Sultan Walad

The Valadnama (ولدنامه, "Book of Walad"), also known as the Mathnawi-i Waladi, is the major work of Baha al-Din Muhammad, known as Sultan Walad (1226–1312 CE), the eldest son and spiritual successor of Jalal al-Din Rumi. Written in the mathnawi form — rhyming couplets — it follows his father's example while recording the spiritual history of Rumi's circle: the arrival and disappearance of Shams-i Tabrizi, the companionship of Salah al-Din Zarkub and Husam al-Din Chalabi, and the founding of the Mevlevi order.

Sultan Walad began this work on the first of Rabi al-Awwal, 690 AH (c. 1291 CE), at the request of friends who urged him to follow his father's mathnawi with one of his own. Where Rumi told the stories of saints past to illuminate his own experience, Sultan Walad tells the stories that occurred in their own time — the miracles, the losses, the teachings witnessed firsthand.

The Valadnama consists of 171 sections encompassing approximately 17,700 verses of Classical Persian poetry and prose. No complete English translation has existed until this project. This rendering is translated directly from the Persian text preserved in the Ganjoor digital library (ganjoor.net), and is the first complete English Valadnama in any form.

The Author's Preface

Sultan Walad explains why he wrote this mathnawi — to follow his father Rumi's example, recording what he himself witnessed.

The reason for composing this Mathnawi-i Waladi, in setting forth the secrets of the Divine Unity, was this: my father, my master, and my sheikh — the Sultan of Scholars and Mystics, our Master Jalal al-Haqq wal-Din Muhammad ibn Muhammad ibn al-Husayn al-Balkhi, may God sanctify his precious secret — in his own Mathnawi recounted the stories of the saints of old and described their miracles and spiritual stations. His purpose in telling their stories was to reveal his own miracles and stations, and those of the saints who were his heart-companions and intimate friends: the Sultan of the Arrived, Sayyid Burhan al-Din Muhaqqiq of Tirmidh; the Sultan of the Beloved and the Longed-For, Shams al-Din Muhammad of Tabriz; the Pole of Poles, Salah al-Din Faridun Zarkub of Konya; and the Cream of the Saints and Wayfarers, Chalabi Husam al-Din Hasan, son of Akhi Turk of Konya — may God magnify us through their remembrance. He wove his own experiences and theirs into the stories of the ancients, as he himself said:

It is sweeter that the secret of the beloveds
Be told through the tales of others.

But since some lacked the insight and cleverness to understand the true referent or to know his purpose, in this mathnawi the spiritual stations and miracles of his holiness and of his companions who were his intimate friends have been set forth plainly — as the verse says:

The purpose of the world was Adam;
The purpose of Adam was that moment.

This was done so that readers and listeners would know that all those experiences belonged to him and his companions, and so that doubt and suspicion would depart from them. For when they understand that these qualities are the very qualities he described in the stories of the ancients, they will know that his purpose was his own experience and that of his companions.

Another wisdom is this: what our Master — may God sanctify his precious secret — related were the stories of the ancients, while in this mathnawi are stories that occurred in our own time.

Another purpose: the disciple must clothe himself in the character of his sheikh, and follow his sheikh as the congregation follows the imam — in donning the cloak, in surrendering the head, in listening to the sama, and in all the sheikh's practices, as far as he is able. As it is said: "Clothe yourselves in the character of God." And my father, our Master — may God magnify his remembrance — singled me out among the brothers and disciples and all the world with the crown: "You are the most like me in character and appearance." This humble one also, in accordance with his holiness's indication and to the extent of my capacity, strove — for "God does not burden a soul beyond its capacity" — and in accordance with "whoever resembles his father has not been unjust," I laboured in conformity, following, and resemblance to his holiness.

His holiness composed divans in various meters and quatrains; by way of following, a divan was composed. At last the friends requested that since I had composed a divan in following our Master — may God sanctify his precious secret — it was also necessary to follow in the mathnawi. For this reason, and so that I might make myself resemble his holiness, on the first day of the month of Rabi al-Awwal in the year six hundred and ninety, this mathnawi was begun — so that after the departure of this humble one too, a remembrance might remain.

In short: in everything I could and had access to, I made myself like his holiness. Beyond that, his holiness has stations that I do not — except perhaps by being — for one cannot reach there unless God in His grace brings one there, as He brought me to this much. I do not sever hope from his holiness in any way, and I am not, like the ill-thinking who "think evil thoughts of God," without hope — for "none despairs of the mercy of God except the unbelieving people." Praise be to God alone, and blessings upon His prophet Muhammad and all his pure family, and peace.

On the Manifestness of God

A brief prose meditation on how God is more manifest than all created things.

In setting forth that God Most High is more manifest than all created things and beings, and is hidden only by the intensity of His manifestness — for "He is hidden by the intensity of His appearing." Every creature, human or otherwise, can be known by its attributes. For example, you see a person's form and if someone asks you "Who is that?" you say "I do not know him." But after spending time together, when you have witnessed his deeds and words and character and skills, you say "Now I know him well." What you saw in him that caused recognition was certainly not the outer form — it was his formless, how-less meaning.

Now, since from that measure of character and deeds the meaning of a person became clear to you, how can God Most High — whose entire creation consists of His deeds and words and effects — remain hidden? This is why it is said: "God is more manifest than the sun, and whoever seeks proof of this after the evidence has been shown is in loss."

Whoever seeks proof of God's existence
is wretched, blind, and base.

Though you did not see a person's meaning with your eyes, you knew it from his deeds and words, and you say "There is a jewel in him from which all this comes." Why do you not say to yourself: "God is also such an essence — everything I have seen and will see is all His craft and creation"? So always see God Most High as more manifest than everything, and do not say "I do not see." If you know and see otherwise, you are like someone in a garden who says "I see the leaves but I do not see the garden" — which is a cause for laughter.

In the Name of God, the Merciful, the Compassionate

The verse invocation — 34 couplets praising the Divine Unity.

I begin in the name of God,
Creator of the worlds of passing and permanence.

He who has no opposite nor equal —
none is His partner in the two abodes.

Born of none, and none born of Him —
all die, and He remains alive.

His attribute: He begets not, nor is begotten;
His essence has had no equal, not one.

He who, manifest and hidden ceaselessly,
shows His splendor to the lowly and the great.

Throne and floor are from Him, in leaf and song;
earth and sky are full of His light.

Alive from Him are earth and the seven spheres —
humankind and fairy, demon and angel.

He is the light of eye and heart, of mind and soul;
nothing in the world is empty of Him.

In all souls, like the soul within the body,
His light shines from the soul upon the flesh.

The body lives from the soul, and the soul from Him;
that Living One is hidden in soul and heart.

His essence is neither outside nor within;
both inner and outer are bright from His light.

Good and evil are God's craft without limit —
go from the numbers of craft toward the One.

Without a single being, how would there appear
a hundred thousand separate qualities and deeds?

Peace with war, and weeping with laughter,
sometimes in order, sometimes scattered.

Each deed distinct from every other —
one all coquetry, one humility and need.

Is it not from those various deeds
that you choose Him inwardly with your soul?

You say to Him at every moment: O singular one,
of all friends, you alone are enough for me.

That choosing you have done from the soul
is not form, nor the design of this arena.

So do not say "this is merely form that appears,"
since from form your heart perceived the meaning.

Understand God thus as well:
see His face in all things at every moment.

For creation is the manifestation of the Creator —
look each morning at the One who cleaves the dawn.

In sky and earth and all that is within —
see none but God, hidden in the shell.

Since God reveals both good and evil,
seeing other than Him is wrong and error.

In wet and dry, in evil and in good, behold
that One from whom all genesis arose.

When your sight becomes like this, you will see
what was, and what shall ever be.

Each moment you will see a hundred new worlds
when you choose Him without partner.

Without wings you will fly upon the sky of the spirit;
without palms you will win a hundred victories.

You will enter a house that is beyond "how" —
the form of "how" before that is base.

Pure meaning it is, and these forms are dregs;
the people of meaning carried off the soul from images.

In the house of safety they took abode;
all went joyfully toward bliss.

That house, being neither below nor above,
its threshold is hidden from all creation.

Sky and earth became the limit of that;
if you are a rider, ride toward the beyond.

This world is the dwelling-place of the body alone;
that world is the palace of your souls.

On the Two Births

That the outer form of Adam is sensible and embodied, so his dwelling is likewise sensible and embodied; but the spirit, which is formless and beyond quality, has a dwelling that is likewise formless and beyond quality. Sky and earth are the house of bodies; the qualityless world, which is the origin of all existence, is the abode of spirits. Therefore this world is the afterworld, and the afterworld is the true home. The Prophet, peace be upon him, called the body a mount — "Your self is your mount, so treat it gently." So Christ, peace be upon him, did not ascend upon this sky but upon a sky that governs this one — and that sky is the lights and attributes of God.

The Chosen One said: the body is a mount.
How could the spirit or mind be a mount?

Know the body as a mount by his word,
and do not seek the body in the abode of permanence.

So it is certain that sky and earth
became the end-station for the base self.

If you are not a mount, come out from this end-station
as the pearl emerges from the sea.

When a drop becomes a pearl within the shell,
how would it remain in that shell any longer?

When the chick grows feathers,
it cracks the egg and raises its head.

Whether it be a sparrow or a Phoenix,
it breaks the egg and flies to the sky.

When the child has reached nine months, from the womb
it comes forth, freed from constriction and grief.

And if it does not come out, know it dead within the womb —
or else there never was a child at all.

It was only wind inside the liver;
the woman mistook the wind for a son.

Had it been a son, it would have shown its fair head
in this world, out of the mother's body.

In the great wide world
adorned with earth and sky,

its mountains and deserts beyond counting,
its waters and seas without shore —

but if you too are pregnant with those lights,
come forth from this dark world!

From the body, like Mary, O seeker,
give birth to a Jesus — fatherless, speaking.

Come now, do not remain in selfhood, since you are from that mine!
Set not your heart on this body, if you are a soul!

If your stirring in the womb is mere twitching,
without substance — a vain wind, like air —

then be born again from the body of the world;
go journeying in the world of mind and spirit.

Like ore that you bring from a mine,
mixed with silver, pure and clean:

the silver is hidden within it,
the ore like the body — visible — the silver like the soul.

When the silver emerges from the ore,
the ore remains worthless and without share.

It is for the silver's sake that the ore has value;
without silver, the ore is despised.

Though the ore has come out from the mine,
it does not become like the silver, refined.

Until it is born from itself once more,
that ore remains stunted in its selfhood.

In no manner can it be of use;
how could it become like a coin — precious and current?

Or the example of the shell from the sea
that comes out whole, O wise one:

until a pearl is born from that shell,
who would buy it for silver or gold?

How could its worth become so apparent
before every elder and every youth?

So go — be born from yourself once more,
as silver and gold emerge from ore.

So you may be freed from danger, may be safe,
in the shelter of God, at rest.

Like the angels upon the sphere, you will endure;
God from the wine of the soul will serve you.

The ore of the mine, when it enters the fire,
melts, and its affair becomes good.

It is freed from baseness and becomes precious;
it was bound ore — it becomes flowing silver.

You too, if you are a seeker, in the fire of love
melt in the furnace of sincerity,

so you may be freed from the veil of this selfhood,
so you may become drunk on the wine of God.

Since being born twice is the condition —
once from the mother, once from yourself, O skilled one —

one birth into this world of delusion,
one going from the darkness of the body toward light.

The first birth, once accomplished,
strive for the second, so you may arrive.

Bring your soul into the path of God
so you may learn the lesson from the Divine.

For one soul you will win a thousand souls;
in return for a seed, two hundred orchards.

In return for a thornfield, a rose garden;
in return for dung, the musk of Tartary.

Just as before that other world,
this belly is a narrow, dark pit —

before that realm, that enduring world
where the dwelling of the free ones is,

this world is narrower than that pit.
Whoever has not caught the scent of this is lost.

This much comparison does not even hold;
does grief in any way resemble joy?

Do not seek the condition of health from sickness;
how can an empty purse give news of treasure?

How can the blind know sight?
How can walls and doors taste the savour of speech?

Since that world is pure life,
the dead earth drinks from it.

Living and fresh, this world — all from that;
without its light, this world is dead and husk.

The living have no kinship with the dead —
where is hell, and where is paradise?

That is all radiance and bliss and permanence;
this is all darkness and affliction and passing.

The sum is this: pass beyond selfhood,
so you may gaze upon God perpetually.

Be cleansed of delusion and of selfhood,
so that without cup or wine, intoxication arrives.

Without the heat of the body, rise like Jesus
upon the heavens and pass beyond Moses.

Pull the baggage of the heart to the sky — come now!
Without veils, behold the face of the moon!

Not upon this blue sky and sphere,
which came to be from vapour and smoke,

but upon that sky that governs this one —
that is the kernel, and this is the husk.

On Light Scattered Upon Darkness

That God Most High created beings from darkness — and by darkness is meant water and clay, which is the animal nature, living by sleep and food — then scattered His own light upon that darkness, as the hadith says: "God created creation in darkness, then sprinkled upon them from His light."

When He fashioned creation in darkness,
He poured His light upon their heads from mercy.

His light He scattered upon their heads
until meeting Him became their portion.

He made the body's composition from four —
God, from earth and wind and water and fire.

The heart and soul He made from the sea of meaning;
after that, He brought them inside the body.

Within them He placed jewels
from the attributes of eternity — knowledge and splendor,

wrath and gentleness, cruelty and forbearance and faithfulness,
without limit, without number, from that sea —

so that you would see His attributes in yourself,
and from His attributes, know His essence.

Like a perfumer who from every storehouse
brings to his shop and to the market

a little henna, a little aloe, a little sugar,
a little rosewater, a little musk, a little ambergris —

he brings a little, not much;
he does not bring it all at once.

His storehouses are many,
each one holding two hundred loads.

From each he places a small portion in his box —
the measure of each box he carries to his stall.

Though in the boxes it is little,
the wise person from this little knows the rest without a doubt.

The shop of God is the human body;
inside it are the attributes of the All-Merciful.

So look within yourself for the attributes of God —
though they are few, know them through purity,

and see how those luminous attributes are;
journey from this little toward the much.

Is it not so that from a single pitcher of water, O thirsty one,
you become aware of the flowing Euphrates?

From a raisin or two, O youth,
you become knowing of the whole?

Likewise with wheat and other grains:
a little of them gives news of the whole.

In the Prophet, what He said — "You have been given" —
is a little, like a drop from the ocean:

"My knowledge is limitless; a little of it
I gave you as a sign,

so that from that little you would know Me,
and call upon Me from the height of understanding.

My names are the Hearing and the Seeing,
the Knowing, the Just, the Forgiving, the Aware.

Look within yourself at all these attributes
so you may know Me and become clear.

My attributes, though they are without limit —
those few attributes are of that reckoning.

From these you may journey to that world;
so know Me through yourself, O world!"

Though from those shoreless seas
My attributes extend across both worlds,

a little I have given you from them;
be patient in that, with knowledge and skill,

until you see how they are connected —
your attributes with Mine, since the Covenant.

At no time have they ever been separate;
your attributes from Mine — come to yourself!

Just as the sun in a house
casts its radiance within the house:

though in the house its shining is little,
it falls in the measure of each window.

That radiance is not separate from the sun;
this is not hidden — it is plain.

Understand the attributes of God just so —
connected. Do not read the page crookedly.

For this reason God said: "We created Adam
in Our image."

Like those boxes in the shop
that reveal the secret of the storehouses.

The shop did not become the image of the storehouse,
though the storehouse is without limit and shore.

From these few attributes, turn toward the source;
do not make a separation between the two.

But know this subtlety here —
bow your head so it becomes clear to you:

no attributes other than God's attributes
are connected as light is to the sun.

Their parts are separate from their whole — know this,
though their part is like their whole, the same.

A fistful of wheat is not far from the storehouse;
its little is the very essence of the much.

Yet it has become separate from its whole in form,
though it is the very essence of it, O wayfarer.

These examples and analogies are many;
reflect, so you may become fully aware.

Give the heart to God if you have a heart,
since from Him comes your aid.

Your life and being and health — all from Him;
the pool's water within you is from that stream.

Since you are from His stream, seek His stream;
go toward the directionless — leave the chapter behind.

The water-bird goes toward the water;
the earth-bird goes toward the soil.

The wakeful heart, from earth and sky,
passes through and goes joyfully upward.

The placeless soul — how would it choose a place?
The nest of a mosquito — how would it suit the Phoenix?

Sky and earth are a prison;
the free soul — would it choose that?

The spirit's sky is the court of God;
its intoxication is forever from the wine of God.

A drop of light — from such an ocean:
since it is from there, it returns there too.

The water of the sea, wherever it may be,
without doubt goes toward its own source.

Since the saint is the essence of that light,
how could his soul be far from that light?

His sky is certainly that light;
from anything other than that, he finds no joy.

So do not think him upon this sky —
he is not of its kind — how would he go there?

The sky is form, and the soul is meaning;
toward meaning goes the stream of meaning.

Nothing but light sits upon light;
a demon never sits beside a houri.

The wave of the sea goes toward the sea;
dust whirls in the wind across the desert.

Wind carries water toward water;
wind carries earth toward earth.

Branches go toward their own root,
for parts incline toward their whole.

The part of paradise goes toward bliss;
the part of hell goes toward the pit.

Colophon

The Valadnama (Book of Walad) — Sections 1–5 of 171. Good Works Translation. New Tianmu Anglican Church.

Translated directly from the Classical Persian text preserved in the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama), poem IDs 87133–87137 (Sections 1–5). No prior complete English translation of the Valadnama has existed in any form. No reference English translation was consulted during the drafting process — none exists to consult.

