salām kardan-e-rasūl-e-rūm amīr-ul-mominīn rā razī-allāhu 'anhu
How the ambassador of Rúm saluted the Commander of the Faithful, may God be well pleased with him.
kard ḳhidmat mar 'umar rā-o-salām
guft paiġhambar salām āñgah kalām
He did homage to ‘Umar and salaamed:
the Prophet said, “(First) the salaam, then the talk.”
pas 'alaikash guft-o-ū rā pesh ḳhvānd
aimanash kard-o-ba-pesh-e-kHud na-shāñd
Then he (‘Umar) said, “To thee (greeting),” called him (to come) forward,
reassured him, and bade him sit down by his side.
lā-takHāfū hast nuzl-e-kHā.ifāñ
hast dar ḳhur az barā.e ḳhā.if aañ
Fear ye not is the hospitality offered to those who fear:
that is proper (entertainment) for one who is afraid.
har ki tarsad marv rā aiman kunand
mar dil-e-tarsanda rā sākin kunand
When any one is afraid, they make him (feel) secure;
they soothe (his) fearful heart.
āñ-ki kHaufash niist chuuñ goī ma-tars
dars che dehī niist uu muhtāj-e-dars
How should you say “Fear not” to one who has no fear?
Why give lessons (to him)? He needs no lessons.
aañ dil az jā rafta rā dil-shād kard
kHātir-e-vīrānash rā ābād kard
He (‘Umar) made that disturbed mind (be) of good cheer
and made his desolate heart (be) flourishing (happy).
baa'd az aañ guftash sukHan-hā-e-daqīq
vaz sifāt-e-pāk-e-haq ne'murrafīq
Afterwards he addressed to him subtle discourses and
(spoke) of the holy attributes of God—how good a Friend is He!—
vaz navāzish-hā-e-haq abdāl rā
tā ba-dānad uu maqām-o-hāl rā
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).
haal chuuñ jalva ast zaañ zebā 'arūs
viiñ maqām aañ ḳhalvat aamad bā-'arūs
The hál is like the unveiling of that beauteous bride,
while the maqám is the (king's) being alone with the bride.
jalva bīnad shāh-o-ġhair-e-shāh niiz
vaqt-e-ḳhalvat niist juz shāh-e-'azīz
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.
jalva darda 'ām-o-kHāsāñ rā 'arūs
ḳhalvat andar shaah bāshad yā 'arūs
The bride unveils before nobles and commons (alike);
in the bridal chamber the king is (alone) with the bride.
hast bisyār ahl-e-hāl az sūfiyāñ
nādirast ahl-e-maqām andar mayāñ
There is many a one of the Súfís who enjoys hál,
(but) he that has attained to maqám is rare amongst them.
az manāzil-hā-e-jānash yaad daad
vaz safar-hā-e-ravānash yaad daad
He (‘Umar) reminded him of the stages traversed by the soul, and he reminded him of the journeys of the spirit,
vaz zamāne kaz zamāñ ḳhālī budast
vaz maqām-e-quds ki ajlālī budast
And of the Time which has (ever) been void of time,
and of the Station of Holiness which has (ever) been majestical,
vaz havā-e-kandar-o-sīmurġh-e-rūh
pesh aziiñ dīdast parvāz-o-futūh
And of the atmosphere wherein the Símurgh of the spirit,
before this (material life), has flown and experienced (the
bounty of Divine) grace,
har yake parvāzash az āfāq besh
vaz ummīd-o-nahmat-e-mushtāq besh
Every single flight thereof (being) greater than the horizons (of this world)
and greater than the hope and greed of the longing lover.
chuuñ 'umar aġhyār rū rā yaar yaaft
jān-e-ū rā tālib-e-asrār yaaft
When ‘Umar found the stranger in appearance a friend (in reality),
he found (that) his soul (was) seeking (to learn) the (Divine) mysteries.
shaiḳh-e-kāmil būd-o-tālib mushtahī
mardk-e-chābuk būd-o-markab dar gahī
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).
