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6
1978-2027

  • Love hath none to help him in his torment: there is not in the village one inhabitant familiar with him.
  • عشق را در پیچش خود یار نیست  ** محرمش در ده یکی دیار نیست 
  • None is more mad than the lover, (yet) Reason is blind and deaf to his melancholia,
  • نیست از عاشق کسی دیوانه‌تر  ** عقل از سودای او کورست و کر 
  • Because this is no common madness: in these cases Medicine cannot give right guidance. 1980
  • زآنک این دیوانگی عام نیست  ** طب را ارشاد این احکام نیست 
  • If frenzy of this kind overtake a physician, he will wash out (obliterate) the book of Medicine with (tears of) blood.
  • گر طبیبی را رسد زین گون جنون  ** دفتر طب را فرو شوید به خون 
  • The Medicine of all intellects is (but) a picture of him (Love); the faces of all sweethearts are (but) a veil of him.
  • طب جمله‌ی عقلها منقوش اوست  ** روی جمله دلبران روپوش اوست 
  • O votary of Love, turn thy face towards thine own face: thou hast no kinsman but thyself, O distraught one.
  • روی در روی خود آر ای عشق‌کیش  ** نیست ای مفتون ترا جز خویش خویش 
  • He (the fakir) made a qibla of his heart and began to pray: man hath naught but that for which he laboureth.
  • قبله از دل ساخت آمد در دعا  ** لیس للانسان الا ما سعی 
  • Ere he had heard any answer (to his prayer) he had (already) been engaged in praying for (many) years. 1985
  • پیش از آن کو پاسخی بشنیده بود  ** سالها اندر دعا پیچیده بود 
  • He was always praying intently without (receiving) any (overt) response, (but) he was hearing Labbayka in secret from the (Divine) grace.
  • بی‌اجابت بر دعاها می‌تنید  ** از کرم لبیک پنهان می‌شنید 
  • Since that sickly man was always dancing without the tambourine, in reliance upon the bounty of the Almighty Creator,
  • چونک بی‌دف رقص می‌کرد آن علیل  ** ز اعتماد جود خلاق جلیل 
  • (Though) neither a heavenly voice nor a (Divine) messenger was (ever) beside him, (yet) the ear of his hope was filled with Labbayka;
  • سوی او نه هاتف و نه پیک بود  ** گوش اومیدش پر از لبیک بود 
  • His hope was always saying, without tongue, “Come!” and that call was sweeping (all) weariness from his heart.
  • بی‌زبان می‌گفت اومیدش تعال  ** از دلش می‌روفت آن دعوت ملال 
  • Do not call the pigeon that has learned (to haunt) the roof: drive it away (if you can), for its wings are stuck (to the roof). 1990
  • آن کبوتر را که بام آموختست  ** تو مخوان می‌رانش کان پر دوختست 
  • Do thou, O Radiance of God, Husámu’ddín, drive him (such an one) away (if thou canst), for (’tis) through meeting with thee (that) his spirit has grown up in him.
  • ای ضیاء الحق حسام‌الدین برانش  ** کز ملاقات تو بر رستست جانش 
  • If thou unconscionably drive away the bird, his spirit, it will still circle about thy roof.
  • گر برانی مرغ جانش از گزاف  ** هم بگرد بام تو آرد طواف 
  • All its grain and food is on thy roof: (while) flying in the zenith, it is (still) intoxicated with (love for) thy snare.
  • چینه و نقلش همه بر بام تست  ** پر زنان بر اوج مست دام تست 
  • If for one moment the spirit stealthily (secretly) disbelieve in rendering thanks to thee, O (thou who art bestowing) victory and favour (upon it),
  • گر دمی منکر شود دزدانه روح  ** در ادای شکرت ای فتح و فتوح 
  • Love, the magistrate who exacts vengeance repeatedly, will lay the fiery cauldron (of separation) on its breast, 1995
  • شحنه‌ی عشق مکرر کینه‌اش  ** طشت آتش می‌نهد بر سینه‌اش 
  • Saying, “Come to the Moon and leave the dust behind; Love, the King, calls thee: return with all speed!”
  • که بیا سوی مه و بگذر ز گرد  ** شاه عشقت خواند زوتر باز گرد 
  • I am flying ecstatically, like a pigeon, about this roof and pigeon-house.
  • گرد این بام و کبوترخانه من  ** چون کبوتر پر زنم مستانه من 
  • I am Love's Gabriel, and thou art my Lotus-tree; I am the sick man, and thou art (my) Jesus son of Mary.
  • جبرئیل عشقم و سدره‌م توی  ** من سقیمم عیسی مریم توی 
  • Let that pearl-shedding sea (of thine) break into surge: to-day ask kindly after this ailing one.
  • جوش ده آن بحر گوهربار را  ** خوش بپرس امروز این بیمار را 
  • When thou hast become his, the sea (of spiritual mysteries) is his, even though this is the hour of his crisis. 2000
  • چون تو آن او شدی بحر آن اوست  ** گرچه این دم نوبت بحران اوست 
  • This (Mathnawí) is only the wailful music that he has uttered; (as for) that which is (kept) hidden (within him), (have) mercy, O Lord!
  • این خود آن ناله‌ست کو کرد آشکار  ** آنچ پنهانست یا رب زینهار 
  • We have two vocal mouths, like the reed: one mouth is hidden in his lips.