Sultan Walad (Baha al-Din Muhammad ibn Jalal al-Din Muhammad, 1226–1312 CE) was the eldest son and spiritual successor of Jalal al-Din Rumi. He founded the Mevlevi order and preserved the legacy of his father's circle. The Valadnama was begun in Rabi al-Awwal 690 AH (c. 1291 CE). Where Rumi told the stories of ancient saints, Sultan Walad told the stories of his own time — what he witnessed of Shams-i Tabrizi, Salah al-Din Zarkub, and Husam al-Din Chalabi.

This file contains the opening five sections: the author's prose preface explaining his purpose, a prose meditation on God's manifestness, the verse invocation of the Divine Unity (34 couplets), the teaching on the Two Births (95 couplets), and the teaching on Light Scattered Upon Darkness (64 couplets). Approximately 193 couplets of verse plus two prose prefaces. Sections 6–171 remain.

First English translation. Translated by the New Tianmu Anglican Church with Claude, April 2026.
Translation by Ennigaldi (Liberation Translator, run 203), 2026-04-06.

🌲

Source Text: ولدنامه — بخش‌های ۱ تا ۵

Classical Persian source text from the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama). Presented for reference and verification.

بخش ۱ - بنام خداوند بخشایشگر مهربان

سبب انشای مثنوی ولدی در بیان اسرار احدی آن بود که حضرت والدم و استادم و شیخم سلطان العلماء و العارفین مولانا جلال الحق والدین محمد بن محمد بن الحسین البلخی قدسنا اللّه بسره العزیز در مثنوی خود قصه‌های اولیاء گذشته را ذکر کرده است و کرامات و مقامات ایشان را بیان فرموده. غرضش از قصه‌های ایشان اظهار کرامات و مقامات خود بود و از آن اولیائی که همدل و همدم و همنشین او بودند مثل سلطان الواصلین سید برهان الدین محقق ترمدی و سلطان المحبوبین و المعشوقین شمس الدین محمد تبریزی و قطب الاقطاب صلاح الدین فریدون زرکوب قونوی و زبدة الاولیاء و السالکین چلبی حسام الدین حسن ولد اخی ترک قونوی عظمنا اللّه بذکرهم، احوال خود را و احوال ایشان را بواسطهٔ قصه‌های پیشنیان در آنجا درج کرده چنانکه فرموده است.
خوشتر آن باشد که سرّ دلبران
گفته آید در حدیث دیگران
لیکن چون بعضی را آن فطانت و زیرکی نبود که مصدوقۀ حال را فهم کنند و غرض او را بدانند در این مثنوی مقامات و کرامات حضرتش را و از آن مصاحبانش که همدم او بودند که بیت
مقصود ز عالم آدم آمد
مقصود ز آدم آندم آمد
شرح کرده شد تا مطالعه‌کنندگان و مستمعان را معلوم شود که آنهمه احوال او و مصاحبانش بوده است تا شبهت و گمان از ایشان برود زیرا چون فهم کنند که این اوصاف همان اوصاف است که در قصه‌های ایشان فرموده است معلوم کنند که مقصود احوال خود و مصاحبانش بوده است و حکمتی دیگر آنست که آنچه مولانا قدسنا اللّه بسره العزیز فرمود قصه‌های پیشنیان است، در این مثنوی قصه‌هایی‌ست که در زمان ما واقع شده است. غرض دیگر آنکه مرید باید که باخلاق شیخ خود متخلق گردد و پیروی شیخ کند همچو مأموم بامام و مقتدی با مقتدی مثل خرقه پوشیدن و سرسپردن و سماع کردن و غیره از اعمال شیخ آنقدر که تواند چنانکه می‌فرماید تخلقوا باخلاق اللّه و هم حضرت والدم مولانا عظم اللّه ذکره مرا از برادران و مریدان و عالمیان مخصوص گردانید بتاج انت اشبه الناس بی خلقا و خلقا این ضعیف نیز بر وفق اشارت حضرتش بقدر وسع طاقت اجتهاد نمود که لایکلف الله نفسا الا وسعها و بر مقتضای من اشبه اباه فما ظلم در موافقت و متابعت و مشابهت حضرتش سعی کرد حضرتش دواوین در اوزان مختلفه و رباعیات انشاء فرمود به طریق متابعت دیوانی گفته شد آخرالامر دوستان التماس کردند که چون به متابعت مولانا قدسنا اللّه بسره العزیز دیوانی ساختی در مثنوی نیز متابعت لازم است بنابر آن و جهت آنکه خود را مانند ای حضرتش گردانم از اول ماه ربیع الاول سنهٔ تسعین و ستمأه در این مثنوی شروع رفت تا هم از پی ضعیف نیز بعد از رحلت یادآوردی بماند. فی الجمله در هرچه توانستم و دست‌رسی بود خود را به حضرتش مانند کردم. باقی حضرتش را مقامات است و مرا نیست مگر بود، که آنجا نتوان رسیدن مگر حق تعالی به عنایت خود برساند چنانکه بدینمقدار رسانید هیچ نوع امید از حضرتش نمی‌برم و همچو بدگمانان که یظنون بالله ظن السوء نومید نیستم که انه لاییاس من روح الله الا القوم الکافرین و الحمدللّه وحده و الصلوة علی نبیه محمد و آله اجمعین الطاهرین و سلم.

بخش ۲ - بسمه تعالی شأنه

در بیان آنکه حق تعالی از همه مخلوقات و موجودات ظاهرتر است و از غایت پیدایی پنهان است که خفی لشدة ظهوره زیرا هر مخلوقی را از آدمی و غیره باوصافش توان شناختن مثلا صورت آدمی را می‌بینی اگر از تو می‌پرسند که «چه کس است؟» می‌گویی: «نمیشناسمش» بعد از اختلاط که افعال و اقوال و اخلاق و هنرهای او را مشاهده می‌کنی گویی که «نیکش شناختم»؛ آنچه از او دیدی که موجب شناخت شد یقین‌که صورت نیست، معنی بی‌چون و چگونهٔ اوست. اکنون چون بدان مقدار اخلاق و افعال معنی آدمی بر تو پیدا شد؛ حق تعالی که جملهٔ مخلوقات افعال و اقوال و آثار اوست چون پنهان مانَد؟ از این روی می‌فرماید که الحق اظهر من الشمس فمن طلب البیان بعد العیان فهو فی الخسران.
هر که بر هستی حق جوید دلیل
او زیانمند است و اعمی و ذلیل
اگرچه معنی آدمی را به چشم ندیدی از افعال و اقوالش شناختی و می‌گویی که در او جوهری است که اینهمه از او می‌آید چرا با خود نگویی که «خدا نیز چنین ذاتی است که هرچه دیدم و خواهم دیدن همه صنع و آفریدهٔ اوست» پس دایم خدای تعالی را از همه پیداتر می‌بین و مگو که نمی‌بینم. اگر غیر این دانی و بینی مثلش چنان باشد که کس در باغ گوید که برگ را می‌بینم و باغ را نمی‌بینم؛ موجب مضحکه باشد.

بخش ۳ - بسم الله الرحمن الرحیم

ابتدا میکنم بنام خدا
موجد عالم فنا و بقا
آنکه نی ضد بود نه ند او را
نیستش کس شریک در دو سرا
نی ز کس زاد و نی کسی از وی
همه میرند و او بماند حی
صفتش لم یلد و لم یولد
ذات او را نبوده کفو احد
آنکه پیوسته آشکار و نهان
میکند جلوه بر کهان و مهان
عرش و فرش است از او ببرگ و نوا
پر ز نور وی اند ارض و سما
زنده از وی زمین و هفت فلک
آدمی و پری و دیو و ملک
نور چشم و دل است و عقل و روان
نیست چیزی از او تهی بجهان
در همه جانها چو جان در تن
نور او میزند ز جان بر تن
تن ز جان زنده است و جان از وی
هست در جان و دل نهان آن حی
نی برون است ذات او نه درون
روشن از نور او درون و برون
صنع حق اند نیک و بد بیحد
رو ز اعداد صنع سوی احد
بی ز یک شخص چون شود پیدا
صد هزاران صفات و فعل جدا
صلح با جنگ و گریه با خنده
گه بترتیب و گه پراکنده
هر یکی فعل از دگر ممتاز
یک همه ناز و یک خشوع و نیاز
نی از آن فعلهای گوناگون
بگزینی ورا بجان ز درون
گوئیش هر دمی یگانه کسی
از همه دوستان مرا تو بسی
آن گزینی که کرده ای از جان
نیست صورت نه نقش این میدان
پس مگو اینکه صورتست پدید
چون ز صورت دل تو معنی دید
این چنین فهم کن خدا را هم
در همه روی او ببین هر دم
زانکه خلق است مظهر خالق
مینگر هر صباح در فالق
ز آسمان و زمین و هرچه در اوست
جز خدا را مبین نهان در پوست
نیک و بد را چو حق کند پیدا
دیدن غیر او بد است و خطا
در تر و خشگ و شر و خیر ببین
آن یکی را کزو شد این تکوین
چون نظر همچنین شود بینی
آنچه بوده است و هم بود بینی
هر دمی صد جهان نو بینی
چون ورا بی شریک بگزینی
بی پری بر سمای روح پری
بی کف دست صد فتوح بری
در سرائی روی که بیچون است
صورت چون بپیش آن دون است
صاف معنی است وین صور دردند
اهل معنی ز نقش جان بردند
در سرای امان شدند مقیم
همه رفتند شاد سوی نعیم
آن سرا چون نه زیر و نی بالاست
درگهش زان ز خلق ناپیداست
آسمان و زمین شد آخر آن
گر سواری تو سوی آخر ران
این جهان باش و خانۀ تنهاست
وان جهان قصر جانهای شماست

بخش ۴ - در بیان آنکه ظاهر آدم محسوس است و مجسم، مقامش هم لایق او باشد محسوس و مجسم و روح را که معنوی است و بیچون مقامش هم معنوی و بیچون باشد. آسمان و زمین خانۀ اجسام است و عالم بیچون که اصل هستیهاست مقام ارواح است پس این عالم آخر باشد و عالم آخرت سرا از آن جهت پیغامبر علیه السلام جسم را مرکب خواند که نفسک مطیتک فارفق بها پس عیسی علیه السلام بر این صورت نرفته باشد بر آسمانی رفته باشد که آن بر این حاکم است و آن آسمان انوار و صفات خداست. و در تقریر آنکه شرط است دوبار زائیدن آدمی را یکی از مادر و بار دیگر از تن و هستی خود. تن مثال بیضه است گوهر آدمی باید که در این بیضه مرغی شود از گرمی عشق و از تن بیرون آید و در جهان جاویدان جان که عالم لامکان است پران شود که اگر مرغ ایمان او از هستی او نزاید حکم سقط گرفته باشد از او کاری نیاید و ابداً محجوب ماند که و من کان فی هذه اعمی فهو فی الاخرة اعمی.

مصطفی گفت تن بود مرکب
روح یا عقل کی شود مرکب
مرکبی دان بقول او تن را
در سرای بقا مجو تن را
پس یقین شد که آسمان و زمین
گشت آخر برای نفس مهین
گر تو مرکب نئی از این آخر
بدرآ همچنانکه از یم در
قطره چون گشت در صدف گوهر
کی بماند در آن صدف دیگر
بچۀ مرغ را چو روید پر
شکند بیضه را بر آرد سر
گر بود صعوه ور بود عنقا
فکند بیضه را پرد بسما
چونکه نه ماهه شد بچه ز شکم
بدر آید رهد ز تنگی و غم
ور نیاید برون تو مرده‌ش دان
در شکم یا که نیست خود بچه آن
همچو بادی بود درون جگر
باد را زن گمان ببرده پسر
گر بدی آن پسر زدی خوش سر
اندر این عالم از تن مادر
در جهان بزرگ با پهنا
که شد آراسته ز ارض و سما
بی شمار است کوه و صحراهاش
بی کنار است آب و دریاهاش
ور تو هم حاملی از آن انوار
زین جهان ظلام سر بدر آر
از تن همچو مریم ای جویا
عیسئی زای بی پدر گویا
هین ممان در خودی چو زان کانی
دل بر این تن منه اگر جانی
جنبشت در شکم اگر زولاست
بی گزاف و عبث چو باد هواست
بار دیگر برآ ز جسم جهان
شو روان در جهان عقل و روان
همچو از معدنی که آری خاک
بود آمیخته بنقرۀ پاک
باشد آن نقره اندر او پنهان
خاک چون تن عیان و نقره چو جان
چون برآید زخاک کان نقره
ماند از خاک خوار و بی بهره
بهر نقره است خاک را مقدار
ورنه بی نقره خاک باشد خوار
گرچه آن خاک شد ز کان بیرون
نشود همچو نقره آن موزون
تا نزاید ز خویش بار دگر
ماند آن خاک در خودی ابتر
هیچگونه بکار ناید آن
کی شود چون درم عزیز و روان
یا مثال صدف که از دریا
بدر آید درست ای دانا
تا نزاید از آن صدف گوهر
کی خرندش بنقره و ب ا زر
قیمتش کی شود چنان پیدا
پیش هر پیر و نزد هر برنا
پس رو از خود بزای بار دگر
همچنانکه ز خاک نقره و زر
تا رهی از خطر شوی ایمن
در پناه خدای شو ساکن
چون ملک بر فلک شوی باقی
حقت از خمر جان شود ساقی
خاک کانی چو رفت در آتش
بگدازید و گشت کارش خوش
رست از خواری و عزیز شد آن
خاک بد بسته نقره گشت روان
هم تو گر طالبی در آتش عشق
بگداز اندر کورۀ صدق
تا رهی از حجاب این هستی
تا کنی از می خدا مستی
چون دوبار است شرط زائیدن
یک ز مادر یک از خود ای پر فن
یک بزادن در این جهان غرور
یک شدن زی ظلام تن سوی نور
زادن اولین چو شد حاصل
دردوم کوش تا شوی واصل
جان خود را بیار در ره حق
تا بری از اله درس و سبق
بهرجانی بری هزاران جان
عوض دانۀ دو صد بستان
عوض خار زار گلزاری
عوض پشگ مشگ تاتاری
آن چنان که بپیش آن عالم
همچو چاهی است تنگ و تار شکم
پیش آن ملک و عالم پادار
کاندر آن است مسکن احرار
این جهان تنگتر ز آن چاهست
هرکه زین بو نبرد گمراهست
اینقدر نسبتش نباشد هم
هیچ ماند بشاد کامی غم
شرط صحت مجوی هیچ از رنج
کی دهد بی نوا خبر از گنج
کی بود کور آگه از دیدار
یا ز ذوق سخن در و دیوار
آن جهان چون حیات محض آمد
خاک مرده از او می ‌آشامد
زنده و تازه این جهان همه زوست
ورنه بی نور اوست مرده و پوست
نیست با مرده زنده را نسبت
کو جحیم و کجا بود جنت
آن همه روشنی و عیش و بقاست
وین همه ظلمت و عنا و فناست
حاصل اینست کز خودی بگذر
تا کنی در خدا مدام نظر
پاک شو ار غرور و از هستی
تا که بی جام و می رسد مستی
بی حر تن برآی چون عیسی
بر فلک ها و بگذر از موسی
رخت دل را بر آسمان کش هین
بی حجابی جمال مه را بین
نی بر این آسمان و چرخ کبود
که شد آن هست از بخار و ز دود
بل بر آن آسمان که حاکم اوست
آن چو مغز است و این بود چون پوست
نی سنائی که بد بحکمت فرد
در کتابش بیان این را کرد
کاسمانهاست در ولایت جان
کارفرمای آسمان جهان
پس بر آن آسمان رود دانا
نی بر این چرخ گنبد مینا
فلک الروح مجلس الاحرار
فوقه یسبحون فی الانوار
نظر الحس لا یراه مدا
صورة الجسم حائل ابدا
بصر الحس ناظر الاشباح
نظر العقل شاهد الارواح
فلک الجسم جمرة و دخلن
فلک الروح روضة و جنان
فلک الروح لامکان له
ما جری منه لا زمان له
فلک الدهر فی هواه یدور
یغتدی من ضیائه و ینور
فلک الکون هالک فانی
کل من قال دائم جانی
آسمان صورت است و معنی نیست
آسمان کی مقام اهل هویست
آسمان و زمین که فانی اند
هفتشان پست گشت و هفت بلند
صورت ار شد بلند پست شود
عاقبت جز سوی عدم نرود
قدرتی هست کان بلند از اوست
وین پستی نیازمند از اوست
بی مکان است قدرت یزدان
گرچه اندر مکان شده است روان
در مکانش بحس توان دیدن
بی مکانش شود بجان دیدن
هرکه از حس و از جهت برهید
یار را دید و از خطر بجهید
چون صور پرده ‌ اند نی مقصود
پرده را عقل کی کند معبود
پس بر این آسمان نرفت مسیح
او ملیح است رفت سوی ملیح
حق جمیل و جمال منظر او
غیر خوبی نگشت در حور او
بی گمان خوب پیش خوب آید
زشت با زشت هم بیاساید
طیبین سوی طیبات روند
هم خبیثین بجنس خود گروند
یطلب المرء ما یجاش ه
عند تلقائه یؤان س ه
صنف شیئی بصنفه بقوی
حین لقیائه به یروی
اجتماع المیاه و القطرات
جمعها یرتقی یصیر فرات
هکذا النار و الهوا اعلم
کل شیئی بجنسه یفخم
عکس هذا لقاء غیر الجنس
ذاک کاالجن فی هلاک الانس
جنس از جنس می‌شود افزون
جنس از غیر جنس ناموزون
جنس خود را چو یافت جوینده
گرچه لال است گشت گوینده
لیک دریاب نیک ای دانا
که نه هر جنس در خور است ترا
دو صفت هست در تو چشم گشا
یک ز فرش و یکی ز عرش علا
اهل فرش از سپهر جان دوراند
عرشیان همچو خور پر از نوراند
رو بعرشی گرو کز آن جنسی
سوی جنی مرو اگر انسی
چون دو جنس آمد این گزین به را
ترک که کن چو یافتی مه را
دائماً عاشقان حق را جو
هرچه گوئی همیشه زیشان گو
عشقت از عاشقان شود افزون
چون شدی یارشان شوی موزون
ای برادر بغیر جنس مشین
تا بری ره بسوی منزل دین

