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4
1849-1898

  • After those years (had passed), Bu ’l-Hasan appeared (in the world) after the death of Báyazíd.
  • از پس آن سالها آمد پدید ** بوالحسن بعد وفات بایزید

  • All his dispositions, (whether in the way) of withholding tenaciously or bestowing liberally, proved to be such as that (spiritual) king (Báyazíd) had foretold. 1850
  • جمله‌ی خوهای او ز امساک وجود ** آن‌چنان آمد که آن شه گفته بود

  • His (Báyazíd's) guide is “the guarded tablet.” From what is it guarded? It is guarded from error.
  • لوح محفوظ است او را پیشوا ** از چه محفوظست محفوظ از خطا

  • The inspiration of God is not (like) astrology or geomancy or dreams—and God best knoweth what is right.
  • نه نجومست و نه رملست و نه خواب ** وحی حق والله اعلم بالصواب

  • The Súfís in explaining (their doctrine) call it (the Divine inspiration) the inspiration of the heart, in order to disguise (its real nature) from the vulgar.
  • از پی روپوش عامه در بیان ** وحی دل گویند آن را صوفیان

  • Take it to be the inspiration of the heart, for it (the heart) is the place where He is seen: how should there be error when the heart is aware of Him?
  • وحی دل گیرش که منظرگاه اوست ** چون خطا باشد چو دل آگاه اوست

  • O true believer, thou hast become seeing by the light of God: thou hast become secure from error and inadvertence. 1855
  • مومنا ینظر به نور الله شدی ** از خطا و سهو آمن آمدی

  • The reduction of the allowance of God’s food for the soul and heart of the Súfí .
  • نقصان اجرای جان و دل صوفی از طعام الله

  • How should a Súfí be grieved on account of poverty? The very essence of poverty becomes his nurse and his food,
  • صوفیی از فقر چون در غم شود ** عین فقرش دایه و مطعم شود

  • Because Paradise hath grown from things disliked and Mercy is the portion of one who is helpless and broken.
  • زانک جنت از مکاره رسته است ** رحم قسم عاجزی اشکسته است

  • He that haughtily breaks the heads (of people), the mercy of God and His creatures cometh not towards him.
  • آنک سرها بشکند او از علو ** رحم حق و خلق ناید سوی او

  • This topic hath no end, and that youth (the slave) has been deprived of strength by the reduction of his bread-allowance.
  • این سخن آخر ندارد وان جوان ** از کمی اجرای نان شد ناتوان

  • Happy is the Súfí whose daily bread is reduced: his bead becomes a pearl, and he becomes the Sea. 1860
  • شاد آن صوفی که رزقش کم شود ** آن شبه‌ش در گردد و اویم شود

  • Whosoever has become acquainted with that choice (spiritual) allowance, he has become worthy of approach (to the Presence) and of (Him who is) the Source of (every) allowance.
  • زان جرای خاص هر که آگاه شد ** او سزای قرب و اجری‌گاه شد

  • When there is a reduction of that spiritual allowance, his spirit trembles on account of its reduction;
  • زان جرای روح چون نقصان شود ** جانش از نقصان آن لرزان شود

  • (For) then he knows that a fault has been committed (by him) which has ruffled the jasmine-bed of (Divine) approbation,
  • پس بداند که خطایی رفته است ** که سمن‌زار رضا آشفته است

  • Just as (happened when) that person (the slave), on account of the deficiency of his crop, wrote a letter to the owner of the harvest.
  • هم‌چنانک آن شخص از نقصان کشت ** رقعه سوی صاحب خرمن نبشت

  • They brought his letter to the lord of justice: he read the letter and returned no answer. 1865
  • رقعه‌اش بردند پیش میر داد ** خواند او رقعه جوابی وا نداد

  • He said, “He hath no care but for (the loss of) viands: silence, then, is the best answer to a fool.
  • گفت او را نیست الا درد لوت ** پس جواب احمق اولیتر سکوت

  • He hath no care at all for separation (from me) or union (with me): he is confined to the branch (the derivative); he does not seek the root (the fundamental) at all.
  • نیستش درد فراق و وصل هیچ ** بند فرعست او نجوید اصل هیچ

  • He is a fool and (spiritually) dead in egoism, for because of his anxious care for the branch he hath no leisure for the root.”
  • احمقست و مرده‌ی ما و منی ** کز غم فرعش فراغ اصل نی

  • Deem the skies and the earth to be an apple that appeared from the tree of Divine Power.
  • آسمانها و زمین یک سیب دان ** کز درخت قدرت حق شد عیان

  • Thou art as a worm in the midst of the apple and art ignorant of the tree and the gardener. 1870
  • تو چه کرمی در میان سیب در ** وز درخت و باغبانی بی‌خبر

  • The other worm’ too is in the apple, but its spirit is outside, bearing the banner aloft.
  • آن یکی کرمی دگر در سیب هم ** لیک جانش از برون صاحب‌علم

  • Its (the worm’s) movement splits the apple asunder: the apple cannot endure that shock.
  • جنبش او وا شکافد سیب را ** بر نتابد سیب آن آسیب را

  • Its movement has rent (all) veils: its form is (that of) a worm, but its reality is a dragon.
  • بر دریده جنبش او پرده‌ها ** صورتش کرمست و معنی اژدها

