Rumi's Masnavi - 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).

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

O thou that seekest to repent of a state that is past, say, when wilt thou repent of this repentance?

ای تو از حال گذشته توبه جو ** کی کنی توبه از این توبه بگو

At one time thou turnest to the (low) sound of the treble, at another thou dost kiss (art in love with) weeping and wailing.”

گاه بانگ زیر را قبله کنی ** گاه گریه‌‌ی زار را قبله زنی‌‌

When Fárúq (‘Umar) became a reflector of mysteries, the old man's heart was awakened from within.

چون که فاروق آینه‌‌ی اسرار شد ** جان پیر از اندرون بیدار شد

He became without weeping or laughter, like the soul: his (animal) soul departed and the other soul came to life.

همچو جان بی‌‌گریه و بی‌‌خنده شد ** جانش رفت و جان دیگر زنده شد

In that hour such a bewilderment arose within him that he went forth from earth and heaven— 2210

حیرتی آمد درونش آن زمان ** که برون شد از زمین و آسمان‌‌

A seeking and searching beyond (all) seeking and search: I know not (how to describe it); (if) you know, tell!

جستجویی از ورای جستجو ** من نمی‌‌دانم تو می‌‌دانی بگو

Feelings and words beyond (all) feelings and words—he had become drowned in the beauty of the Lord of majesty,

حال و قالی از ورای حال و قال ** غرقه گشته در جمال ذو الجلال‌‌

Drowned, not in such wise that there should be for him any deliverance, or that any one should know him except the (Divine) Ocean.

غرقه‌‌ای نه که خلاصی باشدش ** یا بجز دریا کسی بشناسدش‌‌

Partial reason would not be telling of (the mysteries of) the Universal (Reason), if there were not demand after demand (perpetual Divine impulses necessitating the manifestation of these mysteries).

عقل جزو از کل گویا نیستی ** گر تقاضا بر تقاضا نیستی‌‌

Since demand after demand is arriving, the waves of that Sea (Universal Reason) reach this place (the world of partial reason). 2215

چون تقاضا بر تقاضا می‌‌رسد ** موج آن دریا بدین جا می‌‌رسد

Now that the story of the old man's (spiritual) experiences has come to this point, the old man and his experiences have withdrawn behind the veil.

چون که قصه‌‌ی حال پیر اینجا رسید ** پیر و حالش روی در پرده کشید

The old man has shaken his skirt free from talk and speech: half of the tale has remained in our mouth (has not been told).

پیر دامن را ز گفت‌‌وگو فشاند ** نیم گفته در دهان ما بماند

It behoves (us), for the sake of procuring (such) delight and enjoyment, to gamble away (sacrifice) hundreds of thousands of souls (lives).

از پی این عیش و عشرت ساختن ** صد هزاران جان بشاید باختن‌‌

In chase of the spiritual forest be (as) a falcon, be one who gambles his soul (life) away, like the sun of this world.

در شکار بیشه‌‌ی جان باز باش ** همچو خورشید جهان جان‌‌باز باش‌‌

The lofty sun is life-diffusing: every moment it becomes empty and is filled. 2220

جان فشان افتاد خورشید بلند ** هر دمی تی می‌‌شود پر می‌‌کنند

O Sun of Reality, diffuse spiritual life, show forth newness to this old world!

جان فشان ای آفتاب معنوی ** مر جهان کهنه را بنما نوی‌‌

Soul and spirit are coming from the Unseen into human existence, like running water.

در وجود آدمی جان و روان ** می‌‌رسد از غیب چون آب روان‌‌

Commentary on the prayer of the two angels who daily make proclamation in every market, saying, “O God, bestow on every prodigal some boon in exchange! O God, bestow on every niggard some bane (in return)”; and an explanation that the prodigal is he that strives earnestly in the Way of God, not he that squanders his wealth in the way of sensuality.

تفسیر دعای آن دو فرشته که هر روز بر سر هر بازاری منادی می‌‌کنند که اللهم أعط کل منفق خلفا اللهم أعط کل ممسک تلفا و بیان کردن که آن منفق مجاهد راه حق است نه مسرف راه هوا

The Prophet said, “For admonishment's sake two goodly angels are always making proclamation,

گفت پیغمبر که دایم بهر پند ** دو فرشته‌‌ی خوش منادی می‌‌کنند

Saying, ‘O God, keep the prodigals fully satisfied, give hundred-thousandfold recompense for every dirhem that they spend.