بخش ۵ - در بیان آنکه حق تعالی خلق را از ظلمت آفرید و مراد از ظلمت آب و گل است که حیوانیست و بخواب وخور میزید نور خود را بر آن ظلمت نثار کرد که ان اللّه تعالی خلق الخلق فی ظلمة ثم رش علیهم من نوره و در تقریر آنکه حق تعالی چون آدمی را آفرید قابلیت آنش دادکه او را بشناسد پس از هر صفت بی پایان خود اندک اندک در او تعبیه کرد تا از این اندک آن بسیار و بینهایت را تواند فهم کردن چنانکه از مشتی گندم انباری را و از کوزۀ آب جوئی را اندکی بینائی داد شود که همه بینائی چه چیز است و همچنین شنوائی و دانائی و قدرت الی ما نهایه همچون عطاری که از انبارهای بسیار اندک در طبله‌ها کند و بدکان آورد همچون حنا و عود و شکر و غیر آن تا آن طبله‌ها انموذج انبارها باشد از این روی میفرماید که و مااوتیتم من العلم الا قلیلا مقصودش علم تنها نیست یعنی آنچنانکه از علم اندکی دادم از هر صفتی نیز اندک دادم تا ازاین اندک آن بی نهایت معلوم شود پس طبله‌های عطار صورت انبارهاش باشد که خلق آدم علی صورته

خلق را چو ساخت در ظلمت
نورشان ریخت بر سر از رحمت
نور خود را نثار بر سرشان
کرد تا شد لقاش در خورشان
کرد ترکیب جسم را ز چهار
ایزد از خاک و باد و آب و ز نار
دل و جان را ز بحر معنی کرد
بعد از آن اندرون جسم آورد
اندر ایشان نهاد گوهرها
از صفات قدیم و علم و سنا
قهر و لطف و جفا و حلم و وفا
بیحد و بیشمار از آن دریا
تا تو در خود صفات او ببینی
وز صفتهاش ذات او بینی
همچو عطار کو ز هر انبار
آورد در دکان و در بازار
از حنا و ز عود و از شکر
از گلاب و ز مشگ و از عنبر
اندکی آورد نه بسیار او
همه را ناورد بیکبار او
باشد انبارها ورا بسیار
پر و در هر یکی دو صد خروار
نهد از هر یکی بطبلۀ خود
قدر هر طبله ‌ ای بکلبه برد
گرچه در طبله ها بود اندک
عاقلی زین بداند آن بیشک
هست دکان حق تن انسان
اندرونش صفات الرحمن
پس تو در خود ببین صفات خدا
گرچه اندک بود بدان ز صفا
تا چسان است آن صفات منیر
سیر کن زین قلیل سوی کثیر
نی ز یک کوزه آب ای عطشان
میشوی واقف از فرات روان
هم ز یک دو مویز ای برنا
میشوی بر ت ما م آن دانا
همچنین گندم و حبوب دگر
اندکش میکند ز جمله خبر
در نبی آنچه گفت اوتیتم
هست اندک چو قطره از قلزم
علم من بیحد است اندک از آن
بشما دادم از برای نشان
تا از آن اندکی بدانیدم
از سر اطلاع خوانیدم
هست اسمای من سمیع و بصیر
عالم و عادل و غفور و خبیر
بنگر در خود این همه اوصاف
تا شناسی مرا و گردی صاف
خود صفاتم اگرچه بیحد است
آن صفات قلیل از آن عد است
زین توانی شدن بر آن عالم
پس تو از خود مرا بدان عالم
گرچه زان بحرهای بی پایان
گه صفات منند در دو جهان
اندکی داده ‌ ام از آن بتو من
صبر کن اندر آن بعلم و ب ف ن
تا ببینی چگونه متصل است
با صفاتت صفات من ز الست
هیچوقتی نبوده است جدا
از صفاتت صفات من بخود آ
آنچنان کافتاب در خانه
میزند روشنیش در خانه
گرچه در خانه تابشش اندک
اوفتد قدر روزن هر یک
نبود تاب از آفتاب جدا
نیست پوشیده هست این پیدا
همچنان دان صفات حق را تو
متصل کژ مخوان ورق را تو
زین سبب گفت حق که آدم را
آفریدیم ما بصورت ما
همچو آن طبله ها که در دکان
سر انبارها کنند بیان
نی دکان گشت صورت انبار
گرچه انبار بیحد است و کنار
زین صفات قلیل روسوی اصل
مکن اندر میان هر دو فصل
لیک اینجا دقیقه ایست بدان
سر بنه تا شود بر تو عیان
جز صفات خدا صفات دگر
متصل نیست همچو نور بخور
جزوش از کل خود جداست بدان
گرچه جزوش چو کل بود یکسان
مشت گندم نه دور از انبار است
اندکش گرچه عین بسیار است
گشت از کل جدا بصورت آن
گرچه عین وی است ای ره دان
هست بسیار این مثال و نظیر
فکر کن تا شوی تمام خبیر
دل بحق ده اگر دلی داری
چون از او میرسد ترا یاری
عمر و هستی و صحتت همه زوست
آب حوض درون توزان جوست
چون زجوی وئی بجوی او را
سوی بیسوی رو بهل سورا
مرغ آبی بسوی آب رود
مرغ خاکی سوی تراب رود
دل بیدار از زمین و سما
گذرد خوش رود سوی بالا
جان بیجا کجا گزیند جا
لانۀ پشه کی سزد بهما
آسمان و زمین بود زندان
جان آراد کی گزیند آن
روح را آسمان جناب حق است
مستیش دائم از شراب حق است
قطرۀ نور آنچنان دریا
چون از آنجاست هم رود آنجا
آب دریا بهر کجا که بود
بیگمان سوی اصل خویش رود
چون ولی را خلاصه آن نور است
کی از آن نور جان او دور است
آسمانش یقین بود آن نور
می نگردد ز غیر آن مسرور
پس بر این آسمان مدان او را
جنس آن نیست چون رود آنجا
آ سمان صورتست و جان معنی
سوی معنی رود روان معنی
جز که بر نور نور ن ن شیند
دیو هرگز بحور ننشید
موج دریا رود سوی دریا
گ رد گردد ز باد در صحرا
آب را باد سوی آب برد
خاک را جانب تراب برد
فرعها سوی اصل خویش روند
زانکه اجزا ب کل خود گروند
جزو جنت رود بسوی نعیم
جز ودوزخ رود بسوی جحیم

On God Having Placed in Each Person a Nature That Finds No Rest Except with Its Own Kind

That God Most High has placed in each person a nature that finds no rest except with its own kind; and if it does find rest elsewhere, it is due to some defect; and that nature is like a guardian that brings a person to their own kind, as the hadith says: "God Most High has an angel that leads like to like." And on the reason for creating kind by kind: that things become manifest through their opposites, as it is said: "By their opposites things are made known." Another wisdom: the perfection of craft lies in being capable of both evil and good, for if one can only make the good but cannot make the evil, one is not fully capable. Relative to God, then, good and evil are equal in that both reveal the perfection of God's craft. But if you set aside this perspective, good and evil are never equal. Another explanation: that without this perspective it may be revealed that good and evil are both good — and when you have heard this in truth and accepted it, by its blessing God will grant you that other way as well.

God has an angel on the earth
who surely leads like to like.

It leads the demon-souled toward demons
and princes and kings toward the Sovereign.

Those of feminine nature it brings to women;
those of masculine nature to the ranks of swordsmen.

If someone asks: for what reason
did the Lord's craft become so various?

He created humankind kind by kind —
good and evil beyond count, in both abodes.

One is like a demon and one like an angel;
one is of the earth and one of the sky.

One eats dust and one seeks the pure;
one is fallen and one walks nimbly.

In answer, say: God willed
that the crooked be told from the straight,

so that good and evil in this dwelling
become known strongly through each other.

Since things become known through their opposite,
evil is exposed by the deeds of the good.

Without evil, how would good show as good?
Without badness, how would goodness increase?

If there were no beggar or dervish,
when would the rich appear choice and supreme?

Another wisdom: painters
paint kings and servants alike.

A hundred thousand forms of every kind they paint —
the image of Gabriel and the Throne they make.

They depict rider and foot-soldier both;
they leave no form in the world undrawn —

from Solomon and ant, from demon and fairy,
from beasts and insects and the royal partridge —

so that each one shows the perfection of their craft,
revealing who is less and who is more.

And the one who cannot do this —
bring all crafts into image —

is imperfect in that craft
and has no great worth among the masters.

The evil and good of these images are beautiful for this:
from both, the painter's perfection is revealed.

They make you aware of that painter
who in this craft has no rival.

The perfect maker is the one
from whom both evil and good flow.

Judge God's craft by this parable,
until silk and sackcloth become one to you.

For this reason good and evil are equal:
because both declare God.

His power extends over all crafts;
the creator of ugly and beautiful alike is He.

Since good and evil make Him known —
He who has no rival in His craft —

from this perspective, both are one essence;
both are mirrors turned toward His face.

But if you look at their outward form,
how can you count good and evil as one?

Toward the fair face you incline;
from the ugly face you feel revulsion.

When you cut your gaze from God,
how can poison be like sugar to you?

How can suffering and ease be the same?
From this comes light, from that comes fire.

That makes sorrowful, this makes joyful;
that leads to hell and this to paradise.

Can the sighted and the blind be
one in the eyes of the wise?

Can the knowing and the ignorant be
one in the eyes of a perfect sage?

The faithful sage seeks nearness;
the callous fool seeks distance.

The garden of union is the abode of the righteous;
the hell of the deep is the prison of the wicked.

The master drinks from springs of light;
the dwelling of deniers is in the darkness.

Were I to explain this for a hundred years,
these realities would not become clear to you.

How can the ocean be shown through a pipe?
The sea cannot fit in a skiff.

Letter and sound and tongue are like a pipe —
how can the ocean of love be seen through them?

On Meanings as They Truly Are

That meanings as they truly are cannot fit in language and expression, for speech has three ranks — one is prose, one is verse, and one is the thought that shows its face within. What is within has vast expanse — wide and open. When it enters the expression of prose, it grows narrow. When it enters verse, narrower still. Above these three ranks is the Unseen World, from which inspiration flows into the breast; its vastness and expanse is without limit or end.

In the sea of thought, prose and verse are a single drop;
before the worth of silence, speech is a mote.

In your silence you are surely an ocean;
a dewdrop when your lips speak.

Silence is the root and speech the branch;
silence is Ahmad and speech is the Law.

The Chosen One is a spring and his Law the water;
the Chosen One is a sun and his Law the radiance.

The Law is the branch and the Chosen One the root;
the Chosen One is the ancestor and the Law like offspring.

So are you too — when you search,
like him you are ocean and spring and stream.

Sometimes in peace and sometimes at war;
sometimes companion of the minstrel and the harp.

Sometimes you become ruined and sometimes flourishing;
sometimes drunk and sometimes hungover.

Sometimes you build houses of brick and clay;
sometimes from you the sorrowful become glad.

Form is always thriving from you;
meanings too are happy and heart-glad from you.

You are like the sea and your deeds a drop;
you are like the sun and your words a mote.

Such too are the deeds and words of the Messenger —
understand this; do not grow weary of thought.

A hundred thousand Laws arose from him,
yet he neither increased nor decreased.

So they draw from him and he is not diminished;
they drink from his ocean and it is not reduced.

Was not Abu Jahl in such evil
that the world saw none his equal?

From those evils of his nothing ever lessened;
rather, every moment the evil grew.

He was like a gushing spring —
before his own kind, radiant as the moon.

But the one is darkness and the other is light;
the one is all mourning, the other all festival.

The one makes blind, the other grants sight;
the one gives forbearance, the other fills with rage.

The one gives houris and paradise and Kawthar;
the other leads without doubt to the pit of hell.

On the Two Seas of Light and Darkness

That God Most High created two seas — one of light and one of darkness — and drew a spiritual barrier between them so they cannot mix, like water and oil in a single lamp that do not mingle. The aid of the God-fearing, the prophets, the saints, and the angels comes from that sea of light; and the aid of the idolaters, the devils, and evil souls comes from the sea of darkness. They are pressed together but do not mix, as the Quran says: "He set the two seas flowing, meeting side by side; between them a barrier they do not transgress."

Hear this from the text, O wise one:
from God two seas appeared.

One full of honey and sugar and gentleness and grace;
one full of poison and wrath and utter violence.

One gives thorns, one gives roses;
one is bitter and one is sweet.

One takes you to the sky, one to the earth;
one draws you to unbelief, one toward faith.

"He set the two seas flowing" — thus says the Quran —
both abiding together: "they meet."

A spiritual barrier between the two seas
so that grace does not mingle with wrath.

They are like water and oil together —
they never become one, like joy and grief.

Though both resemble each other,
yet I know — and the wise know too —

that one drags you like a wolf and a snake,
and this one swiftly draws you toward the Friend.

Whatever resembles another is not the same;
whoever sees them as one is in doubt.

Poison and antidote, though they look alike —
the wise know the difference between them.

Though the taste of both be bitter,
whoever has knowledge — how would they stray from the path?

They know that one is deadly and evil;
the sword of understanding deflects the other.

From that comes pain, from this comes cure;
from that comes death, from this comes life and safety.

I return to what I was saying —
what I was threading on speech and silence.

In your heart, silence is like an ocean;
within, without letters, there is a speaking.

And higher than the breast, in the realm beyond quality,
there is a world without inside or outside.

Its east has no limit that can be found;
its west is neither below nor above.

Its arena is shoreless and without end;
its threshold — none have seen a border.

There is neither stillness nor motion;
neither buying nor selling — a hundred blessings!

The sun and moon of the intellects are without a sphere;
the sun and moon of time are like dry brushwood.

I called it brushwood because it is perishable;
the moon and sun of the sky are perishable.

Brushwood burns and nothing remains;
the sphere and its sun and moon will not remain either.

So in meaning they are one — what matter sphere or brushwood?
Both have the same worth in meaning.

Other than the face of God, O heedless one —
like "By the morning brightness" — all is setting.

The dread endures and all else perishes;
who is far and who is near — do you know?

The Creator of the spirit before this formation —
our body is from an extract of clay.

In the end He demolishes the bodies;
judge the intellects and understandings by this.

Other than Him, nothing in existence will remain;
then at the gathering He will gather the dead.

Souls perish and bodies too;
only God's essence remains, alone in the world.

The sun and moon of the intellects endure —
in the world of God's attributes, they shine.

But in the ultimate realities, nothing shines
except the gentle beauty of the All-Merciful.

On God as the Sun of Intellects

That just as the physical sun is the lamp of the world by which people see each other and distinguish stranger from kin, ugly from beautiful, black from white — so God Most High is the sun of intellects and sciences and realities and subtleties. For without God's light, no thought shows its true face, and you cannot distinguish between two utterances. Your ability to distinguish is proof that you see God, because without seeing God, discrimination is impossible — just as without seeing the sun, discrimination between two persons is impossible.

God is the sun of intellect, if you know it;
by His light you read your thoughts.

The state of your thought — you see God there;
by Him you distinguish good from evil.

One speech before you is base and low;
another is beautiful and fine and measured.

This difference between two speeches
comes only from the light of "Be, and it is."

Is it not by the sun of the sky
that you tell the old from the young?

First that sun was seen —
then this and that were chosen from it.

That choosing of yours is witness
that surely you have seen — know this, O aware one!

Otherwise, when night falls, you do not see;
in the dark night, when would you choose

good from evil, and black from white,
thorn from flower, and plane-tree from willow?

When you have no lamp before you,
you cannot tell the wolf from the sheep.

But it does not come to your mind
that the sun is what shows you this.

Though from the sun's opposite you learned
that by the sun, forms are understood,

your mind does not go there, O uncle:
that from that light, every moment,

the forms of all things become clear to you —
from evil and good, from rich and poor.

So the sun of the spirit — which has no opposite,
which stands forever and has no equal —

by its light you see the realities;
by it you solve all the subtleties.

All judgments you see are from Him;
and what is best, you gladly choose.

Though all judgments may be good,
you choose the best among them happily.

How strange if you become heedless of this —
though it never sets for even a moment!

It does not come to your mind at all
that from it come your firm thoughts.

Do not remain in wonder — know well
that by it, both hidden and manifest are resolved.

Without doubt, thought and remembrance and knowledge —
their sun is one sun, in both abodes.

As long as you have intellect and judgment and thought,
seeing God plainly is your practice.

There is not a single moment you do not see Him;
so why are you sorrowful, searching?

He whom you seek is with you;
why do you run bewildered in every direction?

Come to yourself and look — for the gaze,
whatever it perceives beyond thought,

was shown to you by that light;
the good thought from the bad — yet for you,

your far-sightedness has made you distant from Him,
until your own light hid from your sight.

Know yourself, so you may know God,
for you are His proof and evidence.

Your being is both proof and proven;
then why is your mind occupied elsewhere?

O you who are full of water like a jar beside a stream —
do not sit thirsty! Do not lose yourself!

You are heedless of God, O wayward one;
bow your head, so from the King comes the crown.

If there were ears, I would speak a hundred verses;
how can one light a lamp without oil?

Let us return from this to the explanation of silence:
silence is like the sea and speech is like a fish.

