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1
2103-2127

  • (Whilst) his soul was lingering there in the spacious demesne of His (God's) mercy and beneficence.
  • مول مولی می‌‌زد آن جا جان او ** در فضای رحمت و احسان او
  • How the heavenly voice spoke to ‘Umar, may God be well-pleased with him, while he was asleep, saying, “Give a certain sum of gold from the public treasury to the man who is sleeping in the graveyard.”
  • ر خواب گفتن هاتف مر عمر را که چندین زر از بیت المال به آن مرده ده که در گورستان خفته است‌‌
  • Then God sent such a drowsiness upon ‘Umar that he was unable to keep himself from slumber.
  • آن زمان حق بر عمر خوابی گماشت ** تا که خویش از خواب نتوانست داشت‌‌
  • He fell into amazement saying, “This is (a thing) unknown. This has fallen from the Unseen, ’tis not without purpose.” 2105
  • در عجب افتاد کاین معهود نیست ** این ز غیب افتاد بی‌‌مقصود نیست‌‌
  • He laid his head down, and slumber overtook him. He dreamed that a voice came to him from God: his spirit heard
  • سر نهاد و خواب بردش خواب دید ** کامدش از حق ندا جانش شنید
  • That voice which is the origin of every cry and sound: that indeed is the (only) voice, and the rest are echoes.
  • آن ندایی کاصل هر بانگ و نواست ** خود ندا آن است و این باقی صداست‌‌
  • Turcoman and Kurd and Persian-speaking man and Arab have understood that voice without (help of) ear or lip.
  • ترک و کرد و پارسی گو و عرب ** فهم کرده آن ندا بی‌‌گوش و لب‌‌
  • Ay, (but) what of Turcomans, Persians, and Ethiopians? (Even) wood and stone have understood that voice.
  • خود چه جای ترک و تاجیک است و زنگ ** فهم کرده ست آن ندا را چوب و سنگ‌‌
  • Every moment there is coming from Him (the call), “Am not I (your Lord)?” and substance and accidents are becoming existent. 2110
  • هر دمی از وی همی‌‌آید أ لست ** جوهر و اعراض می‌‌گردند هست‌‌
  • If (the answer) “Yea” is not coming from them, yet their coming from non-existence (into existence) is (equivalent to) “Yea.”
  • گر نمی‌‌آید بلی‌‌ ز یشان ولی ** آمدنشان از عدم باشد بلی‌‌
  • Listen to a goodly tale in explanation of what I have said concerning the (spiritual) apprehension of (possessed by) stone and wood.
  • ز آن چه گفتم من ز فهم سنگ و چوب ** در بیانش قصه‌‌ای هش دار خوب‌‌
  • How the moaning pillar complained when they made a pulpit for the Prophet, on whom be peace—for the multitude had become great, and said, “We do not see thy blessed face when thou art exhorting us”—and how the Prophet and his Companions heard that complaint, and how Mustafá conversed with the pillar in clear language.
  • نالیدن ستون حنانه چون برای پیغامبر علیه السلام منبر ساختند که جماعت انبوه شد گفتند ما روی مبارک تو را به هنگام وعظ نمی‌‌بینیم و شنیدن رسول و صحابه آن ناله را و سؤال و جواب مصطفی صلی الله علیه و اله و سلم با ستون صریح‌‌
  • The moaning pillar was complaining of (its) separation from the Prophet, just as rational beings (might do).
  • استن حنانه از هجر رسول ** ناله می‌‌زد همچو ارباب عقول‌‌
  • The Prophet said, “O pillar, what dost thou want?” It said, “My soul is turned to blood because of parting from thee.
  • گفت پیغمبر چه خواهی ای ستون ** گفت جانم از فراقت گشت خون‌‌
  • I was thy support: (now) thou hast run away from me: thou hast devised a place to lean against upon the pulpit.” 2115
  • مسندت من بودم از من تاختی ** بر سر منبر تو مسند ساختی‌‌
  • “Dost thou desire,” said he, “to be made a date-palm, (so that) the people of the East and the West shall gather fruit from thee?
  • گفت خواهی که ترا نخلی کنند ** شرقی و غربی ز تو میوه چنند
  • Or that He (God) should make thee a cypress in yonder world, so that thou wilt remain everlastingly fresh and flourishing?”
  • یا در آن عالم حقت سروی کند ** تا تر و تازه بمانی تا ابد
  • It replied, “I desire that whereof the life is enduring for ever.” Hearken, O heedless one! Be not thou less than a piece of wood!
  • گفت آن خواهم که دایم شد بقاش ** بشنو ای غافل کم از چوبی مباش‌‌
  • He (the Prophet) buried that pillar in the earth, that it may be raised from the dead, like mankind, on the day of Resurrection,
  • آن ستون را دفن کرد اندر زمین ** تا چو مردم حشر گردد یوم دین‌‌
  • That (hence) thou mayst know that every one whom God has called (to Himself) remains disengaged from all the work of this world. 2120
  • تا بدانی هر که را یزدان بخواند ** از همه کار جهان بی‌‌کار ماند
  • Whosoever hath his work and business from God, gains admission there and goes forth from (abandons worldly) work.
  • هر که را باشد ز یزدان کار و بار ** یافت بار آن جا و بیرون شد ز کار
  • He that hath no gift (portion) of spiritual mysteries, how should he believe in the complaining of inanimate things?
  • آن که او را نبود از اسرار داد ** کی کند تصدیق او ناله‌‌ی جماد
  • He says “Yes,” not from his heart (but) for agreement's sake, lest people should say that he is a hypocrite (in his religion).
  • گوید آری نه ز دل بهر وفاق ** تا نگویندش که هست اهل نفاق‌‌
  • Unless there were knowers of the (Divine) command “Be!”, this doctrine (that inanimate things are capable of speech) would have been rejected in the world.
  • گر نیندی واقفان امر کن ** در جهان رد گشته بودی این سخن‌‌
  • Myriads of conformists and legalists are cast into doubt by a half-imagination, 2125
  • صد هزاران ز اهل تقلید و نشان ** افکندشان نیم وهمی در گمان‌‌
  • For their conformity and their drawing evidence from logical proofs and all their wings and wing-feathers (every means which they employ in order to arrive at the truth) depend on opinion.
  • که به ظن تقلید و استدلالشان ** قایم است و جمله پر و بالشان‌‌
  • The vile Devil raises a doubt (in their minds): all these blind ones fall in headlong.
  • شبهه‌‌ای انگیزد آن شیطان دون ** در فتند این جمله کوران سر نگون‌‌