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1
1395-1444

  • Purge thy heart's eye of hair and defect, and then hope to behold his palace. 1395
  • چشم دل از مو و علت پاک آر ** و آن گهان دیدار قصرش چشم دار
  • Whoever hath a spirit purged of (sensual) desires will at once behold the Presence and the Holy Porch.
  • هر که را هست از هوسها جان پاک ** زود بیند حضرت و ایوان پاک‌‌
  • When Mohammed was purged of this fire and smoke (of human passions), wheresoever he turned his face, was the Face of Allah.
  • چون محمد پاک شد زین نار و دود ** هر کجا رو کرد وجه الله بود
  • Inasmuch as thou art a friend to the evil suggestions of the malign one (Satan), how wilt thou know (the true meaning of) There is the Face of Allah?
  • چون رفیقی وسوسه‌‌ی بد خواه را ** کی بدانی ثم وجه الله را
  • Every one in whose breast the gate is opened will behold from every city the sun (shining).
  • هر که را باشد ز سینه فتح باب ** او ز هر شهری ببیند آفتاب‌‌
  • God is manifest amongst others as the moon amidst the stars. 1400
  • حق پدید است از میان دیگران ** همچو ماه اندر میان اختران‌‌
  • Lay two finger-ends on thy two eyes, and wilt thou see aught of the world? Deal justly (confess that thou wilt see nothing).
  • دو سر انگشت بر دو چشم نه ** هیچ بینی از جهان انصاف ده‌‌
  • If thou dost not see this world, (yet) it is not non-existent: the fault lies not save in the finger of thy evil self.
  • گر نبینی این جهان معدوم نیست ** عیب جز ز انگشت نفس شوم نیست‌‌
  • Come, lift the finger from thine eye, and then behold whatsoever thou wishest.
  • تو ز چشم انگشت را بردار هین ** و آن گهانی هر چه می‌‌خواهی ببین‌‌
  • To Noah his people said, ‘Where is the Divine recompense?’ He said, ‘On the other side of they cover themselves with their garments.
  • نوح را گفتند امت کو ثواب ** گفت او ز آن سوی و استغشوا ثیاب‌‌
  • Ye have wrapped your faces and heads in your clothes: of necessity ye have eyes and see not.’ 1405
  • رو و سر در جامه‌‌ها پیچیده‌‌اید ** لا جرم با دیده و نادیده‌‌اید
  • Man is eye, and (all) the rest is (worthless) skin: the sight of that (eye) is (consists in) seeing the Beloved.
  • آدمی دید است و باقی پوست است ** دید آن است آن که دید دوست است‌‌
  • When there is not sight of the Beloved, it (the eye) is better blind; the beloved who is not everlasting is better afar (away and out of sight).”
  • چون که دید دوست نبود کور به ** دوست کاو باقی نباشد دور به‌‌
  • When the ambassador of Rúm admitted these fresh (spiritual) words into his hearing (gave ear to them), he became more full of longing.
  • چون رسول روم این الفاظ تر ** در سماع آورد شد مشتاق‌‌تر
  • He fixed his eye on seeking ‘Umar, he let his baggage and horse be lost.
  • دیده را بر جستن عمر گماشت ** رخت را و اسب را ضایع گذاشت‌‌
  • He was going in every direction after that man of (great) accomplishment, inquiring madly for him, 1410
  • هر طرف اندر پی آن مرد کار ** می‌‌شدی پرسان او دیوانه‌‌وار
  • Saying, “Can there be in the world such a man, and he be hid, like the spirit, from the world?”
  • کاین چنین مردی بود اندر جهان ** وز جهان مانند جان باشد نهان‌‌
  • He sought him, that he might be as a slave to him: inevitably the seeker is a finder.
  • جست او را تاش چون بنده بود ** لا جرم جوینده یابنده بود
  • An Arab woman of the desert saw that he was a stranger-guest. “Look,” said she, “there is ‘Umar under that palm.
  • دید اعرابی زنی او را دخیل ** گفت عمر نک به زیر آن نخیل‌‌
  • There he is under the palm-tree, apart from the people: behold the Shadow of God asleep in the shade!”
  • زیر خرما بن ز خلقان او جدا ** زیر سایه خفته بین سایه‌‌ی خدا
  • How the ambassador of Rúm found the Commander of the Faithful, ‘Umar, may God be well-pleased with him, sleeping under the tree.
  • یافتن رسول روم عمر را خفته در زیر درخت‌‌
  • He came thither and stood afar off; he saw 'Umar and fell a-trembling. 1415
  • آمد او آن جا و از دور ایستاد ** مر عمر را دید و در لرز اوفتاد
  • An awe came upon the ambassador from that slumbering man, a sweet ecstasy lodged in his soul.
  • هیبتی ز آن خفته آمد بر رسول ** حالتی خوش کرد بر جانش نزول‌‌
  • Love and awe are contrary to each other: he saw these two contraries united in his heart.
  • مهر و هیبت هست ضد همدگر ** این دو ضد را دید جمع اندر جگر
  • He said to himself: “I have seen (many) kings, I have been great (in esteem) and chosen (for honour) in the presence of sultans:
  • گفت با خود من شهان را دیده‌‌ام ** پیش سلطانان مه و بگزیده‌‌ام‌‌
  • I had no awe or dread of kings, (but) awe of this man has robbed me of my wits.