On the Silence Above Speech

Return to the teaching that speech has three ranks and silence is above speech — but not every silence, for rocks and animals and ignorant people do not speak, but that does not mean their silence is better than speech.

But know this too and understand:
this belongs to one who, through speech,

makes the ignorant wise in God
and carries the scholars to the peak of heaven.

The cloud of his generosity gives great fruits;
when they enter his sea they become pearls.

His speech makes the dead alive —
not for a few days, but enduringly.

Intellects have drawn their substance from his speech;
the spirit is refreshed by his knowledge from God.

The silence of such a one is immense,
for he is in the world like Moses.

Not one who from ignorance
is silent out of sheer dullness —

the substance of knowledge not within his heart,
his water and clay left without grace.

That is Adam: in whose clay body
the lights of God shine from his soul and heart.

If Iblis from deficiency sees only the clay,
it is because he holds no heart from God.

But these worthless asses
who from ignorance are deficient and base —

their intellect was deficient from eternity;
inevitably their deeds are deficient too.

Their speech is deficient, crooked, and rejected;
the way to God is blocked for them.

Such a one, if he is silent —
he is like a stone; seek no awareness from him.

His speech and silence are both stillborn;
his motions are each worse than the other.

Like excrement — wherever he turns,
moment by moment he grows uglier and more foul.

Where is one silent like Uthman —
for whom speaking would be mere noise —

so that from his silence he may give people
wisdom and knowledge and taste and awareness and joy?

This proverb the ancients said
of the one who is great in his age:

his speech is silver; know his silence to be gold —
what silence and speech like the Prophet's!

In the state of revelation he was silent;
when it passed, he turned to speech.

His revelation emerged from the garment of letters;
the water of his ocean entered into vessels.

From the Quran he became the water-bearer of creation;
and his hadith became the cure of creation.

Colophon

The Valadnama (Book of Walad) — Sections 6–10 of 171. Good Works Translation. New Tianmu Anglican Church.

Translated directly from the Classical Persian text preserved in the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama), poem IDs 87138–87142 (Sections 6–10). No prior complete English translation of the Valadnama has existed in any form. No reference English translation was consulted during the drafting process — none exists to consult.

These five sections continue the theological foundation of the mathnawi. Section 6 addresses the creation of diversity through opposites — the painter analogy demonstrating that God's perfection is revealed through both beautiful and ugly images. Section 7 explores the three ranks of speech (prose, verse, inner thought) and their insufficiency before the unseen, using Muhammad and Abu Jahl as twin springs of light and darkness. Section 8 introduces the Quranic image of the two seas — light and darkness — separated by a barrier, then ascends to the world beyond quality where even celestial bodies are brushwood. Section 9 develops the sustained metaphor of God as the sun of intellects, by whose light all thought and judgment become possible, concluding: "He whom you seek is with you; why do you run bewildered in every direction?" Section 10 distinguishes the silence of the wise (which is above speech) from the silence of the ignorant (which is below it), culminating in the Prophet as the supreme vessel: silent in revelation, speaking in Law.

First English translation. Translated by the New Tianmu Anglican Church with Claude, April 2026.
Translation by Senbi (Liberation Translator, run 204), 2026-04-06.

🌲

Source Text: ولدنامه — بخش‌های ۶ تا ۱۰

Classical Persian source text from the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama). Poem IDs 87138–87142. Presented for reference and verification.

بخش 6

بخش ۶ - در بیان آنکه حق تعالی در نهاد هر کس خاصیتی نهاده است که به جز به جنس خود نیارامَد و اگر بیارامَد بنابر علتی باشد و آن خاصیت همچو موکلی است که شخص را به جنس خود می‌برد که ان الله تعالی ملکا یسوق الجنس الی الجنس و در تقریر آنکه جنس جنس آفریدن را سبب آن بود که چیزها به ضد ظاهر می‌شود که و بضدها تتبیّن الاشیاء دیگر آنکه کمال صنعت آنست که بر بد و نیک قادر باشد زیرا که اگر بر نیک توانا باشد و نتواند بد ساختن قادر تمام نباشد پس نسبت به خدا نیک و بد یکسان‌اند از آن ره که هر دو معرف کمال صنعت حق‌اند لیکن اگر از این نسبت قطع نظر کنی نیک و بد کی یکسان باشد. تقریری دیگر که بی‌این نسبت و تعلیل کشف شود که نیک و بد همه نیک است چون این تقریر را به صدق شنیده باشی و قبول کرده باشی به برکت این، حق تعالی بدانت نیز راه دهد

هست حق را فرشته ای به زمین
کاو برد جنس را به جنس یقین

دیو جان را به سوی دیو برد
میر و شه را سوی خدیو برد

زن صفت را برد به سوی زنان
نر صفت را به صف تیغ زنان

گر کند کس سؤال کز چه سبب
مختلف گشت صنع حضرت رب

جنس جنس آفرید مردم را
نیک و بد بی شمار در دو سرا

یک بود همچو دیو و یک چو ملک
یک بود از زمین و یک ز فلک

یک خورد خاک و یک بجوید پاک
یک فتده ست و یک رود چالاک

در جوابش بگوی ایزد خواست
که شود آشکار کژ از راست

تا که نیک و بد اندر این مأوا
گردد از همدگر قوی پیدا

چیزها چون به ضد پیدا شد
بد ز افعال نیک رسوا شد

نیک بی بد کجا نمودی نیک
بی بدی خود کجا فزودی نیک

گر نبودی گدا و یا درویش
کی نمودی غنی گزیده و بیش

حکمت دیگر آنکه نقاشان
نقش شاهان کنند و فراشان

گونه گون صدهزار نقش کنند
صورت جبرییل و عرش کنند

هم سوار و پیاده بنگارند
در جهان هیچ نقش نگذارند

از سلیمان و مور و دیو و پری
از وحوش و هوام و کبک دری

تا که هر یک کمال صنعت خویش
می نماید که کی کم است و که بیش

وانکه نتواند اینچنین کردن
صنعها را به نقش آوردن

باشد او ناقص اندر آن صنعت
بیش پیش صناع نبودش قیمت

بد و نیک نقوش از آن زیباست
که ز هر دو کمال او پیداست

می کنند آگهت از آن نقاش
کاندر این پیشه نیست کس همتاش

صانع با کمال آن باشد
که بد و نیک از او روان باشد

صنع حق کن از این مثال قیاس
تا برت یک شود حریر و پلاس

زان سبب خیر و شر بود یکسان
که خدا را همی کنند بیان

بر همه صنعها توان اوست
خالق نقش زشت و زیبا اوست

نیک و بد چون معرف اند او را
که ندارد به صنع خود همتا

پس از این روی هر دو یک ذاتند
هر دو روی ورا چو مرآت اند

لیک اگر تو به نقششان نگری
نیک و بد را چگونه یک شمری

بسوی خوبرو کنی رغبت
بود از زشت رو ترا نفرت

چون کنی از خدای قطع نظر
پیش تو زهر کی بود چو شکر

رنج و راحت کجا بود یکسان
زین رسد نور و زان رسد نیران

آن کند پرغم این کند شادان
آن برد در جحیم و این به جنان

هل یکون البصیر و الاعمی
واحدا عند من اتاه حجی

هل یکون العلیم و الجاهل
واحدا عند عاقل کامل

یطلب القرب عالم وافی
یطلب البعد جاهل جافی

جنة الوصل مسکن الاخیار
سقر البحر محبس الاشرار

مشرب الشیخ فی عیون النور
مسکن المنکرین فی الدیجور

شرح این را اگر کنم صد سال
نشود بر تو روشن این احوال

بحر از لوله کی شود پیدا
می نگنجد به زورقی دریا

حرف و صوت و زبان چو لوله بود
کی از آن بحر عشق دیده شود

بخش 7

بخش ۷ - در بیان آنکه معانی چنانکه هست حق آنست که در زبان و عبارت نگنجد زیرا که سخن را سه مرتبه است یکی نثر و یکی نظم و یکی اندیشه که در اندرون روی می‌نماید آنچه در اندرون است عرصه‌اش عظیم با گشاد و واسع و بسیط است و چون در عبارت نثر می‌آید تنگ می‌گردد و چون در نظم می‌آید هم تنگ‌تر میشود و بالای این هر سه مرتبه عالم غیب است که فیض از آنجا در سینه می‌آید سعت و بسط آن بی‌حد و بی‌پایان است

در یم نثر نظم یک قطره است
در خور خامشی سخن ذره است

در خموشی تویی یقین دریا
شبنمی چون شوی به لب گویا

خمشی اصل و گفتگو فرع است
خمشی احمد و سخن شرع است

مصطفی چشمه است و شرعش آب
مصطفی آفتاب و شرعش تاب

شرع فرع است و مصطفی اصل است
مصطفی جد و شرع چون نسل است

همچنانی تو نیز چون جویی
مثل او بحر و چشمه و جویی

گاه در صلح و گاه در جنگی
گاه دمساز مطرب و چنگی

گاه گردی خراب و گه معمور
گه شوی مست و گه شوی مخمور

گه کنی خانه ها ز خشت و ز طین
گه شود شادمان ز تو غمگین

صورت از تست دایما آباد
هم معانی ز تو خوش و دلشاد

تو چو بحری و فعل تو قطره
تو چو شمسی و قول تو ذره

همچنین است فعل و قول رسول
فهم کن این مشو ز فکر ملول

صدهزاران چو شرع از او برخاست
وی از ان نی فزون شد و نی کاست

پس چنین زو برند و کم نشود
زآب بحرش خورند و کم نشود

نی که بوجهل در بدی بود آن
که نظیرش ندید کس به جهان

زان بدی هاش هیچ کم می شد
بلکه هر لحظه در فزونی بد

بود مانند چشمه جوشنده
نزد جنسش چو ماه رخشنده

لیکن آن ظلمت است و آن نور است
این همه ماتم آن همه سور است

این کند کور و آن ببخشد چشم
آن دهد حلم و این کند پر خشم

آن دهد حور و جنت و کوثر
این برد بی گمان به قعر سقر

بخش 8

بخش ۸ - در بیان آنکه حق تعالی دو دریا آفریده است یکی از نور و یکی از ظلمت و برزخ معنوی میان آن دو دریا کشیده است که آمیختن‌شان به همدیگر ممکن نیست همچون آب و روغن که در یک قندیل باشند و به هم نیامیزند مدد اهل تقوی و انبیاء و اولیاء و ملائکه از آن دریای نور است و مدد مشرکان و شیاطین و نفوسِ بدان از دریای ظلمت است که به هم چفسیده‌اند و نمی‌آمیزند که مرج البحرین یلتقیان بینهما برزخ لایبغیان

بشنو این را ز نص ای دانا
که ز یزدان دو بحر شد پیدا

یک پر از شهد و قند و نرمی و لطف
یک پر از زهر و قهر و کلی عنف

یک دهد خاره یک دهد نسرین
یک بود تلخ و یک بود شیرین

یک به چرخت برد یکی به زمین
یک به کفرت کشد یکی سوی دین

مرج البحر گفت در قرآن
هر دو با هم مقیم یلتقیان

برزخ معنوی میان دو بحر
تا نیامیزد آنچه لطف به قهر

مثل آب و روغنند به هم
یک نگردند همچو شادی و غم

گرچه هر دو به یکدیگر مانند
لیک دانم که عاقلان دانند

کان ترا همچو گرگ و مار کشد
وین به زودیت سوی یار کشد

هرچه ماند به هم نباشد یک
آنکه یک بیند او بود در شک

زهر و تریاق اگرچه یکسانند
عاقلان فرق هر دو را دانند

هر دو را طعم اگرچه زشت بود
هر که داناست کی ز راه رود

داند او کان بود کشنده و بد
وین کند تیغ فهم او را رد

زان رسد درد و زین رسد درمان
زان بود موت و زاین حیات و امان

باز گردم بدانچه می گفتم
در نطق و سکوت می سفتم

خمشی در دلت چو دریایی ست
در درون بی حروف گویایی ست

باز برتر ز سینه در بی چون
یک جهانی است بی درون و برون

مشرقش را نشد حدی پیدا
مغربش نیست زیر و نی بالا

عرصه اش بی کنار و بی پایان
درگهش را کسی ندیده کران

نیست آنجا سکون و نی حرکت
نی خرید و فروش صد برکت

ماه و مهر عقول بی چرخ است
مهر و ماه زمانه چون مرخ است

مرخ از آن گفتمش که آن فانی است
ماه و خورشید آسمان فانی است

مرخ سوزد نماند از وی چیز
چرخ و مهر و مهش نماند نیز

پس به معنی است یک چه چرخ و چه مرخ
هر دو را یک بود به معنی نرخ

غیر وجه الاله یا غافل
مثل الن ح م فی الضحی آفل

هول باق و غیره فان
من بعید و من فتی دانی

خالق الروح قبل ذا التکوین
جسمنا من سلالة من طین

آخر الامر یهدم الاجسام
قس علیها العقول و الافهام

غیره فی الوجود لایبقی
ثم فی الحشر یحشر الموتی

جان ها نیست گردد و تنها
ذات حق ماند از جهان تنها

مهر و ماه عقول پاینده است
در جهان صفات تابنده است

نبود در حقایقش تابان
جز جمال لطیف الرحمن

بخش 9

بخش ۹ - در بیان آنکه چنانکه آفتاب چراغ عالم است که خلق همدیگر را به واسطه‌ی آن می‌بینند و فرق می‌کنند میان بیگانه و خویش و زشت و خوب و سیاه و سفید حق تعالی آفتاب عقول و علوم و حقایق و دقایق است زیرا که بی‌نور حق هیچ اندیشه راست روی ننماید و میان دو سخن فرق نتوان کردن پس فرق کردن تو میان دو سخن شاهد است که حق را می‌بینی جهت اینکه بی‌دیدن حق تمیز ممکن نیست چنانکه بی‌دیدنِ آفتاب تمیز میان دو شخص ممکن نباشد

خور عقل است حق اگر دانی
فکرها را به نور او خوانی

حالت فکر تو خدا بینی
نیک و بد را از او جدا بینی

سخنی پیش تو بد و دون است
سخنی خوب و نغز و موزون است

این تفاوت میان هر دو سخن
نشود جز ز نور قابل کن

نه از خور آسمان تفاوتها
می کنی در میان پیر و فتی

اول آن آفتاب دیده شده است
آنگهی این و آن گزیده شده است

آن گزین تو گشته است گواه
که یقین دیده ای خود ای آگاه

ورنه چون شب شود نمی بینی
شب تاریک کی تو بگزینی

نیک را از بد و سیه ز سفید
خار را از گل و چنار از بید

چون چراغی نباشدت در پیش
نکنی فرق گرگ را از میش

لیک اندر ضمیر نایدت این
که بخورشید مینمایدت این

گرچه از ضد خور شدت معلوم
که بخور میشود صور مفهوم

خاطر آنجا نمی رود ای عم
که از آن نور شد تو را هردم

صور جمله چیزها پیدا
از بد و نیک و از غنی و گدا

پس خور روح را که ضد ش نیست
دایما قایم است و ندش نیست

بینی از نور او حقایق را
حل کنی جملۀ دقایق را

رایها را همه ازو بینی
وانچه نیکوتر است بگزینی

رایها گرچه هست جمله نکو
بهترین را گزین کنی خوش تو

چه عجب گر از آن شوی غافل
گرچه یکدم نمی شود آفل

در نیاید به خاطرت هیچ این
که از آن است فکرهای متین

در تعجب ممان و نیک بدان
که بدان حل شد آشکار و نهان

بی گمان فکر و ذکر و دانش را
خورشان یک خور است در دو سرا

تا ترا عقل و رأی و اندیشه است
دیدن ایزدت عیان پیشه است

یک دمی نیست کش نمی بینی
پس چه در جستجوی غمگینی

با تو است آنکسی که میجویی
خیره هر سوی از چه می پویی

با خود آی و نگاه کن که نظر
هرچه افتاد بیشتر ز فکر

که بدان نور شد برت پیدا
فکر نیکو ز بد و لیک ترا

دور بینیت کرد از او دورت
تا نهان ماند از نظر نورت

خویش را دان که تا خدا دانی
زانکه حق را دلیل و برهانی

هستیت هم دلیل و مدلول است
خاطرت خود چه جای مشغول است

ای پر از آب جوی همچون خم
تشنه منشین مکن تو خود را گم

غافلی از خدای ای گمراه
سر بنه تا رسد ز شاه کلاه

گر بدی گوش گفتمی صد بیت
کی فروزد چراغ کس بی زیت

باز گردیم از این به شرح سکوت
خمشی چون یم است و گفت چو حوت

بخش 10

بخش ۱۰ - رجوع به تمامی آنکه سخن سه مرتبه دارد و خموشی بالای نطق است ولیکن نه هر خموشیی زیرا که جماد و حیوان و مردم جاهل سخن نمی‌گویند دلیل نکند که خموشی ایشان بهتر از نطق است

لیک این هم بدان و فهمی کن
کاین کسی را بود که او ز سخن

جاهلان را کند به حق دانا
عالمان را برد بر اوج سما

ابر جودش دهد به بر برها
چونکه در بحر شد شود درها

سخنش مرده را کند زنده
چند روزه نه بلکه پاینده

عقل ها مایه برده از سخنش
روح تازه ز علم من لدنش

خمشی چنین کس است عظیم
کاو بود در جهان مثال کلیم

نی کسی کاو بود ز نادانی
خمش از غایت گران جانی

مایه ی علم نی درون دلش
بی عنایت بمانده آب و گلش

آدم است آنکه در تن چو گلش
تابد انوار حق ز جان و دلش

گر بلیسش ز نقص بیند گل
زان بود کاو ز حق ندارد دل

لیک گر این خران بی مقدار
که ز نادانی اند ناقص و خوار

عقلشان بود از ازل ناقص
لاجرم هستشان عمل ناقص

گفتشان ناقص و کژ و مردود
شد بر ایشان ره خدا مسدود

اینچنین کس اگر بود خامش
چون جماد است از او مجوی تو هش

گفت و خاموشیش همه ابتر
حرکاتش ز همدگر بدتر

چون حدث هر طرف که او گردد
دم به دم زشت و نحس تر گردد

همچو عثمان نما خموش کجاست
که برش گفتگوی بانگ صداست

تا دهد خلق را وی از خمشی
حکمت و علم و ذوق و هوش و خوشی

این مثل گفته اند قوم قدیم
مرد کاو هست در زمانه عظیم

گفت او سیم دان خموشی زر
چون خموشی و گفت پیغمبر

حالت وحی او خموش بدی
چون گذشتی از آن به گفت شدی

سر زدی وحی اش از لباس حروف
آب بحرش درآمدی به ظروف

پس ز قرآن سقای خلق شدی
وان حدیثش شفای خلق بدی

On Prophets and Saints Being One Soul and One Light

That the prophets and saints are one soul and one light; they all speak of one God and have generosity from Him; they have been freed from their own existence; nothing remains in them except the remembrance and glorification of creation; they have become naught from all that is other than God and are sustained by God: "annihilated from themselves, abiding in the Friend — how strange that they are not, and yet they are."

