sawal kardan-e-rasul-e-rum az amir-ul-mominin razi-allahu anhu
Interesting Fact
English Translation: Reynold. A. Nicholson
savāl kardan-e-rasūl-e-rūm az amīr-ul-mominīn razī-allāhu 'anhu
How the ambassador of Rúm questioned the Commander of the Faithful, may God be well-pleased with him.
mard guftash ai amīr-ul-mominīn
jaañ za baalā chuuñ be-yāmad dar zamīñ
The man said to him, “O Commander of the Faithful, how did the spirit come to the earth from above?
murġh be-andāza chuñ shud dar qafas
guft haq bar jaañ fusūñ kHvānd-o-qisas
How did the infinite bird go into the cage?” He replied, “God recited spells and incantations over the spirit.
bar 'adam-hā kaañ na-dārad chashm-o-gosh
chuuñ fusūñ kHvānad hamī aayad ba-josh
When He recites spells over the non-existences which have no eye or ear, they begin to stir.
az fusūn-e-ū 'adam-hā zuud zuud
ḳhush mu'allaq mī zanad sū-e-vujūd
Because of His spells the non-existences at that very moment are dancing joyously into existence.
baaz bar maujūd afsūne chū ḳhvāñd
zū do-asba dar adam maujūd raañd
When, again, He recited a spell over the existent, at His word the existent marched (back) post-haste into non-existence.
guft dar gosh-e-gul-o-kHandānsh kard
guft bā-sañg-o-'aqīq-e-kāñsh kard
He spake into the ear of the rose and made it laughing (blooming); He spake to the stone and made it a cornelian of the mine.
guft bā-jism āyate tā jaañ shud uu
guft bā-kHurshīd tā raḳhshāñ shud uu
He spake to the body a sign (message), so that it became spirit; He spake to the sun, so that it became radiant.
baaz dar goshash dehad nukta-e-makHūf
dar ruḳh-e-ḳhurshīd uftad sad kusūf
Again He breathes into its ear a fearful saying, and upon the face of the sun fall a hundred eclipses.
tā ba-gosh-e-abr aañ goyā che ḳhvāñd
kū chu mashk az dīda-e-kHud ashk raañd
Consider what that Speaker chanted into the ear of the cloud, so that it poured tears from its eye, like a waterskin.
tā-ba-gosh-e-kHāk haq che kHvānda ast
kū murāqib gasht-o-kHāmush māñda ast
Consider what God has chanted into the ear of the earth, so that it became regardful and has (ever since) remained silent.
dar taraddud har ki uu āshufta ast
haq ba-gosh-e-ū mu'ammā gufta ast
Whosoever in perplexity is sorely troubled, God has spoken the riddle into his ear,
tā kunad mahbūbasash andar do gumāñ
kaañ kunam ki-ū guft yā ḳhud zidd-e-āñ
That He may imprison him in two (doubtful) thoughts, (namely), “Shall I do that? He said that (bade me do that) or the contrary thereof?”
ham za haq tarjīh yābad yak taraf
zaañ do yak rā bar gazīnad zaañ kanaf
From (the decree of) God also, one side obtains the preponderance, and from that (Divine) quarter he chooses one of the two (alternatives).
gar naḳhvāhī dar taraddud hosh-e-jāñ
kam fishār iiñ pamba andar gosh-e-jāñ
If thou wouldst not have the mind of thy spirit in (a state of) perplexity, do not stuff this cotton-wool into thy spiritual ear,
tā kunī fahm aañ mu'ammā-hāsh rā
tā kunī idrāk ramz-o-fāsh rā
So that thou mayst understand those riddles of His, so that thou mayst apprehend (both) the secret sign and the open.
pas mahall-e-vah.i gardad gosh-e-jāñ
vah.i che buvad guftanī az hiss nihāñ
Then the spiritual ear becomes the place where wahy (inspiration) descends. What is wahy? A speech hidden from sense-perception.
