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5
1307-1331

  • گریه‌ی او نه از غمست و نه از فرح  ** روح داند گریه‌ی عین الملح 
  • His weeping is neither from sorrow nor from joy: (only) the spirit knows the weeping of (him who is) the fountain of beauties.
  • گریه‌ی او خنده‌ی او آن سریست  ** زانچ وهم عقل باشد آن بریست 
  • His weeping, his laughter—(both) are of Yonder (World) and transcend all that the intellect may conceive.
  • آب دیده‌ی او چو دیده‌ی او بود  ** دیده‌ی نادیده دیده کی شود 
  • His tears are like his eye: how should the sightless eye become a (seeing) eye?
  • آنچ او بیند نتان کردن مساس  ** نه از قیاس عقل و نه از راه حواس  1310
  • That which he sees cannot be touched (apprehended) either by the analogical judgement of the intellect or by way of the senses.
  • شب گریزد چونک نور آید ز دور  ** پس چه داند ظلمت شب حال نور 
  • Night flees when Light comes from afar: what, then, should the darkness of Night know concerning Light?
  • پشه بگریزد ز باد با دها  ** پس چه داند پشه ذوق بادها 
  • The gnat flees from the keen wind: what, then, should the gnat know of the (delicious) savour of the winds?
  • چون قدیم آید حدث گردد عبث  ** پس کجا داند قدیمی را حدث 
  • When the Eternal comes, the temporal is made vain: what, then, should the temporal know of Eternity?
  • بر حدث چون زد قدم دنگش کند  ** چونک کردش نیست هم‌رنگش کند 
  • When Eternity comes in contact with the temporal, it strikes it dumb; when it has naughted it, it makes it homogeneous (with itself).
  • گر بخواهی تو بیایی صد نظیر  ** لیک من پروا ندارم ای فقیر  1315
  • You can find a hundred parallels (of this sort) if you wish, but I do not care (to supply them), O dervish.
  • این الم و حم این حروف  ** چون عصای موسی آمد در وقوف 
  • This Alif-Lám-Mím and Há-Mím—these Letters become, on (real) comprehension (of their meaning), like the rod of Moses.
  • حرفها ماند بدین حرف از برون  ** لیک باشد در صفات این زبون 
  • The (other) letters resemble these Letters outwardly but are subject (to them) in respect of the (sublime) attributes of the latter.
  • هر که گیرد او عصایی ز امتحان  ** کی بود چون آن عصا وقت بیان 
  • A staff that any one takes (in his hand) for trial—how should it be like that staff (of Moses) at the moment of elucidation (i.e. when its true nature became apparent)?
  • عیسویست این دم نه هر باد و دمی  ** که برآید از فرح یا از غمی 
  • This Breath is (like the breath) of Jesus (in its effects); it is not (like) any wind and breath that arises from joy or sorrow.
  • این الم است و حم ای پدر  ** آمدست از حضرت مولی البشر  1320
  • This Alif-Lám-Mím and Há-Mím, O father, have come from the presence of the Lord of Mankind.
  • هر الف لامی چه می‌ماند بدین  ** گر تو جان داری بدین چشمش مبین 
  • What resemblance has any (other) alif-lám to these? Do not regard them with this (external) eye, if you have a (rational) soul.
  • گر چه ترکیبش حروفست ای همام  ** می‌بماند هم به ترکیب عوام 
  • Although they are composed of letters, O sire, and resemble the composition of (words used by) the common folk, (yet they are not the same).
  • هست ترکیب محمد لحم و پوست  ** گرچه در ترکیب هر تن جنس اوست 
  • Mohammed is composed of flesh and skin; (but he is unique) although every body is homogeneous with him in its composition.
  • گوشت دارد پوست دارد استخوان  ** هیچ این ترکیب را باشد همان 
  • It hath flesh, it hath skin and bone; (yet) has this (ordinary) constitution the same (qualities as his)?
  • که اندر آن ترکیب آمد معجزات  ** که همه ترکیبها گشتند مات  1325
  • (No); for in that constitution (of Mohammed) there appeared miracles by which all (other) constitutions were vanquished.
  • هم‌چنان ترکیب حم کتاب  ** هست بس بالا و دیگرها نشیب 
  • Likewise, the composition of the (Letters) Há-Mím in the (Holy) Book is exceedingly lofty, while the others are low (in comparison),
  • زانک زین ترکیب آید زندگی  ** هم‌چو نفخ صور در درماندگی 
  • Because from this composition comes life, like the blast of the trumpet (of Resurrection), (to those) in helplessness.
  • اژدها گردد شکافد بحر را  ** چون عصا حم از داد خدا 
  • By the dispensation of God Há-Mím becomes a dragon and cleaves the sea like the rod (of Moses).
  • ظاهرش ماند به ظاهرها ولیک  ** قرص نان از قرص مه دورست نیک 
  • Its external appearance resembles (other) appearances, but the disc (round cake) of bread is very far from (being) the disc of the moon.
  • گریه‌ی او خنده‌ی او نطق او  ** نیست از وی هست محض خلق هو  1330
  • His (the Shaykh's) weeping, his laughter, and his speech are not from him: they are the pure nature of Hú (God).
  • چونک ظاهرها گرفتند احمقان  ** وآن دقایق شد ازیشان بس نهان 
  • Since the foolish took (only) the external appearances (into consideration), and (since) the subtleties (inward aspects) were very much hidden from them,