(Though) neither a heavenly voice nor a (Divine) messenger was (ever) beside him, (yet) the ear of his hope was filled with Labbayka;
سوی او نه هاتف و نه پیک بود ** گوش اومیدش پر از لبیک بود
His hope was always saying, without tongue, “Come!” and that call was sweeping (all) weariness from his heart.
بیزبان میگفت اومیدش تعال ** از دلش میروفت آن دعوت ملال
Do not call the pigeon that has learned (to haunt) the roof: drive it away (if you can), for its wings are stuck (to the roof).1990
آن کبوتر را که بام آموختست ** تو مخوان میرانش کان پر دوختست
Do thou, O Radiance of God, Husámu’ddín, drive him (such an one) away (if thou canst), for (’tis) through meeting with thee (that) his spirit has grown up in him.
ای ضیاء الحق حسامالدین برانش ** کز ملاقات تو بر رستست جانش
If thou unconscionably drive away the bird, his spirit, it will still circle about thy roof.
گر برانی مرغ جانش از گزاف ** هم بگرد بام تو آرد طواف
All its grain and food is on thy roof: (while) flying in the zenith, it is (still) intoxicated with (love for) thy snare.
چینه و نقلش همه بر بام تست ** پر زنان بر اوج مست دام تست
If for one moment the spirit stealthily (secretly) disbelieve in rendering thanks to thee, O (thou who art bestowing) victory and favour (upon it),
گر دمی منکر شود دزدانه روح ** در ادای شکرت ای فتح و فتوح
Love, the magistrate who exacts vengeance repeatedly, will lay the fiery cauldron (of separation) on its breast,1995
شحنهی عشق مکرر کینهاش ** طشت آتش مینهد بر سینهاش
Saying, “Come to the Moon and leave the dust behind; Love, the King, calls thee: return with all speed!”
که بیا سوی مه و بگذر ز گرد ** شاه عشقت خواند زوتر باز گرد
I am flying ecstatically, like a pigeon, about this roof and pigeon-house.
گرد این بام و کبوترخانه من ** چون کبوتر پر زنم مستانه من
I am Love's Gabriel, and thou art my Lotus-tree; I am the sick man, and thou art (my) Jesus son of Mary.
جبرئیل عشقم و سدرهم توی ** من سقیمم عیسی مریم توی
Let that pearl-shedding sea (of thine) break into surge: to-day ask kindly after this ailing one.
جوش ده آن بحر گوهربار را ** خوش بپرس امروز این بیمار را
When thou hast become his, the sea (of spiritual mysteries) is his, even though this is the hour of his crisis.2000
چون تو آن او شدی بحر آن اوست ** گرچه این دم نوبت بحران اوست
This (Mathnawí) is only the wailful music that he has uttered; (as for) that which is (kept) hidden (within him), (have) mercy, O Lord!
این خود آن نالهست کو کرد آشکار ** آنچ پنهانست یا رب زینهار
We have two vocal mouths, like the reed: one mouth is hidden in his lips.
دو دهان داریم گویا همچو نی ** یک دهان پنهانست در لبهای وی
One mouth is wailing unto you: it lets (many) a shrill note fall on the air;
یک دهان نالان شده سوی شما ** های هویی در فکنده در هوا
But every one who hath insight knows that the lamentation (issuing) at this end is (inspired) from that end.
لیک داند هر که او را منظرست ** که فغان این سری هم زان سرست
The noise of this reed is from his breaths: the spirit's outcry is from his outcry.2005
دمدمهی این نای از دمهای اوست ** های هوی روح از هیهای اوست
If the reed had no converse with his lip, the reed would not fill the world with (music sweet as) sugar.
گر نبودی با لبش نی را سمر ** نی جهان را پر نکردی از شکر
With whom hast thou slept and from what (whose) side hast thou risen, that thou art so full of agitation, like the sea?
با کی خفتی وز چه پهلو خاستی ** که چنین پر جوش چون دریاستی
Or hast thou recited (the words of the Prophet), “I pass the night with my Lord,” and plunged into the heart of the sea of fire?