gosh-e-jān-o-chashm-e-jāñ juz iiñ hiss ast
gosh-e-'aql-o-gosh-e-zann ziiñ muflis ast
The spiritual ear and eye are other than this sense-perception, the ear of (discursive) reason and the ear of opinion are destitute of this (inspiration).
lafz-e-jabram 'ishq rā be-sabr kard
vāñ-ki 'āshiq niist habs-e-jabr kard
The word “compulsion” (jabr) made me impatient (uncontrollable) for love's sake, while it confined in (the prison of) compulsion him who is not a lover.
iiñ ma'iyyat bā-haq ast-o-jabr niist
iiñ tajallī-e-mah ast iiñ abr niist
This is union with God, and it is not compulsion: this is the shining forth of the moon, this is not a cloud.
var buvad iiñ jabr jabr-e-'āma niist
jabr-e-āñ ammāra-e-kHud kaama niist
And if this be compulsion, it is not the compulsion of (suffered by) the vulgar: it is not the compulsion of (exerted by) the evil-commanding self-willed (soul).
jabr rā īshāñ shanāsand ai pisar
ki ḳhudā ba-gushād shaañ dar dil basar
O son, (only) they know (the real meaning of) compulsion in whose hearts God has opened the sight (of the spiritual eye).
ġhaib-e-āiñda bar īshāñ gasht faash
zikr-e-māzī pesh-e-īshāñ gasht laash
To them the unseen and the future became manifest; to them recollection of the past became naught.
ikHtiyār-o-jabr-e-īshāñ dīgar ast
qatra-hā andar sadaf-hā gauhar ast
Their freewill and compulsion is different (from that of ordinary men): in oyster-shells drops (of rain) are pearls.
hast bairūñ qatra-e-kHurd-o-buzurg
dar sadaf aañ durr ḳhurd ast-o-satarg
Outside (of the shell) it is a drop of water, small or great, (but) within the shell it is a small or big pearl.
tab'-e-nāf-e-āhu-ast aañ qaum rā
az barūn-e-kHūñ-o-darūñ-shāñ mushk-hā
Those persons have the nature of the muskdeer's gland: externally they are (as) blood, while within them is the fragrance of musk.
tū ba-go kiiñ maaya bairūñ ḳhuuñ buvad
chuuñ ravad dar naaf mushke chuuñ shavad
Do not say, “This substance externally is blood: how should it become a musky perfume when it goes into the gland?”
tū ba-go kiiñ mis barūñ bud mukHtasar
dar dil-e-iksīr chuuñ gīrad guhar
Do not say, “This copper externally was despicable: how should it assume nobility in the heart (midst) of the elixir?”
ikHtiyār-o-jabr dar tū bud ḳhayāl
chuuñ darīshāñ raft shud nūr-e-jalāl
In thee (the matter of) freewill and compulsion was a (mere) fancy, (but) when it went into them it became the light of (Divine) Majesty.
naan chū dar sufrast bāshad aañ jamād
dar tan-e-mardum shavad uu rūh-e-shād
When bread is (wrapped) in the tablecloth it is the inanimate thing (so-called), (but) in the human body it becomes the glad spirit (of life).
dar dil-e-sufra na-gardad mustahīl
mustahīlash jaañ kunad az salsabīl
It does not become transmuted in the heart of (within) the table-cloth: the (animal) soul transmutes it with (the water of) Salsabíl.
quvvat-e-jānast iiñ ai raast ḳhvāñ
tā che bāshad quvvat-e-āñ jān-e-jāñ
O thou who readest aright, such is the power of the soul: what, then, must be the power of that Soul of soul?
gosht pāra-e-ādmī bā-'aql-o-jāñ
mī shigāfad koh rā bā-bahr-o-kāñ
The piece of flesh which is Man, endowed witrh intelligence and soul, cleaves the mountain by means of sea (water-channel) and mine.