Such too are the great saints —
all surging like a boisterous sea.

All the spirits of the chosen saints
have surely been from one single light.

Though their names in form are different,
all share one radiance and one spark.

If someone gives sugar a hundred names,
its taste is one when it strikes the palate.

The call of the prophets is for all —
like the shepherd who is master of the flock.

Both the elect and the common they invite,
from generosity, toward that Presence.

Therefore they showed wondrous miracles,
that enemies might become friends and beloveds.

Willing and unwilling, they turn toward God —
one from love and one from anxious fear.

Every heart's ensign is grace;
it has disgust and shame for all but the Friend.

The receptive he calls toward God;
from the unreceptive he turns in aversion.

He seeks a lover drunk like himself,
to whom he may tell the secrets of the breast.

His invitation is to God's elect,
that he may scatter the offering of secrets upon them.

He has no word for the common,
for not everyone has found the way to the Divine Presence.

Moses was always seeking the saints,
always running in their footsteps.

Every dawn, with lamentation, from God
he would ask to meet those men.

At last, when his prayer was accepted,
he found Khiḍr, and his hope was fulfilled.

Moses' Thanksgiving Upon Finding Khiḍr

Moses giving thanks to God that his prayer was accepted and he found Khiḍr, peace be upon him.

He laid his head upon the earth and gave thanks to God
from soul and heart, with sincerity and purity.

From that meeting he became mightily glad;
he went before Khiḍr, prostrating.

When he kissed Khiḍr's hand, he spoke
praise — now openly, now in secret.

After that, Khiḍr honored him;
with kindness he gave him a single breath's attention.

He said: "How are you from the hardships of travel?"
He said: "Since it is for your sake, there is no harm.

Hardship for your sake is treasure and jewel;
poison from your hand is better than sugar."

When from Moses he saw such devotion
and heard such beautiful words,

he opened his tongue with kindness and love;
he polished his heart like a mirror.

What he sought from the loving God —
in speech, he showed it all to him.

A hundredfold he became from that companionship;
his frozen heart began to flow like a stream.

Like a well that becomes a sea —
in the shell, the matchless pearl appeared.

Well or sea — what am I saying?
What he became, do not seek through words.

When this reached Moses from Khiḍr,
then that Way-seer said to him with kindness:

"Come, arise! Go to your people.
Without delay, return to your city.

Bring the misguided folk onto the path;
turn all faces toward God.

Save them all from hellfire;
deliver great and small to the seat of bliss,

so that from God a reward of merit may reach you —
recompense beyond limit and beyond count."

Moses said to him: "O Sultan,
do not drive me from such a Presence as this.

I had not yet seen your beautiful face;
I had chosen you by your signs alone.

At night, from longing for you, I did not sleep a moment;
the heart's pain I told to no one.

Without tasting your wine I was ruined;
drunk without cup and without drink.

The fragrance of bread led me to the bread;
eating the bread led me to the kingdom of the soul.

In desire for you I was surrendering my life —
after this union, how can I endure separation?

Now that my gaze has fallen upon your face,
how can I spend a life without you?

By the God who is your Beloved,
I have fallen in love with your beautiful face.

I will not go far from this exalted threshold.
Do not take this milk from the nursing child."

Khiḍr's Reply to Moses

Khiḍr's reply to Moses, peace be upon him: "Since meeting me has been granted to you, now return and go to your people, for the best visit is the briefest."

He said: "O Moses, Converser with God, know
that companionship with me cannot be done.

For I nail the horseshoe upside-down, over and over;
no one has understood my subtlety.

My company is difficult and very hard;
my sea-water reaches only to the ankle.

Where have you the feet to walk with me?
For without me, you have a separate path."

He said: "Perhaps God will grant me aid —
bestow on me reason, understanding, and awareness.

From this dark sleep of heedlessness,
may wakefulness reach me from God."

When he saw him eager and sincere,
drunk with him, bewildered and in love,

he accepted him wholeheartedly as a companion,
for he would be most forbearing in company —

he would not flinch from anything he saw;
good and evil, he would see as all good.

His seeming blasphemies he would count as faith;
he would not grow sad from his seeming cruelty.

Poison from his hand he would drink as honey;
stones from him he would buy as rubies.

When together they became companions on the journey,
from the soul they grew tender with each other.

For some days they traveled together,
piercing the pearl of the soul through speech.

Having wandered far in every direction,
on the shore of the sea they saw a ship —

such a ship as existed nowhere in the world;
for the people it was a bed and support.

Like a vast and great city it was;
upon it a sail, tall and mighty.

Suddenly Khiḍr went toward the ship,
an axe in his hand, heavy in form.

He struck at that sail and that ship
in service to the Chosen One of God.

He broke that sound ship asunder
to ward off tyranny and ugliness.

That ship was disabled from its work;
that ship remained without cargo and goods.

Moses said to him: "What is this?
This is beyond reason and beyond the Law.

This was a strong refuge for believers —
why have you ruined it so?

God would never approve of this;
in this matter He will punish you."

He said to him: "Did I not tell you before
that you would have neither patience nor composure?

Did I not say to you from the start
that you do not have the feet for me? Take heed.

My work appears evil but is good —
like an ugly face whose nature is beautiful.

Though I sit upon the fire,
every moment I pluck roses and jasmine from it.

From the dead I bring forth the living;
from the very act of weeping I make a hundred laughs.

I bring Iblis from the Throne down to the depths;
I carry Idris from the earth up to the Throne."

He said: "O King, I erred;
this was from forgetfulness, not from intent.

Overlook this one time from me;
from your kindness, pardon this slip."

He said: "Know that you will not change from this;
dust is dust, even if soaked in water.

But this state is hidden from you;
your head has turned from my bond.

Yet at the end it will surely become clear to you
that what I said was neither error nor mistake.

I have told you this: God is the witness of the state;
whoever takes it crookedly is astray."

When the Converser heard this from Khiḍr,
he brought forth gentleness at that moment.

He wept and said: "For God's sake,
accept my plea and forgive this error.

If I do this again,
hear from me neither excuse nor argument."

Moses' Second Apology

Moses asking forgiveness again, and Khiḍr, peace be upon him, accepting his repentance.

Again they became companions with each other;
again from soul and heart they grew tender.

Until they reached an island in the sea,
upon a great building like a city.

In that place they saw a boy;
his face was beautiful as the moon.

Both were stunned by his face,
by his speech, his questions, and his answers.

Khiḍr called him and took him aside,
behind the mountain, to a stream.

He laid him down and cut his throat;
the bird of the boy's soul flew from his body.

When Moses saw this, he said: "Stop!
Tell me — what is this, for God's sake?

You have wretchedly slain an innocent child;
who would approve of this? Tell me, I beg you!"

He said: "I kept telling you from the beginning
that you would not comprehend this secret.

For you are stuck in the outward,
though God has called you His Converser.

Whatever you see from me, even for a hundred years,
you will helplessly question it."

He said: "Forgive me — this is the second time.
By God Himself who is your companion."

Moses wept before him:
"Pardon this sin — I am full of regret.

Since the custom is three times,
until three have been counted —

if I commit such an offense again,
there is no penalty but separation from you.

After that, give no room for excuses;
choose separation, grant no more union."

He said: "I kept telling you, but you do not listen,
because in the Law you are generous and strong.

Since the outward dominates you,
know that this stubbornness is therefore so strong.

If you had the way in inner meaning,
when would my speech have been ruinous upon you?

From the first, when I told you: 'Go,
do not be my companion — listen to me.'

That would have been the true following — not this:
that you walk with me everywhere in the outward body.

The true following was in inner meaning;
anything else is delusion and mere claim."

The Story of Iblis and the Creation of Intellect

On God Most High commanding the angels to prostrate before Adam — "And when We said to the angels: Prostrate before Adam, they prostrated, except Iblis; he refused and was proud and was of the unbelievers" — and the prostration of the angels, and Iblis's refusal, saying "I worship none but You, O God, and I will not prostrate," and God Most High's reply to Iblis: "I am your Lord only when you hear My command and carry it out, just as I created Intellect and commanded it and it carried out the command and did not refuse, for when God created Intellect He said to it: Sit down, and it sat; then He said: Rise, and it rose; then He said: Come forward, and it came forward; then He said: Turn away, and it turned away; then He said: Speak, and it spoke; then He said: Be silent, and it was silent; then He said: Look, and it looked; then He said: Go, and it went; then He said: Understand, and it understood. Then He said: By My might and My majesty and My greatness and My glory and My enthronement upon the Throne, I have created no creation more noble to Me than you, nor more beloved to Me than you. Through you I am known; through you I am worshipped; through you I am obeyed; through you I give; and it is you I rebuke. Yours is the reward and upon you is the punishment."

Have you not heard the story of Iblis —
why he was cast far from holiness?

Because God commanded the angels
that they all prostrate before Adam.

All prostrated from heart and soul;
Iblis became rebellious against the command.

He said: "Since my being is from fire,
prostrating before clay is beneath me.

How is it right that the good to the bad
should lower itself, as a servant bows its head?

Never will I, O singular God —
even if they slay me — prostrate to other than You."

He said to him: "Prostration without My command
is turning your back. Flinch not from this.

Turning your back TO My command is prostration;
facing forward WITHOUT My command is denial.

Like the angels, prostrate to Adam —
or else hold a funeral for your own soul.

Guard the command and do not babble;
whatever else you do is evil and error.

Whoever becomes obedient to Our command
will in the end become joyful and a leader."

Without number, in this vein, he heard from God;
yet he wove nothing but upon the thread of disobedience.

When he broke the command, he was accursed;
God's wrath cast him out of Paradise.

He became distant from that exalted Presence;
that prideful one went into his own blood.

Likewise the Prophet told his Companions,
from the tongue of God:

"When God created Intellect,
He commanded it: Turn your face toward Us.

It turned its face toward God with purity.
Again He commanded: Turn your back to Us.

It turned its back toward God at once.
He said: Sit down. It sat without delay.

When it sat, again He said: Rise.
Intellect rose without delay, swiftly.

Again He said: Speak. It spoke.
When He said: Be silent — it concealed its words.

He said: Look. It looked at that instant.
He said: Go. It went, joyful, without grief.

Understand, He said. It understood the speech.
From the soul it did whatever He said to do.

Then He said to Intellect: 'By My truth —
since in existence there is nothing as precious, by My truth,

by My majesty and My glory,
by My countless mercy,

by My enthronement upon the Throne,
by the inhabitants of the earthly world —

I have created nothing better than you;
for that reason I have chosen you above all.

Through you the whole world worships Me;
through you creation is bound to Me.

Through you will be My rebuke in the end;
upon you will be My punishment in the end.

Through you the treasure of reward will come,
for reward is the recompense of the right path.

One will dwell, through you, in lasting bliss;
one will go, through you, to the depths of hell.

My discourse will always be with you;
other than you, who would hear My command?'

In this manner a hundred thousand praises He spoke;
a hundred thousand more remained hidden."

Turning your back to the command IS facing forward;
facing forward without the command IS turning your back.

Mercy bore away whoever chose the command;
whoever went without the command bit his hand in regret.

Colophon

The Valadnama (Book of Walad) — Sections 11–15 of 171. Good Works Translation. New Tianmu Anglican Church.

Translated directly from the Classical Persian text preserved in the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama), poem IDs 87143–87147 (Sections 11–15). No prior complete English translation of the Valadnama has existed in any form. No reference English translation was consulted during the drafting process — none exists to consult.

Section 11 (16 couplets) establishes that all prophets and saints share one light. Section 12 (26 couplets) narrates Moses' meeting with Khiḍr and his desperate plea not to be sent away. Section 13 (38 couplets) retells the first episode: Khiḍr breaks the ship, Moses objects, Khiḍr rebukes. Section 14 (22 couplets) retells the second episode: Khiḍr slays the boy, Moses objects again, Khiḍr diagnoses the illness — "since the outward dominates you." Section 15 (34 couplets) pivots: Iblis refuses to prostrate to Adam, saying "I worship none but You"; God replies that obedience to the command IS worship, while worship without obedience is denial. The hadith of Intellect follows: God created Intellect and it obeyed every command, and God swore by His Throne that nothing more noble had been created.

First English translation. Translated by the New Tianmu Anglican Church with Claude, April 2026.
Translation by Ankhu (Liberation Translator, run 205), 2026-04-06.

🌲

Source Text: ولدنامه — بخش‌های ۱۱ تا ۱۵

Classical Persian source text from the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama). Poem IDs 87143–87147. Presented for reference and verification.

بخش 11

بخش ۱۱ - در بیان آنکه انبیاء و اولیاء یک نفس و یک نورند همه از یک خدای می‌گویند و بخشایش از او دارند از هستی خود رهیده‌اند جز ذکر و تعظیم خلق در ایشان چیزی نمانده است از ماسوی اللّه نیست شده‌اند و قایم به حق‌اند «فانی ز خود و به دوست باقی ----- این طرفه که نیستند و هستند»

همچنین اند اولیای کبار
موج‌زن جمله چون یم زَخّار

همه ارواح اولیای گزین
از یکی نور بوده‌اند یقین

نام‌هاشان به صورت ار دگر است
همه را یک فروغ و یک شرر است

قند را گر کسی نهد صد نام
ذوق آن یک بود چو زد در کام

دعوت انبیا برای همه است
همچو چوپان که کدخدای رمه است

مر خواص و عوام را دعوت
می‌کنند از کرم بدان حضرت

زان نمودند معجزات غریب
تا که اعدا شوند یار و حبیب

کام و ناکام رو نهند به حق
یک ز عشق و یکی ز ترس قلق

هر دلی را کرامت است شعار
دارد از غیر یار نفرت و عار

قابلان را کند به حق دعوت
باشد از غیر قابلش نفرت

همچو خود مست عاشقی جوید
تا به وی راز سینه را گوید

دعوتش با خواص حق باشد
تا بر ایشان نثار سر پاشد

نیستش با عوام هیچ سخن
زانکه هر کس نبرده ره به لدن

اولیا را کلیم جویان بود
پی ایشان همیشه پویان بود

هر سحرگه به ناله از یزدان
خواستی او لقای آن مردان

عاقبت چون دعاش گشت قبول
خضر را یافت شد امل به حصول

بخش 12

بخش ۱۲ - شکر کردن موسی خدا را که دعاش قبول گشت و خضر را علیه السلام دریافت

بر زمین سر نهاد و شکر خدا
کرد از جان و دل بصدق و صفا

زان ملاقات شد قوی شادان
رفت پیش خضر سجود کنان

دست بوس خضر چو کرد بگفت
حمد او گاه فاش و گاه نهفت

بعد از آن خضر مر ورا بنواخت
با وی از لطف یک ن فس پرداخت

گفت چونی ز رنجهای سفر
گفت چون بهر تست نیست ضرر

رنج بهر تو است گنج و گهر
زهر از دست تست به ز شکر

چون ز موسی چنین ارادت دید
وان چنان لفظ های خوب شنید

پس زبان را بلطف و مهر گشود
دل او را چو آینه بزدود

آنچه میجست از خدای ودود
در سخن جمله را ب وی بنمود

صد چنان شد که بد ز صحبت او
دل بسته ‌ اش روانه گشت چو جو

چو چه باشد که شد یکی دریا
در صدف گشت در ّ بی همتا

در چی و بحر چی چه گفتم من
آنچه او شد مجو ز راه سخن

چون رسید از خضر بموسی این
پس بگفتش بلطف آن ره بین

هله بر خیز سوی امت شو
بی توقف بشهر خویش برو

خلق گمراه را براه آور
همه را رو سوی اله آور

برهان جمله را ز نار جحیم
که و مه را رسان بصدر نعیم

تا عوض از حق ت ثواب رسد
اجر بیحد و بیحساب رسد

گفت موسی بوی که ای سلطان
زین چنین حضرتی مرا تو مران

روی خوبت ندیده بودم من
بشهانت گزیده بودم من

شب ز شوقت دم ی نمیخفتم
درد دل را بکس نمی گفتم

ناچشیده میت خراب بدم
مست بی جام و بی شراب بدم

بوی نان خوش مرا بنان آورد
خورد نان سوی ملک جان آورد

در تمنات می سپردم جان
بعد این وصل چون کشم هجران

چونکه افتاد بر رخت نظرم
عمر بی تو بسر چگونه برم

بخدائی که اوست مطلوبت
که شدم عاشق رخ خوبت

نکنم دور از این جناب رفیع
مبر این شیر را ز طفل رضیع

بخش 13

بخش ۱۳ - جواب خضر موسی را علیه السلام که چون ملاقات من مقدور تو شد اکنون باز گرد و پیش امت خود رو که خیرا لزیارة لحظة