  • از شهانم هیبت و ترسی نبود ** هیبت این مرد هوشم را ربود
  • I have gone into a jungle of lions and leopards, and my face did not change colour because of them; 1420
  • رفته‌‌ام در بیشه‌‌ی شیر و پلنگ ** روی من ز یشان نگردانید رنگ‌‌
  • Often where the ranks are arrayed on the field of battle have I become (fierce) as a lion at the time when the affair is grievous (desperate);
  • بس شده‌‌ستم در مصاف و کارزار ** همچو شیر آن دم که باشد کار زار
  • Many a heavy blow have I suffered and inflicted, I have been stouter in heart than (all) the others.
  • بس که خوردم بس زدم زخم گران ** دل قوی تر بوده‌‌ام از دیگران‌‌
  • This man is asleep on the earth, unarmed, (and yet) I am trembling in my seven limbs (my whole body): what is this?
  • بی‌‌سلاح این مرد خفته بر زمین ** من به هفت اندام لرزان چیست این‌‌
  • This is awe of God, it is not from created beings, it is not awe of this man who wears the frock of a dervish.
  • هیبت حق است این از خلق نیست ** هیبت این مرد صاحب دلق نیست‌‌
  • Whoever is afraid of God and has chosen fear of God (as his religion), the Jinn and mankind and every one who sees (him) are afraid of him.” 1425
  • هر که ترسید از حق و تقوی گزید ** ترسد از وی جن و انس و هر که دید
  • Thus meditating, he folded his hands reverently. After a while ‘Umar sprang up from sleep.
  • اندر این فکرت به حرمت دست بست ** بعد یک ساعت عمر از خواب جست‌‌
  • How the ambassador of Rúm saluted the Commander of the Faithful, may God be well pleased with him.
  • سلام کردن رسول روم بر عمر
  • He did homage to ‘Umar and salaamed: the Prophet said, “(First) the salaam, then the talk.”
  • کرد خدمت مر عمر را و سلام ** گفت پیغمبر سلام آن گه کلام‌‌
  • Then he (‘Umar) said, “To thee (greeting),” called him (to come) forward, reassured him, and bade him sit down by his side.
  • پس علیکش گفت و او را پیش خواند ** ایمنش کرد و به پیش خود نشاند
  • Fear ye not is the hospitality offered to those who fear: that is proper (entertainment) for one who is afraid.
  • لا تخافوا هست نزل خایفان ** هست در خور از برای خایف آن‌‌
  • When any one is afraid, they make him (feel) secure; they soothe (his) fearful heart. 1430
  • هر که ترسد مر و را ایمن کنند ** مر دل ترسنده را ساکن کنند
  • How should you say “Fear not” to one who has no fear? Why give lessons (to him)? He needs no lessons.
  • آن که خوفش نیست چون گویی مترس ** درس چه دهی نیست او محتاج درس‌‌
  • He (‘Umar) made that disturbed mind (be) of good cheer and made his desolate heart (be) flourishing (happy).
  • آن دل از جا رفته را دل شاد کرد ** خاطر ویرانش را آباد کرد
  • Afterwards he addressed to him subtle discourses and (spoke) of the holy attributes of God—how good a Friend is He!—
  • بعد از آن گفتش سخنهای دقیق ** وز صفات پاک حق نعم الرفیق‌‌
  • And of the loving kindnesses of God to the Abdál (saints), in order that he (the ambassador) might know (the meaning of) maqám (permanent station) and hál (passing state).
  • وز نوازشهای حق ابدال را ** تا بداند او مقام و حال را
  • The hál is like the unveiling of that beauteous bride, while the maqám is the (king's) being alone with the bride. 1435
  • حال چون جلوه ست ز آن زیبا عروس ** وین مقام آن خلوت آمد با عروس‌‌
  • The unveiling is witnessed by the king and by others as well, (but) at the time of being alone (with the bride) there is no one except the mighty king.
  • جلوه بیند شاه و غیر شاه نیز ** وقت خلوت نیست جز شاه عزیز
  • The bride unveils before nobles and commons (alike); in the bridal chamber the king is (alone) with the bride.
  • جلوه کرده خاص و عامان را عروس ** خلوت اندر شاه باشد با عروس‌‌
  • There is many a one of the Súfís who enjoys hál, (but) he that has attained to maqám is rare amongst them.
  • هست بسیار اهل حال از صوفیان ** نادر است اهل مقام اندر میان‌‌
  • He (‘Umar) reminded him of the stages traversed by the soul, and he reminded him of the journeys of the spirit,
  • از منازلهای جانش یاد داد ** وز سفرهای روانش یاد داد
  • And of the Time which has (ever) been void of time, and of the Station of Holiness which has (ever) been majestical, 1440
  • وز زمانی کز زمان خالی بده ست ** وز مقام قدس که اجلالی بده ست‌‌
  • And of the atmosphere wherein the Símurgh of the spirit, before this (material life), has flown and experienced (the bounty of Divine) grace,
  • وز هوایی کاندر او سیمرغ روح ** پیش از این دیده ست پرواز و فتوح‌‌
  • Every single flight thereof (being) greater than the horizons (of this world) and greater than the hope and greed of the longing lover.
  • هر یکی پروازش از آفاق بیش ** وز امید و نهمت مشتاق بیش‌‌
  • When ‘Umar found the stranger in appearance a friend (in reality), he found (that) his soul (was) seeking (to learn) the (Divine) mysteries.
  • چون عمر اغیار رو را یار یافت ** جان او را طالب اسرار یافت‌‌
  • The Shaykh (‘Umar) was adept and the disciple (the ambassador) eager: the man (rider) was quick (dexterous) and the beast belonged to the royal court (was nobly bred and docile).
  • شیخ کامل بود و طالب مشتهی ** مرد چابک بود و مرکب درگهی‌‌