کای خدایا منفقان را سیر دار ** هر درمشان را عوض ده صد هزار

O God, do not give the niggards in this world anything but loss upon loss!’” 2225

ای خدایا ممسکان را در جهان ** تو مده الا زیان اندر زیان‌‌

Oh, (there is) many an act of niggardliness that is better than prodigality: do not bestow what belongs to God except by the command of God,

ای بسا امساک کز انفاق به ** مال حق را جز به امر حق مده‌‌

That thou mayst gain infinite treasure in return, and that thou mayst not be numbered among the infidels

تا عوض یابی تو گنج بی‌‌کران ** تا نباشی از عداد کافران‌‌

Who were offering camels in sacrifice in order that their swords might prevail against Mustafá.

کاشتران قربان همی‌‌کردند تا ** چیره گردد تیغشان بر مصطفا

Endeavour to find out the command of God from one who is united (with God): not every heart understands the command of God,

امر حق را باز جو از واصلی ** امر حق را در نیابد هر دلی‌‌

As (for example) the slave, the enemy (of God), who did justice (in his own opinion, and) bestowed what belonged to the King upon His enemies who rebelled against Him— 2230

چون غلام یاغیی کاو عدل کرد ** مال شه بر باغیان او بذل کرد

In the Qur’án there is warning to the heedless that all their spendings are a (cause of) bitter grief to them—

در نبی انذار اهل غفلت است ** کان همه انفاقهاشان حسرت است‌‌

What increase does the equity and justice of this enemy produce in the sight of the King? Banishment and a black countenance (disgrace).

عدل این یاغی و دادش نزد شاه ** چه فزاید دوری و روی سیاه‌‌

The chiefs of Mecca (when) at war with the Prophet offered sacrifice in hope of (Divine) favour.

سروران مکه در حرب رسول ** بودشان قربان به اومید قبول‌‌

On this account the true believer is saying in his prayer, from fear, “Lead (us) in the right path!”

بهر این مومن همی‌‌گوید ز بیم ** در نماز اهد الصراط المستقیم‌‌

It beseems the generous man thus to give money, (but) verily the generosity of the lover is the surrender of his soul (life). 2235

آن درم دادن سخی را لایق است ** جان سپردن خود سخای عاشق است‌‌

If you give bread for God's sake, you will be given bread (in return); if you give your life for God's sake, you will be given life (in return).

نان دهی از بهر حق نانت دهند ** جان دهی از بهر حق جانت دهند

If the leaves of this plane-tree drop off, the Creator will bestow on it the provision of leaflessness (spiritual poverty).

گر بریزد برگهای این چنار ** برگ بی‌‌برگیش بخشد کردگار

If because of your liberality no wealth remains in your hand, how should the bounty of God let you be down-trodden?

گر نماند از جود در دست تو مال ** کی کند فضل خدایت پای مال‌‌

When any one sows, his barn becomes empty (of seed), but there is goodliness in his cornfield;

هر که کارد گردد انبارش تهی ** لیکش اندر مزرعه باشد بهی‌‌

And, if he leaves it (the seed) in the barn and saves it up, weevils and mice and calamities (of time and decay) devour it entirely. 2240

و آن که در انبار ماند و صرفه کرد ** اشپش و موش و حوادث پاک خورد

This world is negation (of reality): seek (reality) in affirmation (of God). Your form (body) is void (of reality): seek in your essence.

این جهان نفی است در اثبات جو ** صورتت صفر است در معنات جو

Bring the briny bitter (animal) soul to the sword: buy the (heavenly) soul that is like a great sweet river.

جان شور تلخ پیش تیغ بر ** جان چون دریای شیرین را بخر

And if you cannot become (one of the frequenters) of this threshold (sublime court), at least hear from me the following tale.

ور نمی‌‌دانی شدن زین آستان ** باری از من گوش کن این داستان‌‌

The story of the Caliph who in his time surpassed Hátim of Tayyi in generosity and had no rival.

قصه‌‌ی خلیفه که در کرم در زمان خود از حاتم طایی گذشته بود و نظیر خود نداشت‌‌

In former days there was a Caliph who made Hátim the slave of his liberality.

یک خلیفه بود در ایام پیش ** کرده حاتم را غلام جود خویش‌‌