گفت ای موسی کلیم بدان
که به من کرد همرهمی نتوان

که زنم نعل باژگونه بسی
نکته‌ام را نکرد فهم کسی

صحبتم مشکل و قوی صعب است
آب دریا‌م تا حد کعب است

پای همراهیم کجا داری‌؟
چون تو بی من رهی جدا داری

گفت باشد که حق دهد یاری
بخشدم عقل و فهم و هشیاری

از چنین خواب غفلت تاری
رسدم از خدای بیداری

چون ورا دید راغب و صادق
مست او شد و واله و عاشق

کردش از دل قبول در صحبت
که بود بس حمول در صحبت

نرمد از هر آنچه رو بیند
نیک و بد را همه نکو بیند

کفرهای ورا شمارد دین
نشود از جفای او غمگین

زهر را از کفش چو شهد خورد
سنگ او را به‌جای لعل خرد

چون به‌هم در سفر رفیق شدند
همدگر را ز جان شفیق شدند

چند روزی به‌هم همی‌رفتند
دُر جان را به‌گفت می‌سفتند

هر طرف چون بسی بگردیدند
بر لب بحر کشتی‌یی دیدند

که نبد در جهان چنین کشتی‌یی
خلق را بود بستر و پشتی‌یی

همچو شهری فراخ بود و بزرگ
بادبانی بر او بلند و سترگ

ناگهان خضر سوی کشتی رفت
تبری در کفش به‌صورت زفت

زد بر آن بادبان و کشتی او
از پی خدمت آن گزیدۀ هو

در شکست آن درست کشتی را
تا کند دفع ظلم و زشتی را

شد معطل ز کار آن کشتی
ماند بی رخت و بار آن کشتی

گفت با وی کلیم این چون است‌؟
این ز عقل و ز شرع بیرون است

مؤمنان را بد این پناه حصین
از چه رو کردیش خراب چنین‌؟

هیچ این را روا ندارد حق
اندر این کار بر تو گیرد دق

گفت او را نگفتمت پیشین
که ترا صبر نبود و تمکین

من نگفتم ترا از اوّل کار
که نداری تو پای من هشدار

کار من بد نما ولی نیکوست
همچو آن زشت رو که نیکو خوست

من بر آتش اگرچه بنشینم
هر دم از وی گل و سمن چینم

من ز مرده برون کنم زنده
کنم از عین گریه صد خنده

آرم ابلیس را ز عرش به فرق
برم ادریس را ز فرش به عرش

گفت ای شاه من خطا کردم
این ز نسیان نه از رضا کردم

گذران از من این یکی کرت
عفو فرما ز لطف این زلّت

گفت می‌دان کزین نخواهی گشت
خاک خاک است اگر به آب آغشت

لیک این حال بر تو پوشیده است
سرت از بند من بگردیده است

هم شود آخرت یقین پیدا
کانچه گفتم نبود سهو و خطا

اینت گفتم خداست شاهد حال
هرکه گژ گیردش بود او ضال

چون شنید از خضر کلیم این را
پیش آورد آن زمان لین را

کرد زاری و گفت بهر خدا
لابه‌ام را پذیر و بخش خطا

گر کنم بار دیگر این حرکت
مشنو از من بهانه یا حجت

بخش 14

بخش ۱۴ - باز استغفار کردن موسی علیه السلام و قبول کردن توبۀ او را خضر علیه السلام

باز با همدگر رفیق شدند
باز از جان و دل شفیق شدند

تا رسیدند در جزیره بحر
بر عمارت بزرگ همچون شهر

اندر آن جای یک پسر دیدند
روی او خوب چون قمر دیدند

خیره ماندند هر دو در رخ او
در حدیث و سؤال و پاسخ او

خواند او را خضر بسوئی برد
از پس کوه پیش جوئی برد

زیر بنهاد و حلق او ببرید
مرغ جان پسر ز تن بپرید

چون کلیم این بدید گفتش های
بازگو چیست این برای خدای

طفل معصوم را بکشتی زار
کی روا دارد این بگو زنهار

گفت من هی بگفتمت ز آغاز
که نخواهی تو فهم کرد این راز

زانکه در ظاهری فرو مانده
گرچه حقت کلیم خود خوانده

هرچه بینی ز من تو تا صد سال
کرد خواهی بر آن ز عجز سؤال

گفت عفوم کن این دوم بار است
بحق حق که با تو او یار است

کرد زاری بپیش او موسی
که ببخش این گناه را تاسه

چونکه سنت سه بار آمده است
تا ب س ه در شمار نامده است

گر کنم باز اینچنین جرمی
نبود جز فراق تو غرمی

بعد از آن عذر را مجال مده
هجر بگزین دگر وصال مده

گفت میگفتمت نمیشنوی
زانکه در شرع را سخی و قوی

بر تو ظاهر چو غالبست از آن
این لجاجت چنین قویست بدان

گر بدی مر ترا بمعنی راه
گفت من کی بدی بر تو تباه

پس ز اول که گفتمت که برو
همره من مشو ز من بشنو

پیروی آن بدی نه این که بمن
می ‌ روی هر طرف بظاهر تن

پیروی آن بدست در معنی
غیر این گمرهی است هم دعوی

بخش 15

بخش ۱۵ - در بیان امر فرمودن حقتعالی فرشتگان را که آدم را سجود کنند که و اذقلنا للملائکة اسجدوا لادم فسجدوا الا ابلیس ابی و استکبر و کان من الکافرین و سجده کردن فرشتگان و اعراض ابلیس که من جز تو خدا را نمی‌پرستم و سجود نمیکنم و جواب حق تعالی ابلیس را که خداوندگار تو آنگاه باشم که امر مرا بشنوی و بجا کرده آری چنانکه عقل را آفریدم و امر کردم امر را بجا آورد و از آن ابا نکرد که ان الله لما خلق العقل قال له اقعد فقعد ثم قال له قم فقام ثم قال له اقبل فاقبل ثم قال له ادبر قادبر ثم قال له تکلم فتکلم ثم قال انصت فانصت ثم قال له انظر فنظر ثم قال له انصرف فانصرف ثم قال له افهم ففهم ثم قال له بعزتی و جلالی(و عظمتی) و کبریائی و استوائی علی عرشی ماخلقت خلقاً اکرم علی منک و لا احب الی منک بک اعرف و بک اعبد و بک اطاع و بک اعطی و ایاک اعتب لک الثواب و علیک العقاب.

نشنیدی حکایت ابلیس
که چرا دور گشت از تقدیس

زانکه حق با فرشتگان فرمود
که بادم کنند جمله سجود

همه کردند سجده از دل و جان
گشت ابلیس سرکش از فرمان

گفت هستی مرا چو از نار است
پیش گل سجده کردنم عار است

کی روا باشد اینکه نیک ببد
پست گردد چو بنده سر بنهد

نکنم هرگز ای یگانه خدا
گر کشندم سجود غیر ترا

گفت او را سجود بی امرم
پشت کردن بود از این کم رم

پشت با امر من سجود بود
روی بی امر من جحود بود

چون ملایک سجود آدم کن
ور نه بر جان خویش ماتم کن

امر را پاس دار و ژاژ مخا
هرچه جز این کنی بداست وخطا

آنکه مأمور امر ما گردد
عاقبت شاد و پیشوا گردد

بی عدد زین نسق ز حق بشنید
جز که بر تار معصیت ن تنید

امر را چون شکست شد ملعون
قهر حق کردش از جنان بیرون

گشت از آن حضرت معلا دور
رفت در خون خویش آن مغرور

همچنین داد با صحابه خبر
از زبان خدای پیغمبر

عقل را چون بیافرید خدا
امر کردش که روی آر بما

روی آورد سوی حق بصفا
بار فرمود پشت کن بر ما

پشت را کرد سوی حق در حال
گفت بنشین نشست بی اهمال

چونکه بنشست باز گفتش خیز
عقل برخاست بی توقف ت یز

بازگفتش سخن بگوی بگفت
چونکه گفتش خموش حرف نهفت

گفت بنگر نگاه کرد آندم
گفت رو رفت شادمان بی غم

فهم کن گفت فهم کرد سخن
کرد از جان هر آنچه گفتش کن

پس بفرمود عقل را بحقم
چون تودر نیست بی بها بحقم

بحق کبریا و عزت من
بحق بیشمار رحمت من

بحق استوای من بر عرش
بحق ساکنان عالم فرش

که به از تو نیافریدستم
زان سبب بر همه ‌ ات گزیدستم

همه عالم بتو پرستندم
از تو باشند خلق در بندم

بتو باشد عناب من آخر
بر تو باشد عقاب من آخر

بتو خواهد رسید گنج ثواب
چون ثواب است اجر راه صواب

یک شود از تو در نعیم مقیم
یک رود از تو تا بقعر جحیم

گفتگویم همیشه با تو بود
غیر تو امر من کجا شنود

همچنین صد هزار مدحش گفت
صد هزار دگر بماند نهفت

پشت کردن بامر روی انست
روی بی امر پشت گردانست

برد رحمت هر آنکه امر گزید
هرکه بی امر رفت دست گزید

The Parable of Sultan Mahmud and Ayaz — The Breaking of the Jewel

Citing the parable of Sultan Mahmud, whose courtiers asked from jealousy why Ayaz was closer to the sultan than they were, and the sultan perceiving their hearts and testing them by commanding them to break his night-illuminating jewel, and their refusal, and the king's praise, and finally the jewel reaching Ayaz's hand and Ayaz breaking it.

Such too was the story of Mahmud
with Ayaz, the fortunate chosen one.

See the inverted horseshoes in the world —
the king hidden in the garb of a slave.

The slave seated on the throne like kings,
the king girded at the waist like a servant.

No — I misspoke; this was not right,
for those two are one king — see them not as two.

Pass beyond the body and look into the soul —
like one faith in a hundred forms.

The slave on the throne, full of the king's image —
so see the two as one; pass beyond the crown.

His name is "slave" but his meaning is "king" —
pass beyond the cloud of the name and see the moon's face.

This holds secrets beyond limit and number —
seek in your own heart and soul from the One.

Shah Mahmud held Ayaz like his own soul —
loved him openly and in secret.

At night for love of him he would not sleep a moment,
nor speak of anything but him.

Until the vizier and all the grandees said:
"Why was Ayaz chosen over us?

A single hair of his is worth more to the king than us —
how strange! What did the king see in his face?"

When the king understood the secret of them all,
he tuned them all to the harp of love.

He summoned Ayaz, and the vizier duly —
all the pillars of his kingdom.

When all were gathered before the king —
every emir and vizier and whoever was there —

he brought forth the night-illuminating jewel:
showed them the honey and brought the sting.

The king commanded the vizier: "Take
this jewel that has no equal.

Break it to pieces and then cast it away —
empty your heart of attachment to the pearl."

The vizier said to the king: "O Sultan,
though I am like the body and you like the soul,

though you are the ruler and I the ruled,
your command is fire and I am like wax —

how could I deem it right to break the jewel?
Even if it were right to break my own head!

If such a jewel existed elsewhere in the world,
it would be easy — I would find another.

I would give gold, buy it with my soul —
sacrifice myself for the king of the world."

The king praised him on the spot:
"From you, this is what I expected.

You are kind and wise and good-natured —
the beauty of your character adorns the world."

Every emir who was in his court —
from the least to the greatest, bad and good —

he called each one and gave them the jewel,
saying: "Break this quickly."

Each spoke as the vizier, the candle of dignitaries —
all were averse to breaking it.

The king praised them all greatly,
bestowed a hundredfold honour upon each.

All became happy and glad —
all intoxicated by the king.

The king commanded: "Ayaz, step forward!
Since you are no infidel, come to the faith."

"Take this jewel and break it at once!"
Without delay he seized it from the king's hand.

He struck one stone upon that jewel
until no trace of the jewel's colour remained.

He ground that pearl to powder like kohl —
as the millstone grinds barley and wheat.

Then gave its dust to the wind
and laid his head before the king like a servant.

The king said: "Tell me the wisdom of this —
why did you break the precious pearl with a stone?"

He said: "Because I would break the king's command?
Better to strike the pearl with a stone.

The pearl IS the king's command, and the rest is stone —
that colour on its face is only a mask,

so that from its colour they call it a jewel
and in their ignorance scatter gold upon it.

But the one who recognized the pearl in the command
gambled a hundred thousand jewels for it."

Whatever is born of the world, know it as perishing —
whether gold or pearl or coral.

Garments of every kind, coarse and fine —
like felt, lining, and brocade.

So too all the foods of the world —
every colour, from rice to roasted meat.

Red and yellow and white upon the table —
sour and sweet before every guest.

Know all these as sprung from the earth,
desired by the people like a flock.

Whatever was born of earth, see it as earth —
if you have any scent of the people of certainty.

Pass beyond colour and scent and form and sign —
since you are soul, go toward the Soul's Beloved.

Rush toward the Directionless like men —
give yourself away like the noble.

Do not lose the way through scent and colour —
for these are borrowed, like wine in the jar.

Light is from the sun, not from the house —
in your body the soul is from the Beloved.

If what is born of earth were not earth,
why in the end does it become earth?

Good and bad, all at the end
become earth again, as at the first.

When a walnut's shell has colour,
the ignorant child runs to it in folly.

Would wisdom pay more for it?
Tell me — would wisdom accept that?

For the one who has wisdom before him,
coloured and colourless are one.

So too the colours of the grim earth
deceive people at every moment.

Know with certainty that all were earth —
though hidden in colours.

Earth and wind are the sustenance of the ego-snake —
eat less of them; do not eat much,

lest the snake, small as an ant,
become a dragon at last from these two — beware!

Before it grows huge as a mountain,
slay it with the dagger of faith.

For when the ego rebels from bread,
it seeks status with all its soul.

Bread is earth and wind is status —
status is a pit: keep far from the pit!

From these two, Pharaoh became rebellious and an enemy,
for he had no grace or help from God.

Know that earth and wind are the snake's sustenance —
you are eating that same food in the world.

When bread and food become excessive,
the craving for status rears its head from within.

You will seek lordship with all your soul —
for the sake of command, you become a slave of kings.

Know the truth: this is the ego's food.
The one who sees God does not eat of these two.

Eat other morsels if you are human —
lessen your desire for animal sustenance.

If wisdom and knowledge become your food,
nothing but love will be worthy of you.

From such sustenance you join the angelic ranks —
like an angel you ascend to heaven's roof.

From such food a strength is born
that the spirit needs for eternity.

Without weapons you break battle-lines —
you uproot enemies from their foundation.

Whatever you wish becomes possible for you —
forever without sorrow, you go rejoicing.

On the path of love you run without feet —
seeking the Beloved within yourself.

You will not see anything outside yourself —
wet or dry, good or bad, anything.

You will be everything and nothing else will exist —
but until you die to yourself, this cannot be.

When the attribute of humanity is annihilated in you,
your essence will pass beyond good and evil.

For these two are attributes of opposites —
arising from the world of numbers.

Opposites and pairs and numbers exist here —
these two have no room in the One.

For all numbers become "no" —
when in the end they turn toward God.

Quickly say: "There is no god but God" —
so from Unity you become fully aware.

When from "no" you turn away,
you become aware of the secret of "but."

For "no" is the veil, and the truth is "but" —
lift the veil so you may be exalted.

Food and status are earth and wind —
the ego-snake becomes a dragon from these two.

When you eat of these two night and day,
how will you be victorious like the blessed?

This same snake will kill you in the end,
dragging you like the infidels into hellfire.

Like Luqman, eat the food of wisdom —
so you become pure light like the sun.

You will become a wellspring of eternal light,
a mine of the knowledge of the Majestic.

Wisdom and knowledge are the food of angels —
their table and feast are in the heavens.

Around that pure, endless table
lovers sit for eternity.

Before them: countless sweets and wine,
music and song and flute and harp and lute.

In such a paradise where there are
houris with sugar lips and moon faces —

four rivers flow within it like spirits:
honey and milk and wine and flowing water.

From that melody, leaves and fruits dance —
the branches laden from that air.

Its joy and pleasure and delight are everlasting —
for the lovers, God is the cupbearer.

Whoever sought the Pure One in the earth
was forever worthy of such bliss.

Paradise and houris are the reward
of the one who obeyed His command from the soul.

Whoever saw the Cupbearer within themselves
found the treasury of the everlasting kingdom.

Whoever found the pure soul in the body of earth
was freed from loss and ruin and destruction.

In the grim earth, freed from dust,
he ascended to heaven and beheld that moon.

Eat less of earth lest you become earth —
like the angels, take your sustenance from the Pure.

So the base ego becomes obedient to wisdom,
and wisdom redeems the spirit from affliction and pain.

When wisdom prevails over the body,
earth and heaven are revealed within the body.

Without veil you will see the beauty of the soul —
the hidden secret will become visible to you.

You will be freed from this world like a prison,
stepping into everlasting paradise.

Like Jesus you will ascend above the heavens —
the angels will lay their heads beneath your feet.

Know that the saints who are wise
are not deceived by the patterns of time and space.

They have seen all things as they truly are —
high and low, through knowledge.

Their gaze is not on the outward form,
for no secrets are hidden from them.

They have seen treasures buried in suffering,
found abundance hidden in scarcity.

Hear the explanation of this secret from the Quran:
what is hateful to you, know it as good.

And what is beloved in your sight
is pure evil, unwanted.

Before the seer, bad and beautiful
are as clear as the sun in the sky.

He knows obsidian from jewel —
how could bad and good be equal before him?

Since they are the mirrors of God's knowledge,
go before them, for they are guides.

They are higher than the heavens and the lofty Throne —
all filled with the light of God.