یا ابیت عند ربی خواندی ** در دل دریای آتش راندی
The shout (of God), “O fire, be cool,” became a protection to thy spirit, O exemplar (for all).
نعرهی یا نار کونی باردا ** عصمت جان تو گشت ای مقتدا
O Radiance of God, Husám (Sword) religious and spiritual, how can a sun be daubed over with clay?2010
ای ضیاء الحق حسام دین و دل ** کی توان اندود خورشیدی به گل
These lumps of clay (thy detractors) attempted (in vain) to cover up thy sun.
قصد کردستند این گلپارهها ** که بپوشانند خورشید ترا
The rubies in the mountain's heart are brokers (advertisers) of thee; the orchards in (their) laughter (full-blown beauty) are filled to the brim with thee.
در دل که لعلها دلال تست ** باغها از خنده مالامال تست
For one familiar (as I am) with thy manhood, where is a Rustam that I might tell (him) a single barley-corn (thereof) out of (thy) hundred stacks?
محرم مردیت را کو رستمی ** تا ز صد خرمن یکی جو گفتمی
When I wish to sigh forth thy secret, like ‘Alí I put my head down into a well.
چون بخواهم کز سرت آهی کنم ** چون علی سر را فرو چاهی کنم
Since his brethren have vindictive hearts, the bottom of the well is (the) best (place) for my Joseph.2015
چونک اخوان را دل کینهورست ** یوسفم را قعر چه اولیترست
I have become intoxicated, I will set about making a row: what of the well? I will pitch my tent in the open plain.
مست گشتم خویش بر غوغا زنم ** چه چه باشد خیمه بر صحرا زنم
Put the fiery wine in my hand, and then behold the pomp and glory that is enjoyed by the drunken!
بر کف من نه شراب آتشین ** وانگه آن کر و فر مستانه بین
Bid the fakir wait (though he is still) without the treasure, for at this moment we are drowned in the syrup (of union).
منتظر گو باش بی گنج آن فقیر ** زآنک ما غرقیم این دم در عصیر
Now, O fakir, seek refuge with God: do not seek help from me who am drowned;
از خدا خواه ای فقیر این دم پناه ** از من غرقه شده یاری مخواه
For I have no concern with lending support (to you): I have no recollection of myself and my own beard.2020
که مرا پروای آن اسناد نیست ** از خود و از ریش خویشم یاد نیست
How should there be room for wind of the moustache (self-assertion) and water of the face (personal reputation) in the wine in which there is no room for a single hair (of self-existence)?
باد سبلت کی بگنجد و آب رو ** در شرابی که نگنجد تار مو
Hand (him) a heavy (large) goblet, O cup-bearer: deliver the Khwája from his beard and moustache.
در ده ای ساقی یکی رطلی گران ** خواجه را از ریش و سبلت وا رهان
His arrogance is (contemptuously) curling a moustache at us, but he is (really) tearing out his beard in envy of us.
نخوتش بر ما سبالی میزند ** لیک ریش از رشک ما بر میکند
(He is) mated by Him (God), mated by Him, mated by Him, for we are acquainted with his impostures.
مات او و مات او و مات او ** که همیدانیم تزویرات او
The Pír is seeing distinctly, hair by hair, what will become of him (the Khwája) after a hundred years.2025
از پس صد سال آنچ آید ازو ** پیر میبیند معین مو به مو
What does the common man see in the mirror that the Pír does not see in the crude brick (of iron)?
اندر آیینه چه بیند مرد عام ** که نبیند پیر اندر خشت خام
That which the bushy-bearded man never saw in his own house is apparent at once to him who has but a few hairs on his chin.
آنچ لحیانی به خانهی خود ندید ** هست بر کوسه یکایک آن پدید
Go to the Sea of whose fish thou art born: how hast thou fallen, like rubbish, into the beard?
رو به دریایی که ماهیزادهای ** همچو خس در ریش چون افتادهای