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1
1950-1999

  • خواه بین نور از چراغ آخرین ** خواه بین نورش ز شمع غابرین‌‌ 1950
  • Either behold the light (of God) from the lamp of the last (saints), or behold His light from the candle of those who have gone before.
  • در بیان این حدیث که إن لربکم فی أیام دهرکم نفحات ألا فتعرضوا لها
  • Explanation of the Tradition, “Verily, your Lord hath, during the days of your time, certain breathings: oh, address yourselves to (receive) them.”
  • گفت پیغمبر که نفحتهای حق ** اندر این ایام می‌‌آرد سبق‌‌
  • The Prophet said, “In these days the breathings of God prevail:
  • گوش و هش دارید این اوقات را ** در ربایید این چنین نفحات را
  • Keep ear and mind (attentive) to these (spiritual) influences, catch up such-like breathings.”
  • نفحه آمد مر شما را دید و رفت ** هر که را که خواست جان بخشید و رفت‌‌
  • The (Divine) breathing came, beheld you, and departed: it gave life to whom it would, and departed.
  • نفحه‌‌ی دیگر رسید آگاه باش ** تا از این هم وانمانی خواجه‌‌تاش‌‌
  • Another breathing has arrived. Be thou heedful, that thou mayst not miss this one too, O comrade.
  • جان ناری یافت از وی انطفا ** مرده پوشید از بقای او قبا 1955
  • The soul of fire gained therefrom extinction; from its everlastingness the dead (soul) put on the mantle (of eternal life).
  • تازگی و جنبش طوبی است این ** همچو جنبشهای حیوان نیست این‌‌
  • This is the freshness and movement of the Túbá-tree, this is not like the movements of animals.
  • گر در افتد در زمین و آسمان ** زهره‌‌هاشان آب گردد در زمان‌‌
  • If it fall on earth and heaven, their galls will turn to water at once (they will be consumed with terror).
  • خود ز بیم این دم بی‌‌منتها ** باز خوان فأبين أن یحملنها
  • Truly, from fear of this infinite breath (they were filled with dismay): recite (the words of the Qur’án) but they refused to bear it (the trust offered to them).
  • ور نه خود أشفقن منها چون بدی ** گرنه از بیمش دل که خون شدی‌‌
  • Else, how should (the words) they shrank from it have been (in the Qur’án), unless from fear of it the heart of the mountain had become blood?
  • دوش دیگر لون این می‌‌داد دست ** لقمه‌‌ی چندی در آمد ره ببست‌‌ 1960
  • Yesternight this (breath) presented itself (to me) in a different guise (but) some morsels (of food) came in and barred the way.
  • بهر لقمه گشته لقمانی گرو ** وقت لقمان است ای لقمه برو
  • For a morsel's sake a Luqmán has become (held in custody as) a pledge: ’tis the time for Luqmán: begone, O morsel!
  • از هوای لقمه‌‌ی این خار خار ** از کف لقمان همی‌‌جویید خار
  • These pricks (of the flesh) for desire of a morsel! Seek ye always (to draw forth) the thorn from the sole of Luqmán.
  • در کف او خار و سایه‌‌ش نیز نیست ** لیکتان از حرص آن تمییز نیست‌‌
  • In his sole there is (really) no thorn or even the shadow of it, but because of concupiscence ye have not that discernment.
  • خار دان آن را که خرما دیده‌‌ای ** ز آن که بس نان کور و بس نادیده‌‌ای‌‌
  • Know that the thorn is that which thou, because thou art very greedy and very blind, hast deemed to be a date.
  • جان لقمان که گلستان خداست ** پای جانش خسته‌‌ی خاری چراست‌‌ 1965
  • Inasmuch as Luqmán's spirit is the rose-garden of God, why is the foot of his spirit wounded by a thorn?
  • اشتر آمد این وجود خار خوار ** مصطفی زادی بر این اشتر سوار
  • This thorn-eating existence is (like) a camel, and upon this camel one born of Mustafá (Mohammed) is mounted.
  • اشترا تنگ گلی بر پشت تست ** کز نسیمش در تو صد گلزار رست‌‌
  • O camel, on thy back is a bale of roses, from the perfume of which a hundred rosaries grew within thee.
  • میل تو سوی مغیلان است و ریگ ** تا چه گل چینی ز خار مرده‌‌ریگ‌‌
  • Thy inclination is towards thorn-bushes and sand: I wonder what roses thou wilt gather from worthless thorns.
  • ای بگشته زین طلب از کو به کو ** چند گویی کین گلستان کو و کو
  • O thou who in this search hast roamed from one quarter to another, how long wilt thou say, “Where, where is this rose-garden?”
  • پیش از آن کین خار پا بیرون کنی ** چشم تاریک است جولان چون کنی‌‌ 1970
  • Until thou extract this thorn in thy foot, thine eye is dark (blind): how wilt thou go about?
  • آدمی کاو می‌‌نگنجد در جهان ** در سر خاری همی‌‌گردد نهان‌‌
  • Man, who is not contained in the world, becomes hidden in the point of a thorn!
  • مصطفی آمد که سازد هم دمی ** کلمینی یا حمیراء کلمی‌‌
  • Mustafá (Mohammed) came (into the world) to make harmony: (he would say) “Speak to me, O Humayrá, speak!”
  • ای حمیراء اندر آتش نه تو نعل ** ناز نعل تو شود این کوه لعل‌‌
  • O Humayrá, put the horse-shoe in the fire, that by means of thy horse-shoe this mountain may become (glowing with love, like) rubies.