They will take you beyond the seven spheres
until you become the envy of jinn, human, and angel.

Both the spheres and the angels become servants
when they take their step in that direction.

From that step all desires are found —
like the moon and sun, they shine without a sphere.

Before their speech, what is a jewel?
Before their face, what is the moon?

That world is the reflection of their light —
though bodiless, that world is soul.

That ancient, enduring world
from which this world is born.

Where can partial reason reach toward that,
when even universal reason is bewildered?

If I described the saints for a hundred years,
it would be less than a grain from their mine.

Do not let go of the master's hem —
so you may be exalted and not remain low.

So he may carry you beyond the sphere —
so from his love you become a wellspring of love.

Do not trade his command for jewels —
since his command has no price.

Break, for his command, like Ayaz —
the jewel of your selfhood with the stone of need.

Mahmud Represents God — Ayaz Represents the Saints

Explaining that Mahmud represents God, the courtiers represent the wise and learned and sages, Ayaz represents the prophets and saints, and the jewel represents their selfhood.

Mahmud is the Creator of both worlds —
the self-worshippers are like those courtiers.

The saints are like Ayaz, lovers of God —
forever taking their lesson from God.

The jewel is human selfhood —
whoever broke it became a lord.

People's hearts did not yield over their selfhood —
they would not choose nonbeing and lowliness.

A nonbeing that is itself Being —
the root of every body and the substance of the soul.

A nonbeing from which all beings come —
good and bad, clear and dregs, enemy and friend.

Such Being-in-nonbeing was shown to them,
but God did not open a door to Himself for them.

He showed nonbeing in the mirror of being —
showed the counterfeit as gold-plated coin.

Without existence, existence was taken from nonexistence —
from Him, worlds upon worlds exist.

All existences are like drops from that ocean —
all are a single mote from that sun.

Nonbeing is That which came to this side —
how can the wise find rest here?

He returns to where his root is,
for on that side, separation-free, there is union.

No — everything you do and say,
if you seek, is from your own interior.

That interior is nonbeing and beyond-how —
from the interior comes all that is exterior.

Whatever is born from you is a branch of that —
whatever comes from the body comes from the soul.

A handful of the base have called the root "branch";
every deluded one has called the branch "root."

Whoever by His command broke the jewel
sacrificed their head for the sake of the Secret.

They chose the jewel of the command over the jewel —
such a dear one was worthy of lordship.

From the saint comes such an art —
like Ayaz, he breaks the jewel.

When the prophets accepted the command,
they conquered both worlds without a battle.

It is Iblis who broke His command —
for he had no intoxication from His wine.

Whoever is like this is of his lineage —
whether from Rome or Damascus or Rayy.

The face is the command and everything else is the back —
the face is the soul and everything other than soul is the back.

For this He said: "The spirit is from My command" —
whoever is blind to this, weep for them.

Is not your inner nature better than your outer form?
How can the rank of form equal that of nature?

Your kernel is what is desired; the rest is shell.
You are what you love — know it.

Whatever you seek with love —
in truth, know that you ARE that.

With the body of an ant, how would you ride toward Him?
You are not an ant — you are a hundred Solomons.

Pass beyond the ant and see the light of love —
how it became hidden and buried in its body.

O son, do not be bewildered by this speech —
see the handiwork of the limitless God.

In this small eye of yours, behold
the light of seven heavens and seven earths.

Like an ocean surging from the eye —
the sea in a ship, plainly seen.

The eye is the ship and the light is the ocean —
so that from two eyes it falls upon every place.

The waves of that light rise to the heavens,
filling sea and land, mountain and plain.

Within the pearl of the eye, like a single lentil,
behold the many oceans of light.

When the light of this pearl encompasses a world,
does it not seem wondrous and strange to you?

What wonder if in the body, two hundred times more,
there is boundless and endless light?

Pursue that light like an angel —
so you may rise like an angel above the heavens.

If you drank the wine of love and purity,
why in this barrel are you like dregs?

The bottom of the barrel is heaven and earth —
if you are pure, rise to the highest Throne.

The soul goes to the Soul's Beloved if it is truly soul —
a soul that is not from Him is a mere bellows.

Like an animal it eats and sleeps —
it has not the scent of a drop from God.

He speaks of Bayazid and of Karkhi
but shows nothing of honey except bitterness.

That accursed one is the shame of demons and fairies,
though he presented himself as Dhu'l-Nun.

Be free of him, for he is unpleasant and raw —
do not pick up his seed, for it is a trap.

Woe to him if annihilation reaches him —
in annihilation, without doubt, calamity will reach him.

The Angel of Death Is a Mirror

Explaining that the Angel of Death is a polished mirror in which everyone sees their own face: if a demon, they see a demon; if an angel, an angel — and so on without end.

When the Angel of Death comes to him
to seize his spirit from the body,

he sees wrath from him if he was heedless —
he sees grace, whoever was wise.

The Angel of Death is an angel —
become his kind, so he becomes your friend.

Like the angels, choose worship and prayer —
do not sit heedless; choose supplication.

For when you take on the nature of the angel,
you will not die from the angel's arrival.

Rather, your soul will rest in him —
your strength will increase from his coming.

From water, water only increases —
strength and growth and harmony.

Kind truly aids kind —
know kind as one, though they are many.

When you become an angel through good character,
you fly from the lowest to the highest.

Death is for the one full of deceit —
a demon hidden in human garb.

Angel and demon are both opposites —
they repel each other by nature.

From being a demon, become an angel now,
so you may grow beyond your own kind.

The Angel of Death will become your friend —
in bad and good, a comforter.

And if you do not become an angel, you will be defeated —
remaining cut off from union with God.

For with each one it is different:
for one it is water, for another blood.

It shows its face as befits each person —
woe to whoever is of evil character.

Know that the Angel of Death is a mirror —
all see their own face within it.

To one it comes beautiful like a houri —
to another it appears like a demon.

To one it is kind and a friend —
to another it is like Dhu'l-Fiqar.

To one it becomes father and mother —
to another, a hell full of fire.

Leave the hereafter — attend! See the present:
in the heart of each one, how it became buried.

In one there is grief, in another joy —
one is in ruin and one in flourishing.

One is full of pain, lamenting —
one flows from comfort, displaying beauty.

Is not whatever exists the self-disclosure of God?
In bad and good, in high and low?

God shows His face to everyone
without veil — but where is the one who is worthy?

For one: longing and delight and union and meeting —
for another: cruelty and pain and sorrow and separation.

Since you have seen this in the present, O son —
know and see the hereafter likewise.

As You Live, So You Die

Explaining that a person dies as they lived and is resurrected the same way. Their essence does not change or become something else — just as seeds of wheat, barley, rice, and millet, when sown in the earth, grow back as the same: wheat is wheat and barley is barley. The Prophet, peace be upon him, said: "As you live, so you die; as you die, so you are resurrected."

Have you not heard that the king of all messengers,
guide and guardian of the paths,

spoke clearly: "Know: as you live" —
read that same attribute in "so you die."

Though a person melts from death
and empties the baggage of existence from the body,

they do not become something else after death —
does poison ever become sugar through melting?

Kohl is kohl even when ground fine —
rubbing the dregs does not make them pure.

How can that essence become something else
when its attributes have not changed?

Rather, from being ground fine it increases —
it shows its own attribute completely.

So too the essence and attribute of all seeds:
when ground, they are still desired.

If wheat is ground, it is still wheat —
no one calls it barley if it has that nature.

If someone melts gold in fire,
it is the same gold for making ornaments.

So too silver, copper, and tin —
they do not become something else through melting.

When they melt, they remain the same —
whatever they become, they are the same.

The seeds that went under the earth
were annihilated and dissolved in the clay.

In the end, when they raise their head,
they are the very seed, not something else.

So too everyone who dies here
is resurrected the same, O seeker.

If they were pious, they rise pious —
if they were wretched, they rise wretched.

Death is truly the same colour as the person —
to the friend, grace; to the enemy, enmity.

Death is like a mirror, and in it
everyone — bad and good — sees their own face.

This fear you have of death —
know with certainty that you fear yourself.

It is your own ugly face, not the face of death —
your soul is like the tree and death is like the leaf.

It has grown from you, whether good or bad —
pleasant or unpleasant, your conscience is from yourself.

See how when sugar goes into water —
what does the sugar become in that water?

It becomes a sweet and pleasant sherbet,
like the meeting of Khosrow and Shirin.

The lover's heart is like that sugar —
in whatever water it goes, drink it.

The non-lover is like deadly poison —
evil and unlucky and vile and punishing.

Whether that base one dies or lives,
they do not change from what they were.

There are many more examples of this —
for the wise, this much is enough.

Return to the Story of Moses

Returning to the story of Moses, peace be upon him.

Return and tell the tale of Khidr —
how Moses grew dark from separation.

Know the third transgression: the two together
had been cast into grief by destitution.

Their hunger on the journey had reached such a point
they had no hands or feet for movement.

Poverty and endless scarcity
had made them weak and their cheeks gaunt.

God had made the forbidden lawful for them
for the preservation of life in Islam.

In such a state, deprived of bread,
without companion, naked, and sorrowful —

suddenly they came to a village,
not a moment's rest in it, and over all the moon.

There was a great house there —
the master of that house was a generous man.

Not the generosity that gives property and wealth —
but the generosity that gives speech and spiritual state.

Not the generosity that gives clothes and bread —
but the generosity that gives heart and soul.

His little children, orphaned from him —
but they had much gold and silver.

The wall of their house had become bent,
about to collapse at any moment.

So Khidr straightened that bent wall,
lifting that sorrow from both their hearts.

He rescued the little children from grief
and freed them from the well of imprisonment and pain!

After that Khidr quickly moved on,
running with Moses, without food or provisions.

Moses said roughly to Khidr's face:
"Your company has been hard — it has killed us.

Those orphans were rich in gold —
for that deed, what did they praise you for?

Why did you not speak of our hunger and want?
Could you not have received payment from those two boys?"

Khidr said to him: "Go — choose separation.
Know with certainty this was the third transgression."

When he came back to himself from self-forgetting,
Khidr said to him: "O singular prophet,

I have no more companionship with you —
this much was your portion from God.

Turn back and go to your homeland.
It is not expedient for you to be with me.

Since separation has come and you must go,
I will now inform you of this secret.

Hear the secret of the ship — how it was:
its pursuer was a vile, infidel king.

He wanted to seize it and with his army
struck suddenly upon the believers.

He wanted to destroy the city of Islam,
to cast the believers into the water,

to plunder their homes,
to take their women and children into captivity.

When I learned his intention,
I broke it as much as I could.

This was the wisdom, O Converser of God —
you did not become aware of its secret.

And as for when I became the slayer of that boy:
I took him to a corner and I killed him.

His father and mother were saints —
both were people of sincerity and the religion of the community.

That boy was not capable
of becoming one of the people of obedience and faith.

In the end, from him the father would have become an infidel
and the mother too would have strayed from the path of religion.

For when love of him settled in their souls,
the path of God would have become hidden.

I killed him so both would be freed from him.
His secret is this — hear it from me.

And as for the wall I straightened —
it still stands for those two orphans.

Their grandfather was of the righteous —
the cream of houris and humans and souls.

How would it be right for me to seek
reward from them, like the faithless?

If I had treasures of pearls,
all would be sacrificed for those two noble ones."

When he told him the secret of all three,
he said: "Leave us — seek God."

With such grandeur and greatness, Khidr —
whose servants were the sun and the spheres —

rendered such service to the children of the saints
so that he might receive mercy from God.

You who are full of error and sin,
with such an unworthy and corrupt state —

look well at what you must do,
since you are drowning in sin up to the neck.

Without doubt the children of God's saints
are in God's shelter in both worlds.

Whoever renders them service here
receives from God a thousandfold gift in return.

Their father and grandfather become pleased
when their children benefit from you.

Rather, everyone born of Adam's line —
from prophets and saints of pure lineage —

all become happy and joyful from that;
they love you with heart and soul.

Since Ahmad called them "one soul,"
know them too as one — pass beyond numbers.

For this reason he called them "one soul" —
for there is no counting in a single soul.

Colophon

The Valadnama (Book of Walad) — Sections 16–20 of 171. Good Works Translation. New Tianmu Anglican Church.

Translated directly from the Classical Persian text preserved in the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama), poem IDs 87148–87152 (Sections 16–20). No prior complete English translation of the Valadnama has existed in any form. No reference English translation was consulted during the drafting process — none exists to consult.

Section 16 (92 couplets) tells the famous Sufi parable of Sultan Mahmud and Ayaz: the king commands each courtier to break a priceless night-illuminating jewel; all refuse from worldly wisdom; only Ayaz shatters it without hesitation, because the king's command outweighs all jewels. The section then opens into a vast meditation on transience: all things born of earth return to earth, the ego feeds on bread (earth) and status (wind), wisdom and love are the food of angels, and the saints see treasures buried in suffering. Section 17 (46 couplets) decodes the allegory: Mahmud is God, the courtiers are the self-worshipping wise, Ayaz is the saint, and the jewel is selfhood; whoever broke it conquered both worlds; all beings are drops from one ocean. Section 18 (27 couplets) teaches that the Angel of Death is a polished mirror in which everyone sees their own face — to the good it appears as a houri, to the wicked as a demon. Section 19 (27 couplets) teaches that essence does not change through death: wheat ground fine is still wheat, gold melted is still gold, and as you live so you die and so you are resurrected. Section 20 (51 couplets) returns to Moses and Khidr: the three secrets revealed — the ship broken to save believers from a tyrant, the boy killed to save his parents' faith, the wall straightened for the orphans of a righteous grandfather.

First English translation. Translated by the New Tianmu Anglican Church with Claude, April 2026.
Translation by Sesh (Liberation Translator, run 206), 2026-04-06.

🌲

Source Text: ولدنامه — بخش‌های ۱۶ تا ۲۰

Classical Persian source text from the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama). Poem IDs 87148–87152. Presented for reference and verification.

بخش 16

بخش ۱۶ - استشهاد آوردن حکایت سلطان محمود که امیرانش از حسد می‌گفتند که چرا پیش سلطان، ایاز از ما مقرب‌تر باشد و دریافتن سلطان ضمیر ایشان و بشکستنِ گوهر شب‌افروزشان امتحان کردن و ناشکستن ایشان گوهر را و تحسین کردن پادشاه و عاقبت به دست ایاز رسیدن و شکستن ایاز آن گوهر شب‌افروز را