  • The fire that first darts from (the impact of) the steel puts forth its foot very feebly.
  • آتش که اول ز آهن می‌جهد ** او قدم بس سست بیرون می‌نهد

  • Cotton is its nurse at first, but in the end it carries its flames up to the aether. 1875
  • دایه‌اش پنبه‌ست اول لیک اخیر ** می‌رساند شعله‌ها او تا اثیر

  • At first, man is in bondage to sleep and food; ultimately he is higher than the angels.
  • مرد اول بسته‌ی خواب و خورست ** آخر الامر از ملایک برترست

  • Under the protection of cotton and sulphur matches his flame and light rises above Suhá.
  • در پناه پنبه و کبریتها ** شعله و نورش برآیدت بر سها

  • He illuminates the dark world: he tears the iron fetter (in pieces) with a needle.
  • عالم تاریک روشن می‌کند ** کنده‌ی آهن به سوزن می‌کند

  • Though the fire too is connected with the body, is ‘it not derived from the spirit and the spiritual?
  • گرچه آتش نیز هم جسمانی است ** نه ز روحست و نه از روحانی است

  • The body hath no share in that glory: the body is as a drop of water in comparison with the sea of the spirit. 1880
  • جسم را نبود از آن عز بهره‌ای ** جسم پیش بحر جان چون قطره‌ای

  • The days of the body are increased by the spirit: mark what becomes of the body when the spirit goes (from it).
  • جسم از جان روزافزون می‌شود ** چون رود جان جسم بین چون می‌شود

  • The range of thy body is an ell or two, no more: thy spirit is a maker of swift flights to heaven.
  • حد جسمت یک دو گز خود بیش نیست ** جان تو تا آسمان جولان‌کنیست

  • In the spirit’s imagination, O prince, ‘tis (but) half a step to Baghdad and Samarcand.
  • تا به بغداد و سمرقند ای همام ** روح را اندر تصور نیم گام

  • The fat (white) of thine eye is two dirhems in weight: the light of its spirit (reaches) to the lofty region of the sky.
  • دو درم سنگست پیه چشمتان ** نور روحش تا عنان آسمان

  • The light sees in dream without this eye: without this light what would the eye be but ruined? 1885
  • نور بی این چشم می‌بیند به خواب ** چشم بی‌این نور چه بود جز خراب

  • The spirit is unconcerned with the beard and moustache of the body, but without the spirit the body is a carcase and vile.
  • جان ز ریش و سبلت تن فارغست ** لیک تن بی‌جان بود مردار و پست

  • Such is the magnificence of the animal spirit: advance farther, behold the human spirit.
  • بارنامه‌ی روح حیوانیست این ** پیشتر رو روح انسانی ببین

  • Pass beyond Man and (logical) disputation unto the shore of the sea of the spirit of Gabriel.
  • بگذر از انسان هم و از قال و قیل ** تا لب دریای جان جبرئیل

  • After that, the, spirit of Ahmad (Mohammed) will bite thy lip (kiss thee lovingly), and Gabriel will creep back in fear of thee,
  • بعد از آنت جان احمد لب گزد ** جبرئیل از بیم تو واپس خزد

  • And will say, “If I come one bow’s length towards thee, I shall be instantly consumed.” 1890
  • گوید ار آیم به قدر یک کمان ** من به سوی تو بسوزم در زمان

  • How the slave was indignant because no reply to his letter arrived from the king.
  • آشفتن آن غلام از نارسیدن جواب رقعه از قبل پادشاه

  • Truly this desert hath no head or foot (top or bottom). That youth, (being) without a reply to his letter, is aggrieved
  • این بیابان خود ندارد پا و سر ** بی‌جواب نامه خستست آن پسر

  • And says, “Oh, ‘tis a wonder. How did the king give me no reply? Or (perchance) the carrier of the letter behaved treacherously because of the torment (of envy),
  • کای عجب چونم نداد آن شه جواب ** با خیانت کرد رقعه‌بر ز تاب

  • And concealed the letter and did not show it to the king; for he was a hypocrite and (like) a piece of water beneath straw.
  • رقعه پنهان کرد و ننمود آن به شاه ** کو منافق بود و آبی زیر کاه

  • I will write another letter by way of test and seek another accomplished messenger.”
  • رقعه‌ی دیگر نویسم ز آزمون ** دیگری جویم رسول ذو فنون

  • That heedless man ignorantly puts the blame on the Amir and the steward and the letter-carrier. 1895
  • بر امیر و مطبخی و نامه‌بر ** عیب بنهاده ز جهل آن بی‌خبر

  • Never does he go round about (inspect) himself and say, “I have acted perversely, like the idolater in (turning away from’ the true) religion.”
  • هیچ گرد خود نمی‌گردد که من ** کژروی کردم چو اندر دین شمن

  • How the wind blew perversely against Solomon, on whom be peace, because of his lapse.
  • کژ وزیدن باد بر سلیمان علیه‌السلام به سبب زلت او

  • The wind moved perversely against Solomon's throne. Then Solomon said, “O wind, do not creep (along) perversely.”
  • باد بر تخت سلیمان رفت کژ ** پس سلیمان گفت بادا کژ مغژ

  • The wind too said, “Do not move perversely (act wrongfully), O Solomon; and if thou move perversely, be not angry at my perverseness.
  • باد هم گفت ای سیلمان کژ مرو ** ور روی کژ از کژم خشمین مشو