zor-e-jān-e-kohkan shaqqal-hajar
zor-e-jān-e-jāñ dar inshaqqal-qamar
The strength of the mountain-riving soul is (shown in) the splitting of rocks; the strength of the Soul of soul in the moon was split asunder.
gar gushāyad dil sar-e-ambān-e-rāz
jaañ ba-sū-e-'arsh aarad turk-tāz
If the heart should open the lid of the wallet of (this) mystery, the soul would rush (in rapture) towards the highest heaven.
sawal kardan-e-rasul-e-rum az amir-ul-mominin razi-allahu 'anhu
How the ambassador of Rúm questioned the Commander of the Faithful, may God be well-pleased with him.
mard guftash ai amir-ul-mominin
jaan za baala chun be-yamad dar zamin
The man said to him, “O Commander of the Faithful, how did the spirit come to the earth from above?
murgh be-andaza chun shud dar qafas
guft haq bar jaan fusun kHwand-o-qisas
How did the infinite bird go into the cage?” He replied, “God recited spells and incantations over the spirit.
bar 'adam-ha kan na-darad chashm-o-gosh
chun fusun kHwanad hami aayad ba-josh
When He recites spells over the non-existences which have no eye or ear, they begin to stir.
az fusun-e-u 'adam-ha zud zud
KHush mu'allaq mi zanad su-e-wujud
Because of His spells the non-existences at that very moment are dancing joyously into existence.
baz bar maujud afsune chu KHwand
zu do-asba dar adam maujud rand
When, again, He recited a spell over the existent, at His word the existent marched (back) post-haste into non-existence.
guft dar gosh-e-gul-o-kHandansh kard
guft ba-sang-o-'aqiq-e-kansh kard
He spake into the ear of the rose and made it laughing (blooming); He spake to the stone and made it a cornelian of the mine.
guft ba-jism aayate ta jaan shud u
guft ba-kHurshid ta raKHshan shud u
He spake to the body a sign (message), so that it became spirit; He spake to the sun, so that it became radiant.
baz dar goshash dehad nukta-e-makHuf
dar ruKH-e-KHurshid uftad sad kusuf
Again He breathes into its ear a fearful saying, and upon the face of the sun fall a hundred eclipses.
ta ba-gosh-e-abr aan goya che KHwand
ku chu mashk az dida-e-kHud ashk rand
Consider what that Speaker chanted into the ear of the cloud, so that it poured tears from its eye, like a waterskin.
ta-ba-gosh-e-kHak haq che kHwanda ast
ku muraqib gasht-o-kHamush manda ast
Consider what God has chanted into the ear of the earth, so that it became regardful and has (ever since) remained silent.
dar taraddud har ki u aashufta ast
haq ba-gosh-e-u mu'amma gufta ast
Whosoever in perplexity is sorely troubled, God has spoken the riddle into his ear,
ta kunad mahbubasash andar do guman
kan kunam ki-u guft ya KHud zidd-e-an
That He may imprison him in two (doubtful) thoughts, (namely), “Shall I do that? He said that (bade me do that) or the contrary thereof?”
hum za haq tarjih yabad yak taraf
zan do yak ra bar gazinad zan kanaf
From (the decree of) God also, one side obtains the preponderance, and from that (Divine) quarter he chooses one of the two (alternatives).
gar naKHwahi dar taraddud hosh-e-jaan
kam fishaar in pamba andar gosh-e-jaan
If thou wouldst not have the mind of thy spirit in (a state of) perplexity, do not stuff this cotton-wool into thy spiritual ear,
ta kuni fahm aan mu'amma-hash ra
ta kuni idrak ramz-o-fash ra
So that thou mayst understand those riddles of His, so that thou mayst apprehend (both) the secret sign and the open.
pas mahall-e-wahi gardad gosh-e-jaan
wahi che buwad guftani az hiss nihan
Then the spiritual ear becomes the place where wahy (inspiration) descends. What is wahy? A speech hidden from sense-perception.