  • این حمیراء لفظ تانیث است و جان ** نام تانیث‌‌اش نهند این تازیان‌‌
  • This “Humayrá” is a feminine word, and the Arabs call the (word for) “spirit” feminine;
  • لیک از تانیث جان را باک نیست ** روح را با مرد و زن اشراک نیست‌‌ 1975
  • But there is no fear (harm) to the Spirit from being feminine: the Spirit has no association (nothing in common) with man and woman.
  • از مونث وز مذکر برتر است ** این نه آن جان است کز خشک و تر است‌‌
  • It is higher than feminine and masculine: this is not that spirit which is composed of dryness and moisture.
  • این نه آن جان است کافزاید ز نان ** یا گهی باشد چنین گاهی چنان‌‌
  • This is not that spirit which is increased by (eating) bread, or which is sometimes like this and sometimes like that.
  • خوش کننده ست و خوش و عین خوشی ** بی‌‌خوشی نبود خوشی ای مرتشی‌‌
  • It is a doer of (what is) sweet, and (it is) sweet, and the essence of sweetness. Without (inward) sweetness there is no sweetness, O taker of bribes!
  • چون تو شیرین از شکر باشی بود ** کان شکر گاهی ز تو غایب شود
  • When thou art (made) sweet by sugar, it may be that at some time that sugar will vanish from thee;
  • چون شکر گردی ز تاثیر وفا ** پس شکر کی از شکر باشد جدا 1980
  • (But) when thou becomest sugar from the effect produced by faithfulness, then how should sugar be parted from sugar?
  • عاشق از خود چون غذا یابد رحیق ** عقل آن جا گم شود گم ای رفیق‌‌
  • When the lover (of God) is fed from (within) himself with pure wine, there reason becomes lost, lost, O comrade.
  • عقل جزوی عشق را منکر بود ** گر چه بنماید که صاحب سر بود
  • Partial (discursive) reason is a denier of Love, though it may give out that it is a confidant.
  • زیرک و داناست اما نیست نیست ** تا فرشته لا نشد اهریمنی است‌‌
  • It is clever and knowing, but it is not naught (devoid of self-existence): until the angel has become naught, he is an Ahriman (Devil).
  • او به قول و فعل یار ما بود ** چون به حکم حال آیی لا بود
  • It (partial reason) is our friend in word and deed, (but) when you come to the case of inward feeling (ecstasy), it is naught (of no account).
  • لا بود چون او نشد از هست نیست ** چون که طوعا لا نشد کرها بسی است‌‌ 1985
  • It is naught because it did not (pass away) from existence and become nonexistent: since it did not become naught willingly, (it must become naught nevertheless, for) there is many a one (who became naught, i.e. died) unwillingly.
  • جان کمال است و ندای او کمال ** مصطفی گویان ارحنا یا بلال‌‌
  • The Spirit is perfection and its call is perfection: Mustafá (Mohammed) used to say, “Refresh us, O Bilál!
  • ای بلال افراز بانگ سلسلت ** ز آن دمی کاندر دمیدم در دلت‌‌
  • O Bilál, lift up thy mellifluous voice (drawn) from that breath which I breathed into thy heart,
  • ز آن دمی کادم از آن مدهوش گشت ** هوش اهل آسمان بی‌‌هوش گشت‌‌
  • From that breath by which Adam was dumbfounded and the wits of the people of Heaven were made witless.”
  • مصطفی بی‌‌خویش شد ز آن خوب صوت ** شد نمازش از شب تعریس فوت‌‌
  • Mustafá became beside himself at that beautiful voice: his prayer escaped him (was left unperformed) on the night of the ta‘rís.
  • سر از آن خواب مبارک بر نداشت ** تا نماز صبحدم آمد به چاشت‌‌ 1990
  • He did not raise his head from that blessed sleep until the (time of the) dawn prayer had advanced to (the time of) forenoon.
  • در شب تعریس پیش آن عروس ** یافت جان پاک ایشان دستبوس‌‌
  • On the night of the ta‘rís his holy spirit gained (the privilege of) kissing hands in the presence of the Bride.
  • عشق و جان هر دو نهانند و ستیر ** گر عروسش خوانده‌‌ام عیبی مگیر
  • Love and the Spirit are, both of them, hidden and veiled: if I have called Him (God) the Bride, do not find fault.
  • از ملولی یار خامش کردمی ** گر همو مهلت بدادی یک دمی‌‌
  • I would have been silent from (fear of) the Beloved's displeasure, if He had granted me a respite for one moment,
  • لیک می‌‌گوید بگو هین عیب نیست ** جز تقاضای قضای غیب نیست‌‌
  • But He keeps saying, “Say on! Come, ’tis no fault, ’tis but the requirement of the (Divine) destiny in the World Unseen.”
  • عیب باشد کاو نبیند جز که عیب ** عیب کی بیند روان پاک غیب‌‌ 1995
  • The fault is (in him) who sees nothing but fault: how should the Pure Spirit of the Invisible see fault?
  • عیب شد نسبت به مخلوق جهول ** نی به نسبت با خداوند قبول‌‌
  • Fault arises (only) in relation to the ignorant creature, not in relation to the Lord of favour (clemency).
  • کفر هم نسبت به خالق حکمت است ** چون به ما نسبت کنی کفر آفت است‌‌
  • Infidelity, too, is wisdom in relation to the Creator, (but) when you impute it to us, infidelity is a noxious thing.
  • ور یکی عیبی بود با صد حیات ** بر مثال چوب باشد در نبات‌‌
  • And if there be one fault together with a hundred advantages (excellences), it resembles the wood (woody stalk) in the sugarcane.
  • در ترازو هر دو را یکسان کشند ** ز آن که آن هر دو چو جسم و جان خوشند
  • Both (sugar and stalk) alike are put into the scales, because they both are sweet like body and soul.