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4
1835-1884

  • بعد چندین سال می‌زاید شهی ** می‌زند بر آسمانها خرگهی 1835
  • After such and such a number of years a king will be born (here): he will pitch a tent above the heavens.
  • رویش از گلزار حق گلگون بود ** از من او اندر مقام افزون بود
  • His face will be coloured with roses from the rosery of God: he will surpass me in station.”
  • چیست نامش گفت نامش بوالحسن ** حلیه‌اش وا گفت ز ابرو و ذقن
  • (The disciple asked), “What is his name?” He replied, “His name is Bu ’l- Hasan,” and described his features—his eyebrows and chin;
  • قد او و رنگ او و شکل او ** یک به یک واگفت از گیسو و رو
  • He described his height and his complexion and his figure and spoke in detail of his locks of hair and his face.
  • حلیه‌های روح او را هم نمود ** از صفات و از طریقه و جا و بود
  • He also declared his spiritual features—his qualities and the way (he should follow in his religion) and his (spiritual) rank and estate.
  • حلیه‌ی تن هم‌چو تن عاریتیست ** دل بر آن کم نه که آن یک ساعتیست 1840
  • The bodily features, like the body (itself), are borrowed (transient): set not your heart on them, for they are lasting (only) one hour.
  • حلیه‌ی روح طبیعی هم فناست ** حلیه‌ی آن جان طلب کان بر سماست
  • The features of the natural (animal) spirit also are perishable: seek the features of that spirit which is above the sky.
  • جسم او هم‌چون چراغی بر زمین ** نور او بالای سقف هفتمین
  • Its body is on the earth, like a lamp, (but) its light is above the Seventh Roof (of heaven).
  • آن شعاع آفتاب اندر وثاق ** قرص او اندر چهارم چارطاق
  • Those rays of the sun are in the house, (but) their orb is in the Fourth Dome (of heaven).
  • نقش گل در زیربینی بهر لاغ ** بوی گل بر سقف و ایوان دماغ
  • The form of the rose is (placed) beneath the nose for idle pleasure's sake, (but) the scent of the rose is on the roof and palace of the brain.
  • مرد خفته در عدن دیده فرق ** عکس آن بر جسم افتاده عرق 1845
  • A man asleep sees terror (dreams of something which terrifies him) at Aden: the reflexion thereof appears as sweat on his body.
  • پیرهن در مصر رهن یک حریص ** پر شده کنعان ز بوی آن قمیص
  • The shirt (of Joseph) was in Egypt in the keeping of one exceedingly careful (of it): (the land of) Canaan was filled with the (sweet) scent of that shirt.
  • بر نبشتند آن زمان تاریخ را ** از کباب آراستند آن سیخ را
  • Thereupon they wrote down the (predicted) date: they adorned the spit with the meat for roasting.
  • چون رسید آن وقت و آن تاریخ راست ** زاده شد آن شاه و نرد ملک باخت
  • When the right time and date arrived, that (spiritual) king was born and played the dice of empire.
  • از پس آن سالها آمد پدید ** بوالحسن بعد وفات بایزید
  • After those years (had passed), Bu ’l-Hasan appeared (in the world) after the death of Báyazíd.
  • جمله‌ی خوهای او ز امساک وجود ** آن‌چنان آمد که آن شه گفته بود 1850
  • All his dispositions, (whether in the way) of withholding tenaciously or bestowing liberally, proved to be such as that (spiritual) king (Báyazíd) had foretold.
  • لوح محفوظ است او را پیشوا ** از چه محفوظست محفوظ از خطا
  • His (Báyazíd's) guide is “the guarded tablet.” From what is it guarded? It is guarded from error.
  • نه نجومست و نه رملست و نه خواب ** وحی حق والله اعلم بالصواب
  • The inspiration of God is not (like) astrology or geomancy or dreams—and God best knoweth what is right.
  • از پی روپوش عامه در بیان ** وحی دل گویند آن را صوفیان
  • 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.
  • وحی دل گیرش که منظرگاه اوست ** چون خطا باشد چو دل آگاه اوست
  • 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?
  • مومنا ینظر به نور الله شدی ** از خطا و سهو آمن آمدی 1855
  • O true believer, thou hast become seeing by the light of God: thou hast become secure from error and inadvertence.
  • نقصان اجرای جان و دل صوفی از طعام الله
  • The reduction of the allowance of God’s food for the soul and heart of the Súfí .
  • صوفیی از فقر چون در غم شود ** عین فقرش دایه و مطعم شود
  • How should a Súfí be grieved on account of poverty? The very essence of poverty becomes his nurse and his food,
  • زانک جنت از مکاره رسته است ** رحم قسم عاجزی اشکسته است
  • Because Paradise hath grown from things disliked and Mercy is the portion of one who is helpless and broken.
