** تا میان را بهر این خدمت ببست‌‌

‘Umar set his face towards the graveyard with the purse under his arm, running in search (of God's favourite).

سوی گورستان عمر بنهاد رو ** در بغل همیان دوان در جستجو

Long did he run round about the graveyard: he saw there no one but that old man.

گرد گورستان دوانه شد بسی ** غیر آن پیر او ندید آن جا کسی‌‌

He said, “This is not he,” and ran once more. He became tired out and saw none but the old man. 2170

گفت این نبود دگر باره دوید ** مانده گشت و غیر آن پیر او ندید

He said, “God said, ‘We have a servant: he is a pure and worthy and blessed one.’

گفت حق فرمود ما را بنده‌‌ای است ** صافی و شایسته و فرخنده‌‌ای است‌‌

How should an old harper be the chosen of God? O Hidden Mystery, how excellent, how excellent art Thou!”

پیر چنگی کی بود خاص خدا ** حبذا ای سر پنهان حبذا

Once again he wandered about the graveyard, like the hunting lion about the desert.

بار دیگر گرد گورستان بگشت ** همچو آن شیر شکاری گرد دشت‌‌

When it became certain to him that none was there except the old man, he said, “Many an illumined heart is (to be found) in darkness.”

چون یقین گشتش که غیر پیر نیست ** گفت در ظلمت دل روشن بسی است‌‌

He came and sat down there (beside him) with a hundred marks of respect. ‘Umar happened to sneeze, and the old man sprang to his feet. 2175

آمد او با صد ادب آن جا نشست ** بر عمر عطسه فتاد و پیر جست‌‌

He saw ‘Umar and stood fixed in amazement: he resolved to go and began to tremble (with fear).

مر عمر را دید و ماند اندر شگفت ** عزم رفتن کرد و لرزیدن گرفت‌‌

He said within himself, “O God, help, I beseech thee! The Inspector has fallen upon a poor old harper.”

گفت در باطن خدایا از تو داد ** محتسب بر پیرکی چنگی فتاد

When ‘Umar looked on the old man's countenance, he saw him ashamed and pale.

چون نظر اندر رخ آن پیر کرد ** دید او را شرمسار و روی زرد

Then ‘Umar said to him, “Fear not, do not flee from me, for I have brought thee glad tidings from God.

پس عمر گفتش مترس از من مرم ** کت بشارتها ز حق آورده‌‌ام‌‌

How often has God praised thy disposition, so that He has made ‘Umar in love with thy face! 2180

چند یزدان مدحت خوی تو کرد ** تا عمر را عاشق روی تو کرد

Sit down beside me and do not make separation (between us), that I may say into thine ear the secret (message) from (the Divine) favour.

پیش من بنشین و مهجوری مساز ** تا به گوشت گویم از اقبال راز

God sends thee greeting and asks thee how thou farest in thy distress and boundless sorrows.

حق سلامت می‌‌کند می‌‌پرسدت ** چونی از رنج و غمان بی‌‌حدت‌‌

Lo, here are some pieces of gold to pay for silk. Spend them and come back to this place.”

نک قراضه‌‌ی چند ابریشم بها ** خرج کن این را و باز اینجا بیا

The old man trembled when he heard this, biting his hand and quivering all over,

پیر لرزان گشت چون این را شنید ** دست می‌‌خایید و بر خود می‌‌تپید

Crying, “O God who hast no like!” inasmuch as the poor old man was melted with shame. 2185

بانگ می‌‌زد کای خدای بی‌‌نظیر ** بس که از شرم آب شد بی‌‌چاره پیر

After he had wept long and his grief had gone beyond (all) bounds, he dashed his harp on the earth and broke it to bits.

چون بسی بگریست و از حد رفت درد ** چنگ را زد بر زمین و خرد کرد

He said, “O thou (harp) that hast been to me a curtain (debarring me) from God, O thou (that hast been) to me a brigand (cutting me off) from the King's highway,

گفت ای بوده حجابم از اله ** ای مرا تو راه زن از شاه راه‌‌

O thou that hast drunk my blood for seventy years, O thou because of whom my face is black (disgraced) before (the Divine) perfection!