  • دو دهان داریم گویا هم‌چو نی  ** یک دهان پنهانست در لبهای وی 
  • One mouth is wailing unto you: it lets (many) a shrill note fall on the air;
  • یک دهان نالان شده سوی شما  ** های هویی در فکنده در هوا 
  • But every one who hath insight knows that the lamentation (issuing) at this end is (inspired) from that end.
  • لیک داند هر که او را منظرست  ** که فغان این سری هم زان سرست 
  • The noise of this reed is from his breaths: the spirit's outcry is from his outcry. 2005
  • دمدمه‌ی این نای از دمهای اوست  ** های هوی روح از هیهای اوست 
  • If the reed had no converse with his lip, the reed would not fill the world with (music sweet as) sugar.
  • گر نبودی با لبش نی را سمر  ** نی جهان را پر نکردی از شکر 
  • With whom hast thou slept and from what (whose) side hast thou risen, that thou art so full of agitation, like the sea?
  • با کی خفتی وز چه پهلو خاستی  ** که چنین پر جوش چون دریاستی 
  • Or hast thou recited (the words of the Prophet), “I pass the night with my Lord,” and plunged into the heart of the sea of fire?
  • یا ابیت عند ربی خواندی  ** در دل دریای آتش راندی 
  • The shout (of God), “O fire, be cool,” became a protection to thy spirit, O exemplar (for all).
  • نعره‌ی یا نار کونی باردا  ** عصمت جان تو گشت ای مقتدا 
  • O Radiance of God, Husám (Sword) religious and spiritual, how can a sun be daubed over with clay? 2010
  • ای ضیاء الحق حسام دین و دل  ** کی توان اندود خورشیدی به گل 
  • These lumps of clay (thy detractors) attempted (in vain) to cover up thy sun.
  • قصد کردستند این گل‌پاره‌ها  ** که بپوشانند خورشید ترا 
  • The rubies in the mountain's heart are brokers (advertisers) of thee; the orchards in (their) laughter (full-blown beauty) are filled to the brim with thee.
  • در دل که لعلها دلال تست  ** باغها از خنده مالامال تست 
  • For one familiar (as I am) with thy manhood, where is a Rustam that I might tell (him) a single barley-corn (thereof) out of (thy) hundred stacks?
  • محرم مردیت را کو رستمی  ** تا ز صد خرمن یکی جو گفتمی 
  • When I wish to sigh forth thy secret, like ‘Alí I put my head down into a well.
  • چون بخواهم کز سرت آهی کنم  ** چون علی سر را فرو چاهی کنم 
  • Since his brethren have vindictive hearts, the bottom of the well is (the) best (place) for my Joseph. 2015
  • چونک اخوان را دل کینه‌ورست  ** یوسفم را قعر چه اولیترست 
  • I have become intoxicated, I will set about making a row: what of the well? I will pitch my tent in the open plain.
  • مست گشتم خویش بر غوغا زنم  ** چه چه باشد خیمه بر صحرا زنم 
  • Put the fiery wine in my hand, and then behold the pomp and glory that is enjoyed by the drunken!
  • بر کف من نه شراب آتشین  ** وانگه آن کر و فر مستانه بین 
  • Bid the fakir wait (though he is still) without the treasure, for at this moment we are drowned in the syrup (of union).
  • منتظر گو باش بی گنج آن فقیر  ** زآنک ما غرقیم این دم در عصیر 
  • Now, O fakir, seek refuge with God: do not seek help from me who am drowned;
  • از خدا خواه ای فقیر این دم پناه  ** از من غرقه شده یاری مخواه 
  • For I have no concern with lending support (to you): I have no recollection of myself and my own beard. 2020
  • که مرا پروای آن اسناد نیست  ** از خود و از ریش خویشم یاد نیست 
  • How should there be room for wind of the moustache (self-assertion) and water of the face (personal reputation) in the wine in which there is no room for a single hair (of self-existence)?
  • باد سبلت کی بگنجد و آب رو  ** در شرابی که نگنجد تار مو 
  • Hand (him) a heavy (large) goblet, O cup-bearer: deliver the Khwája from his beard and moustache.
  • در ده ای ساقی یکی رطلی گران  ** خواجه را از ریش و سبلت وا رهان 
  • His arrogance is (contemptuously) curling a moustache at us, but he is (really) tearing out his beard in envy of us.
  • نخوتش بر ما سبالی می‌زند  ** لیک ریش از رشک ما بر می‌کند 
  • (He is) mated by Him (God), mated by Him, mated by Him, for we are acquainted with his impostures.
  • مات او و مات او و مات او  ** که همی‌دانیم تزویرات او 
  • The Pír is seeing distinctly, hair by hair, what will become of him (the Khwája) after a hundred years. 2025
  • از پس صد سال آنچ آید ازو  ** پیر می‌بیند معین مو به مو 
  • What does the common man see in the mirror that the Pír does not see in the crude brick (of iron)?
  • اندر آیینه چه بیند مرد عام  ** که نبیند پیر اندر خشت خام 
  • That which the bushy-bearded man never saw in his own house is apparent at once to him who has but a few hairs on his chin.
  • آنچ لحیانی به خانه‌ی خود ندید  ** هست بر کوسه یکایک آن پدید