diid aañ murshid ki uu irshād dāsht
tuḳhm-e-pāk andar zamīn-e-pāk kāsht
That spiritual guide (‘Umar) perceived that he (the ambassador) possessed
(the capacity for receiving) guidance: he sowed the good seed in the good soil.
salam kardan-e-rasul-e-rum amir-ul-mominin ra razi-allahu 'anhu
How the ambassador of Rúm saluted the Commander of the Faithful, may God be well pleased with him.
kard KHidmat mar 'umar ra-o-salam
guft paighambar salam aangah kalam
He did homage to ‘Umar and salaamed:
the Prophet said, “(First) the salaam, then the talk.”
pas 'alaikash guft-o-u ra pesh KHwand
aimanash kard-o-ba-pesh-e-kHud na-shand
Then he (‘Umar) said, “To thee (greeting),” called him (to come) forward,
reassured him, and bade him sit down by his side.
la-takHafu hast nuzl-e-kHaifan
hast dar KHur az barae KHaif aan
Fear ye not is the hospitality offered to those who fear:
that is proper (entertainment) for one who is afraid.
har ki tarsad marw ra aiman kunand
mar dil-e-tarsanda ra sakin kunand
When any one is afraid, they make him (feel) secure;
they soothe (his) fearful heart.
aan-ki kHaufash nist chun goi ma-tars
dars che dehi nist u muhtaj-e-dars
How should you say “Fear not” to one who has no fear?
Why give lessons (to him)? He needs no lessons.
aan dil az ja rafta ra dil-shad kard
kHatir-e-viranash ra aabaad kard
He (‘Umar) made that disturbed mind (be) of good cheer
and made his desolate heart (be) flourishing (happy).
ba'd az aan guftash sukHan-ha-e-daqiq
waz sifat-e-pak-e-haq ne'murrafiq
Afterwards he addressed to him subtle discourses and
(spoke) of the holy attributes of God—how good a Friend is He!—
waz nawazish-ha-e-haq abdal ra
ta ba-danad u maqam-o-haal ra
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).
haal chun jalwa ast zan zeba 'arus
win maqam aan KHalwat aamad ba-'arus
The hál is like the unveiling of that beauteous bride,
while the maqám is the (king's) being alone with the bride.
jalwa binad shah-o-ghair-e-shah niz
waqt-e-KHalwat nist juz shah-e-'aziz
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.
jalwa darda 'am-o-kHasan ra 'arus
KHalwat andar shah bashad ya 'arus
The bride unveils before nobles and commons (alike);
in the bridal chamber the king is (alone) with the bride.
hast bisyar ahl-e-haal az sufiyan
nadirast ahl-e-maqam andar mayan
There is many a one of the Súfís who enjoys hál,
(but) he that has attained to maqám is rare amongst them.
az manazil-ha-e-jaanash yaad dad
waz safar-ha-e-rawanash yaad dad
He (‘Umar) reminded him of the stages traversed by the soul, and he reminded him of the journeys of the spirit,
waz zamane kaz zaman KHali budast
waz maqam-e-quds ki ajlali budast
And of the Time which has (ever) been void of time,
and of the Station of Holiness which has (ever) been majestical,
waz hawa-e-kandar-o-simurgh-e-ruh
pesh azin didast parwaz-o-futuh
And of the atmosphere wherein the Símurgh of the spirit,
before this (material life), has flown and experienced (the
bounty of Divine) grace,
har yake parwazash az aafaq besh
waz ummid-o-nahmat-e-mushtaq besh
Every single flight thereof (being) greater than the horizons (of this world)
and greater than the hope and greed of the longing lover.
chun 'umar aghyar ru ra yar yaft
jaan-e-u ra talib-e-asrar yaft
When ‘Umar found the stranger in appearance a friend (in reality),
he found (that) his soul (was) seeking (to learn) the (Divine) mysteries.
shaiKH-e-kaamil bud-o-talib mushtahi
mardk-e-chabuk bud-o-markab dar gahi
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).
did aan murshid ki u irshad dasht
tuKHm-e-pak andar zamin-e-pak kasht
That spiritual guide (‘Umar) perceived that he (the ambassador) possessed
(the capacity for receiving) guidance: he sowed the good seed in the good soil.
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