  • آنک سرها بشکند او از علو ** رحم حق و خلق ناید سوی او
  • He that haughtily breaks the heads (of people), the mercy of God and His creatures cometh not towards him.
  • این سخن آخر ندارد وان جوان ** از کمی اجرای نان شد ناتوان
  • This topic hath no end, and that youth (the slave) has been deprived of strength by the reduction of his bread-allowance.
  • شاد آن صوفی که رزقش کم شود ** آن شبه‌ش در گردد و اویم شود 1860
  • Happy is the Súfí whose daily bread is reduced: his bead becomes a pearl, and he becomes the Sea.
  • زان جرای خاص هر که آگاه شد ** او سزای قرب و اجری‌گاه شد
  • 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 روح چون نقصان شود ** جانش از نقصان آن لرزان شود
  • When there is a reduction of that spiritual allowance, his spirit trembles on account of its reduction;
  • پس بداند که خطایی رفته است ** که سمن‌زار رضا آشفته است
  • (For) then he knows that a fault has been committed (by him) which has ruffled the jasmine-bed of (Divine) approbation,
  • هم‌چنانک آن شخص از نقصان کشت ** رقعه سوی صاحب خرمن نبشت
  • 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.
  • رقعه‌اش بردند پیش میر داد ** خواند او رقعه جوابی وا نداد 1865
  • They brought his letter to the lord of justice: he read the letter and returned no answer.
  • گفت او را نیست الا درد لوت ** پس جواب احمق اولیتر سکوت
  • He said, “He hath no care but for (the loss of) viands: silence, then, is the best answer to a fool.
  • نیستش درد فراق و وصل هیچ ** بند فرعست او نجوید اصل هیچ
  • 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.
  • احمقست و مرده‌ی ما و منی ** کز غم فرعش فراغ اصل نی
  • 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.”
  • آسمانها و زمین یک سیب دان ** کز درخت قدرت حق شد عیان
  • Deem the skies and the earth to be an apple that appeared from the tree of Divine Power.
  • تو چه کرمی در میان سیب در ** وز درخت و باغبانی بی‌خبر 1870
  • Thou art as a worm in the midst of the apple and art ignorant of the tree and the gardener.
  • آن یکی کرمی دگر در سیب هم ** لیک جانش از برون صاحب‌علم
  • The other worm’ too is in the apple, but its spirit is outside, bearing the banner aloft.
  • جنبش او وا شکافد سیب را ** بر نتابد سیب آن آسیب را
  • Its (the worm’s) movement splits the apple asunder: the apple cannot endure that shock.
  • بر دریده جنبش او پرده‌ها ** صورتش کرمست و معنی اژدها
  • Its movement has rent (all) veils: its form is (that of) a worm, but its reality is a dragon.
  • آتش که اول ز آهن می‌جهد ** او قدم بس سست بیرون می‌نهد
  • The fire that first darts from (the impact of) the steel puts forth its foot very feebly.
  • دایه‌اش پنبه‌ست اول لیک اخیر ** می‌رساند شعله‌ها او تا اثیر 1875
  • Cotton is its nurse at first, but in the end it carries its flames up to the aether.
  • مرد اول بسته‌ی خواب و خورست ** آخر الامر از ملایک برترست
  • At first, man is in bondage to sleep and food; ultimately he is higher than the angels.
  • در پناه پنبه و کبریتها ** شعله و نورش برآیدت بر سها
  • Under the protection of cotton and sulphur matches his flame and light rises above Suhá.
  • عالم تاریک روشن می‌کند ** کنده‌ی آهن به سوزن می‌کند
  • He illuminates the dark world: he tears the iron fetter (in pieces) with a needle.
  • گرچه آتش نیز هم جسمانی است ** نه ز روحست و نه از روحانی است
  • Though the fire too is connected with the body, is ‘it not derived from the spirit and the spiritual?
  • جسم را نبود از آن عز بهره‌ای ** جسم پیش بحر جان چون قطره‌ای 1880
  • The body hath no share in that glory: the body is as a drop of water in comparison with the sea of the spirit.
  • جسم از جان روزافزون می‌شود ** چون رود جان جسم بین چون می‌شود
  • The days of the body are increased by the spirit: mark what becomes of the body when the spirit goes (from it).
  • حد جسمت یک دو گز خود بیش نیست ** جان تو تا آسمان جولان‌کنیست
  • The range of thy body is an ell or two, no more: thy spirit is a maker of swift flights to heaven.
  • تا به بغداد و سمرقند ای همام ** روح را اندر تصور نیم گام
  • In the spirit’s imagination, O prince, ‘tis (but) half a step to Baghdad and Samarcand.
  • دو درم سنگست پیه چشمتان ** نور روحش تا عنان آسمان
  • The fat (white) of thine eye is two dirhems in weight: the light of its spirit (reaches) to the lofty region of the sky.