gosh-e-jaan-o-chashm-e-jaan juz in hiss ast
gosh-e-'aql-o-gosh-e-zann zin muflis ast
The spiritual ear and eye are other than this sense-perception, the ear of (discursive) reason and the ear of opinion are destitute of this (inspiration).
lafz-e-jabram 'ishq ra be-sabr kard
wan-ki 'ashiq nist habs-e-jabr kard
The word “compulsion” (jabr) made me impatient (uncontrollable) for love's sake, while it confined in (the prison of) compulsion him who is not a lover.
in ma'iyyat ba-haq ast-o-jabr nist
in tajalli-e-mah ast in abr nist
This is union with God, and it is not compulsion: this is the shining forth of the moon, this is not a cloud.
war buwad in jabr jabr-e-'ama nist
jabr-e-an ammara-e-kHud kaama nist
And if this be compulsion, it is not the compulsion of (suffered by) the vulgar: it is not the compulsion of (exerted by) the evil-commanding self-willed (soul).
jabr ra ishan shanasand ai pisar
ki KHuda ba-gushad shan dar dil basar
O son, (only) they know (the real meaning of) compulsion in whose hearts God has opened the sight (of the spiritual eye).
ghaib-e-ainda bar ishan gasht fash
zikr-e-mazi pesh-e-ishan gasht lash
To them the unseen and the future became manifest; to them recollection of the past became naught.
ikHtiyar-o-jabr-e-ishan digar ast
qatra-ha andar sadaf-ha gauhar ast
Their freewill and compulsion is different (from that of ordinary men): in oyster-shells drops (of rain) are pearls.
hast bairun qatra-e-kHurd-o-buzurg
dar sadaf aan durr KHurd ast-o-satarg
Outside (of the shell) it is a drop of water, small or great, (but) within the shell it is a small or big pearl.
tab'-e-naf-e-ahu-ast aan qaum ra
az barun-e-kHun-o-darun-shan mushk-ha
Those persons have the nature of the muskdeer's gland: externally they are (as) blood, while within them is the fragrance of musk.
tu ba-go kin maya bairun KHun buwad
chun rawad dar naf mushke chun shawad
Do not say, “This substance externally is blood: how should it become a musky perfume when it goes into the gland?”
tu ba-go kin mis barun bud mukHtasar
dar dil-e-iksir chun girad guhar
Do not say, “This copper externally was despicable: how should it assume nobility in the heart (midst) of the elixir?”
ikHtiyar-o-jabr dar tu bud KHayal
chun darishan raft shud nur-e-jalal
In thee (the matter of) freewill and compulsion was a (mere) fancy, (but) when it went into them it became the light of (Divine) Majesty.
nan chu dar sufrast bashad aan jamad
dar tan-e-mardum shawad u ruh-e-shad
When bread is (wrapped) in the tablecloth it is the inanimate thing (so-called), (but) in the human body it becomes the glad spirit (of life).
dar dil-e-sufra na-gardad mustahil
mustahilash jaan kunad az salsabil
It does not become transmuted in the heart of (within) the table-cloth: the (animal) soul transmutes it with (the water of) Salsabíl.
quwwat-e-jaanast in ai rast KHwan
ta che bashad quwwat-e-an jaan-e-jaan
O thou who readest aright, such is the power of the soul: what, then, must be the power of that Soul of soul?
gosht para-e-admi ba-'aql-o-jaan
mi shigafad koh ra ba-bahr-o-kan
The piece of flesh which is Man, endowed witrh intelligence and soul, cleaves the mountain by means of sea (water-channel) and mine.
zor-e-jaan-e-kohkan shaqqal-hajar
zor-e-jaan-e-jaan dar inshaqqal-qamar
The strength of the mountain-riving soul is (shown in) the splitting of rocks; the strength of the Soul of soul in the moon was split asunder.
gar gushayad dil sar-e-amban-e-raaz
jaan ba-su-e-'arsh aarad turk-taz
If the heart should open the lid of the wallet of (this) mystery, the soul would rush (in rapture) towards the highest heaven.
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