ای بخورده خون من هفتاد سال ** ای ز تو رویم سیه پیش کمال‌‌

Have mercy, O bounteous God who keepest faith, on a life passed in iniquity!

ای خدای با عطای با وفا ** رحم کن بر عمر رفته در جفا

God gave (me) a life, the value of every single day whereof none in the world can know. 2190

داد حق عمری که هر روزی از آن ** کس نداند قیمت آن در جهان‌‌

I have spent my life, breath by breath: I have breathed it all away in treble and bass.

خرج کردم عمر خود را دم‌‌به‌‌دم ** در دمیدم جمله را در زیر و بم‌‌

Ah me, that in minding the (musical) mode and rhythm of ‘Iráq the bitter moment of parting (from this world) went out of my mind (was forgotten).

آه کز یاد ره و پرده‌‌ی عراق ** رفت از یادم دم تلخ فراق‌‌

Alas that from the liquid freshness of the minor zírafgand the seed sown in my heart dried up, and my heart died.

وای کز تری زیر افکند خرد ** خشک شد کشت دل من دل بمرد

Alas that from (my preoccupation with) the sound of these four-and-twenty (melodies) the caravan passed and the day grew late.”

وای کز آواز این بیست و چهار ** کاروان بگذشت و بی‌‌گه شد نهار

O God, help (me) against this (self of mine) that is seeking help (from Thee): I seek justice (redress) from no one (else, but only) from this justice-seeking (self). 2195

ای خدا فریاد زین فریادخواه ** داد خواهم نه ز کس زین داد خواه‌‌

I shall not get justice for myself from any one except, surely, from Him who is nearer to me than I;

داد خود از کس نیابم جز مگر ** ز آن که او از من به من نزدیکتر

For this “I-hood” comes to me from Him moment by moment: therefore when this has failed me, I see (only) Him,

کاین منی از وی رسد دم دم مرا ** پس و را بینم چو این شد کم مرا

As (when you are with) one who is counting out gold to you, you keep your gaze (directed) towards him, not towards yourself.

همچو آن کاو با تو باشد زر شمر ** سوی او داری نه سوی خود نظر

How ‘Umar, may God be well-pleased with him, bade him (the harper) turn his gaze from the stage of weeping, which is (self-) existence, to the stage of absorption (in God).

گردانیدن عمر نظر او را از مقام گریه که هستی است به مقام استغراق که نیستی است‌‌

Then ‘Umar said to him, “This wailing of thine is also (one of) the marks of thy sobriety (self-consciousness).

پس عمر گفتش که این زاری تو ** هست هم آثار هشیاری تو

The way of him that has passed away (from self-consciousness) is another way, because sobriety is another sin. 2200

راه فانی گشته راهی دیگر است ** ز آن که هشیاری گناهی دیگر است‌‌

Sobriety exists (arises) from recollection of what is past: past and future are to thee a curtain (separating thee) from God.

هست هشیاری ز یاد ما مضی ** ماضی و مستقبلت پرده‌‌ی خدا

Cast fire on them both: how long, because of these twain, wilt thou be full of knots (joints) like a reed?

آتش اندر زن به هر دو تا به کی ** پر گره باشی از این هر دو چو نی‌‌

Whilst the reed is knotted, it is not a sharer of secrets: it is not the companion of the (flute-player's) lip and voice.

تا گره با نی بود هم راز نیست ** همنشین آن لب و آواز نیست‌‌

When thou art (engaged) in going about (seeking God) thou art indeed wrapped in (thy) going about: when thou hast come home, thou art still with thyself (self-conscious).

چون به طوفی خود به طوفی مرتدی ** چون به خانه آمدی هم با خودی‌‌

O thou whose knowledge is without knowledge of the Giver of knowledge, thy repentance is worse than thy sin. 2205

ای خبرهات از خبر ده بی‌‌خبر ** توبه‌‌ی تو از گناه تو بتر