همچنین بود قصۀ محمود
با ایاز گزیدۀ مسعود

باژگون نعل‌ها نگر به جهان
شاه اندر لباس بنده نهان

بنده بر تخت شسته همچو شهان
شاه همچون غلام بسته میان

نی غلط گفتم این نبود نکو
که یکند آن دو شه مبین‌شان دو

بگذر از جسم و بنگر اندر جان
همچو در صد وجود یک ایمان

بنده بر تخت پر ز صورت شاه
پس دو را یک ببین گذر ز کلاه

نام او بنده است و معنی شاه
گذر از ابر نام و بین رخ ماه

دارد این سرهای بی‌حد و عد
در دل و جان خود بجو ز احد

شاه محمود ایاز را چون جان
داشتی دوست آشکار و نهان

شب ز عشقش دمی نخفتی او
جز حدیثش سخن نگفتی او

گفته تا هم وزیر و جمله کبار
از چه از ما ایاز شد مختار؟

پیش شه به ز ماست یک مویش
ای عجب شه چه دید در رویش

شاه چون فهم کرد راز همه
کرد بر چنگ عشق ساز همه

خواند ایاز و وزیر را بسزا
جمله ارکان دولت خود را

چون همه نزد شاه جمع شدند
از امیر و وزیر و هرکه بدند

گوهر شب‌فروز پیش آورد
نوش بنمودشان و نیش آورد

شاه فرمود با وزیر که گیر
این گهر را که نیست هیچ نظیر

بشکنش خرد و پس برون انداز
دل خود را ز مهر در پرداز

گفت با شه، وزیر کای سلطان
گرچه من چون تنم تو همچون جان

گرچه تو حاکمی و من محکوم
حکم تو آتش است و من چون موم

کی روا دارم اینکه گوهر را
شکنم گر بود خرد سر را

در جهان گر بدی چنین گوهر
سهل بودی بجستمی دیگر

دادمی زر خریدمی از جان
کردمی من فدای شاه جهان

کرد شاه آفرینش اندر حال
گفت از تست منتظر احوال

مهربانی و عاقل و خوش رای
خلق خلقت بود جهان آرای

هر امیری که بد به حضرت او
از که و از مه و بد و نیکو

هر یکی را بخواند و داد گهر
گفت این را تو بشکنش زوتر

گفت همچون وزیر شمع صدور
از شکستن شدند جمله نفور

همه را کرد شاه بس تحسین
هر یکی را نهاد صد تمکین

همه خوشدل شدند و شاد شدند
همه سرمست ار(؟از) قباد شدند

شاه فرمود ایاز را پیش آ
چون تو کافر نئی سوی کیش آ

این گهر را بگیر و بشکن زود
بی‌توقف ز دست شاه ربود

زد بر آن گوهر او یکی سنگی
تا نماندش ز گوهری رنگی

کرد چون سرمه خرد آن دُر را
همچو سنگ آسیا جو و بر را

بعد از آنش چو گرد داد بباد
پیش شه بندگانه سر بنهاد

شاه گفتش بگوی حکمت این
چون شکستی بسنگ دُر ثمین

گفت او زانکه امر شه شکنم
بر دُر آن به بود که سنگ زنم

خود در امر شه است و آن سنگ است
بهر روپوش بروی آن رنگ است

تا از آن رنگ گوهرش دانند
بر سرش زر ز جهل افشانند

لیک آنکس که در امر شناخت
بهر آن صد هزار گوهر باخت

هرچه زاد از جهان فنایش دان
گرچه باشد زر و در و مرجان

گونه‌گون جامه از بد و زیبا
همچو برد و بطانه و دیبا

همچنین هم طعام‌های جهان
لون لون از برنج و از بریان

سرخ و زرد و سپید اندر خوان
ترش و شیرین به نزد هر مهمان

رسته از خاک دان تو این همه را
گشته مطلوب خلق چون رمه را

هرچه از خاک زاد خاکش بین
گر ترا هست بوی ز اهل یقین

گذر از رنگ و بوی و نقش و نشان
چون تو جانی برو سوی جانان

سوی بی سوی تازه چون مردان
جود کن خویش چون جوانمردان

مکن از بوی و رنگ ره را گم
کان بود عاریت چو می در خم

روشنی از خور است نه از خانه
در تنت جان بود ز جانانه

زاده‌ی خاک اگر نه خاک بود
عاقبت از چه روی خاک شود

نیک و بد جمله اندر آخر کار
خاک گردند همچو اول بار

بیضه‌ی جوز را چو رنگ بود
طفل نادان پیش ز جهل دود

دهد افزون بها خرد آن را
کی پذیرد بگو خرد آن را

انکسی را که شد خرد پیشش
رنگ و بی‌رنگ یک بود پیشش

همچنین رنگهای خاک دژم
می‌فریبند خلق را هر دم

پس یقین‌دان که جمله خاک بدند
گرچه در رنگ‌ها نهفته شدند

خاک و باد است قوت نفس چو مار
کمترک خور از آن مخور بسیار

تا که مار چو مور اژدرها
نشود عاقبت از این دو هلا

پیش از آنکه شود چو کوه کلان
بکش او را به خنجر ایمان

زانکه چون نفس سرکشت از نان
جاه را میشود ز جان جویان

نان بود خاک و باد باشد جاه
جاه چاه است دور شو از چاه

زین دو شد سرکش و عدو فرعون
چون نبودش ز حق عنایت و عون

قوت مار است خاک و باد بدان
تو همان قوت می‌خوری به جهان

چونکه نان و خورش شود افزون
طلب جاه سر کند ز درون

سروری را طلب کنی از جان
بهر میری شوی غلام شهان

دان حقیقت غذای نفس اینست
نخورد زین دو آنکه حق‌بین است

غیر این لقمه خور گر انسانی
میل کم کن به قوت حیوانی

حکمت و علم اگر شود خور تو
نبُوَد غیر عشق در خور تو

زان خورش‌ها شوی ز سلک ملک
چون ملک بر روی به بام فلک

از چنان قوت قوتی زاید
که بدان روح تا ابد باید

بی‌سلاحی مصاف‌ها شکنی
دشمنان را ز بیخ و بن بکنی

هرچه خواهی ترا شود مقدور
دائماً بی‌غمی روی مسرور

در ره عشق بی‌قدم پویی
یار را در درون خود جویی

خود نبینی برون خود چیزی
از تر و خشک و نیک و بد چیزی

همه باشی تو و دگر نبود
تا نمیری ز خود چنین نشود

چون شود در تو نیست وصف بشر
ذات تو بگذرد ز خیر و ز شر

زانکه این هر دو وصف اضدادند
سر زده از جهان اعدادند

ضد و ند و عدد بود اینجا
این دو را نیست در یکی گنجا

زانکه اعداد جمله لا گردند
چون در آخر سوی خدا گردند

زود گو لا اله الا اللّه
تا ز وحدت شوی تمام آگاه

چونکه از لا کنی تولا تو
شوی آگه ز سر الا تو

زانکه لا پرده است حق الا
پرده بر دار تا شوی اعلا

خورش و جاه خاک و باد بود
مار نفس اژدها از این دو شود

چون از این دو همی‌خوری شب و روز
کی شوی همچو مقبلان پیروز

هم همین مار عاقبت کشدت
همچو کفار در سقر کشدت

همچو لقمان غذا ز حکمت خور
تا شوی عین نور همچون خور

چشمه‌ی نور لایزال شوی
معدن علم ذوالجلال شوی

علم و حکمت غذای املاک است
سفره و خوان آن بر افلاک است

گرد آن خوان پاک بی‌پایان
عاشقانند نشسته جاویدان

پیششان بی‌شمار نقل و شراب
ساز و آواز و نای و چنگ و رباب

در چنان جنتی که هست در او
حوریان شکر لب و مه‌رو

چار جوی است اندر او چو روان
شهد و شیر و شراب و آب روان

زان نوا برگ و بر شده رقصان
گشته پر بار از آن هوا اغصان

طرب و ذوق و عشرتش باقی است
عاشقان را در آن خدا ساقی است

هرکه در خاک پاک را طلبید
اینچنین عیش را همیشه سزید

جنت و حور اجر او آمد
که ز جان رام امر هو آمد

هرکه در خویش دید ساقی را
یافت او نقد ملک باقی را

هر که او جان پاک در تن خاک
یافت، رست از زیان و نقص و هلاک

در زمین دژم ز خاک رهید
بر فلک رفت و آن قمر را دید

کم خور از خاک تا نگردی خاک
ساز همچون فرشته قوت از پاک

تا شود نفس دون مطیع خرد
روح را از بلا و رنج خرد

چونکه غالب شود خرد بر تن
فرش و عرشت نماید اندر تن

بی‌حجابی جمال جان بینی
سِر بنهفته را عیان بینی

وارهی زین جهان چون زندان
پا نهی در بهشت جاویدان

همچو عیسی روی فراز فلک
زیر پای تو سر نهند ملک

اولیا را که عاقلند بدان
نفریبد نقوش کون و مکان

همه را آنچنانکه هست به علم
دیده‌اند از بلند و پست به علم

نبودشان نظر به ظاهر کار
چون از ایشان نهان نشد اسرار

دیده در رنج گنج‌ها مدفون
یافته در کمی نهفته فزون

شرح این راز بشنو از قرآن
آنچه مکروه تست خیرش دان

وانچه باشد به نزد تو محبوب
هست آن شر محض نامطلوب

پیش بینا بود بد و زیبا
همچو خورشید آسمان پیدا

شبه را از گهر شناسد او
کی بود یکْ برش بد و نیکو؟

علم حق را چو مظهرند ایشان
پیششان رو که رهبرند ایشان

برترند از سما و عرش علا
همه هستند پر ز نور خدا

ببرندت ورای هفت فلک
تا شوی رشک جن و انس و ملک

هم فلک هم ملک شوند غلام
چونکه ایشان نهند آن‌سو گام

همه زان گام کام‌ها یابند
چون مه و مهر و بی فلک تابند

پیش گفتارشان گهر چه بوَد؟
پیش رخسارشان قمر چه بوَد؟

آن جهان عکس نور ایشان است
گرچه بی‌جسم آن جهان جان است

آن جهان قدیم پاینده
کین جهان از وی است زاینده

عقل جزوی کجا رسد سوی آن
چونکه عقل کل است سرگردان

وصف مردان اگر کنم صد سال
بود از کانشان کم از مثقال

دامن شیخ را مهل از دست
تا شوی عالی و نمانی پست

تا برد او ترا ورای سپهر
تا ز مهرش شوی چو چشمه‌ی مهر

امر او را مده به گوهرها
امر او را چو نیست هیچ بها

بشکن از بهر امر او چو ایاز
گوهر هستیت به سنگ نیاز

بخش 17

بخش ۱۷ - در بیان آنکه مراد از سلطان محمود خداست و از امیران عقلاء و علماء و حکماء و از ایاز انبیاء و اولیاء و از گوهر هستی ایشان

هست محمود خلق دو جهان
خودپرستان مثال آن میران

اولیا چون ایاز عاشق حق
دائماً از خدا گرفته سبق

هستی آدمی بود گوهر
هر که آنرا شکست شد سرور

خلق را دل نداد بر هستی
نیستی را گزیدن و پستی

نیستییی که هست خود آن است
اصل هر جسم و مایه‌ی جان است

نیستییی که هستها همه زوست
نیک و بد صاف و درد و دشمن و دوست

اینچنین هست نیست‌شان بنمود
حق بر ایشان دری بخود نگشود

نیستی را به عکس هست نمود
نقد بنمود قلب زر‌اندود

بی وجود از عدم گرفت وجود
زو جهان‌هاست نو به نو موجود

هست‌ها زان یَم‌ند چون قطره
همه زان آفتاب یک ذره

نیست آنست کاین طرف آمد
عاقل اینجا چگونه آرامد

کند آنجا رجوع که‌اش اصل است
زانک بی‌هجر آن طرف وصل است

نی تو هر چه کنی و می‌گویی
ز اندرون تو است چون جویی

آن درون نیست است و بی‌چون است
زاندرون است آنچه بیرون است

هرچه زاد از تو فرع آن باشد
هرچه آید ز تن ز جان باشد

اصل را فرع خوانده مشتی دون
فرع را اصل گفته هر مغبون

هر که ز امرش شکست گوهر را
کرد از بهر سرّ فدا سر را

گوهر امر بر گهر بگزید
سروری را چنان عزیز سزید

از ولی آید اینچنین هنری
شکند چون ایاز او گهری

امر را انبیا چو پذرفتند
دو جهان بی‌مصاف بگرفتند

آن بلیس است کو شکست امرش
زانکه مستی نداشت از خمرش

هرکه باشد چنین ز نسل وی‌ است
گر ز روم و ز شام و گر ز ری است

روی امر است و غیر آن پشت است
روی جانست و غیر جان پشت است

بهر این گفت روح من امری
هرکه کور است ازین، بر او بگری

نی که خلق تو به ز خلق بود
رتبت خلق کی چو خلق شود

مغز تو خواسته ‌ است و باقی پوست
تو همانی بدانکه داری دوست

هرچه او را به عشق جویانی
در حقیقت بدان که تو آنی

با تن مور سوش(سویش) چون رانی
تو نیی مور، صد سلیمانی

گذر از مور و نور عشق ببین
چون شد اندر تنش نهان و دفین

ای پسر زاین سخن مشو حیران
صنع بین از خدای بی‌پایان

اندر این چشم خرد خویش ببین
نور هفت آسمان و هفت زمین

همچو دریا ز چشم سر زده آن
بحر در کشتیی که دیده عیان

چشم کشتی و نور دریایی
تا فتد از دو چشم هر جایی

موج آن نور بر فلک رفته
بحر و بر کوه و دشت بگرفته

در در چشم همچو یک عدسی
بنگر بحرهای نور بسی

نور این در چو عالمی بگرفت
ننمود آن ترا بدیع و شگفت

چه عجب در تن دو صد چندان
گر بود نور بی‌حد و پایان

پی آن نور پوی همچو ملک
تا روی چون ملک فراز فلک

می عشق و صفا اگر خوردی
دراین خنب از چه چون دردی

بن خنب است آسمان و زمین
گر تو صافی برآ به عرش برین

جان به جانان رود اگر جان است
جان کز او نیست باد انبان است

همچو حیوان بخورد و خوابست او
قطره‌ای از خدا ندارد بو

گوید از بایزید و از کرخی
ننماید ز شهد جز تلخی

ننگ دیو و پری است آن ملعون
گرچه بنمود خویش را ذوالنون

زو بری شو که ناخوش و خام است
دانه‌اش را مچین که آن دام است

وای بر وی اگر فناش رسد
در فنا بی‌شکی بلاش رسد

بخش 18

بخش ۱۸ - در بیان آنکه ملک‌الموت آیینه صافی است که هر کس روی خود در او می‌بیند اگر دیو است دیوش می‌بیند و اگر فرشته است فرشته الی مالانهایه

ملک الموت چون بر او آید
تا که روحش ز جسم برباید

قهر بیند از او چو غافل بود
لطف بیند هر آنکه عاقل بود

ملک الموت چون فرشته بود
جنس او شو که با تو یار شود

چون ملک طاعت و نماز گزین
منشین غافل و نیاز گزین

زانکه خُلق مَلَک چو گیری تو
از ورود ملک نمیری تو

بلکه جانت به وی بیاساید
قوتت از ورودش افزاید

ز آب مر آب را هم افزونی است
قوّت و ازدیاد و موزونی است

جنس مر جنس را یقین مدد است
جنس را یک بدان گرچه عدد است

چون فرشته شوی به خُلق نکو
برپری از سفول سوی علو

مرگ آن را بود که پُر ریو است
در لباس بشر نهان دیو است

ملک و دیو هر دو ضدانند
همدگر را به طبع می‌رانند

تو ز دیوی فرشته شو اکنون
تا که گردی ز جنس خود افزون

ملک الموت با تو یار شود
در بد و نیک غمگسار شود

ور نگردی مَلَک شوی مقهور
می بمانی ز وصل حق مهجور

زانکه با هر یک آن دگرگون است
بر یکی آب و بر دگر خون است

لایق هر کسی نماید رو
وای بر هر که او بود بدخو

ملک الموت آینه است بدان
جمله رخسار خویش دیده در آن

بر یکی خوش مثال حور آید
بر یکی هم چو دیو بنماید

بر یکی مهربان و یار شود
بر یکی هم چو ذوالفقار شود

بر یکی گردد او پدر مادر
بر یکی دوزخی پر از آذر

نسیه بگذار هین به نقد ببین
در دل هر یکی چو گشت دفین

در یکی غصّه در یکی شادی
یک خرابست و یک در آبادی

یک بود پُر ز درد مویه‌کنان
یک ز راحت روانه جلوه‌کنان

نی تجلی هوست هرچه که هست ؟
در بد و نیک و در بلندی و پست ؟

می‌نماید به هر کسی حق رو
بی حجابی و لیک لایق کو ؟

بر یکی شوق و ذوق و وصل و تلاق
بر یکی جور و رنج و درد و فراق

چون به نقد ای پسر بدیدی این
نسیه را همچنین بدان و ببین

بخش 19

بخش ۱۹ - در بیان آنکه آدمی چنانکه زید چنان میرد؛ باز همچنان حشر شود. ذات او از آنچه هست نگردد و چیز دیگر نشود آنچنانکه دانه‌های گندم و جو و برنج و گاورس و غیرها من الحبوب را چون در زمین بیندازند و بکارند از زمین همان رویند و سر برآرند اگر گندم است گندم و اگر جو است جو. آدمیان نیز اگرچه به صورت یک رنگ‌اند و یک نقش لیکن در معنی متفاوت‌اند و مخالف؛ یکی امین است و یکی خائن یکی صالح است یکی طالح یکی مؤمن است و یکی کافر الی مالانهایه. چون بمیرند و در گور روند هر یکی چنانکه بود باز همچنان بر‌خیزد و حشر شود که یوم تبیض وجوه و تسود وجوه از این سبب می‌فرماید پیغامبر علیه السلام « کما تعیشون تموتون و کما تموتون تحشرون »

نشنیدی که شاه جمله رسل
مهدی و هادی و خفیر سبل

گفت روشن کما تعیشون دان
در تموتون همان صفت برخوان

شخص از مرگ اگرچه بگدازد
رخت هستی ز تن بپردازد

نشود بعد مرگ چیز دگر
زهر کی گردد از گداز شکر؟

سرمه سرمه است اگرچه گردد خرد
نشود صاف او ز سودن دُرد

چیز دیگر کجا شود آن ذات؟
چونکه او را بدل نگشت صفات

بلکه از خرد گشتن افزاید
وصف خود را تمام بنماید

همچنین ذات و وصف جمله حبوب
چون شود خرد هم بود مطلوب

گندم ار خرد شد همان باشد
جو نخواند کسی کش آن باشد

گر گدازد ز نار کس زر را
عین آن است بهر زیور را

همچنین نقره و مس و ارزیز
نشوند از گداز دیگر چیز

چون گدازند هم همان باشند
هرچه گردند همچنان باشند

دانه‌هایی که رفت زیر زمین
نیست گشت و گداخت اندر طین

آخر کار چون برآرد سر
عین دانه بود نه چیز دگر

همچنین هر کسی که مرد اینجا
همچنان حشر گردد ای جویا

گر تقی بود متقی خیزد
ور شقی بود هم شقی خیزد

مرگ همرنگ آدمی است یقین
بر ولی لطف و بر عدو زو کین

مرگ مانند آینه است و در او
روی خود دید هر بد و نیکو

اینکه از مرگ گشته‌ای ترسان
ترست از خود بوَد یقین می‌دان

زشت رخسار توست نی رخ مرگ
جان تو چون درخت و مرگ چو برگ

از تو رسته است اگر نکو گر بد
ناخوش و خوش ضمیر توست از خود

بنگر چون شکر در آب رود
اندر آن آب آن شکر چه شود ؟

یک جُلابی شود خوش و شیرین
چون ملاقات خسرو و شیرین

دل عاشق بود چو آن شکر
در هر آن آب کاو برفت بخور

غیر عاشق چو زهر قتال است
بد و نحس و خبیث و نکال است

گر بمیرد وگر زید آن دون
نشود زانچه بود دیگر گون

هست این را نظایر بسیار
عاقلان را بس است این مقدار

بخش 20

بخش ۲۰ - باز رجوع کردن به قصهٔ حضرت موسی علیه‌السّلام

باز‌گرد و بگو حدیث خضر
چون شد از هجر او کلیم کدر

جرم ثالث بدان که هر دو به‌هم
نیستی‌شان فکنده بود به غم

جوع‌شان در سفر به جایی بود
بهر جنبش نه دست و پایی بود

تنگدستی و قلت بی‌حد
کرده‌شان بُد ضعیف و لاغر خَد

حق بر ایشان حلال کرده حرام
بهر ابقای نفس در اسلام

در چنان حالتی ز نان محروم
بی‌زوار و برهنه و مهموم

ناگهان آمدند در یک ده
یک گهی نی در آن و بر همه مه

بود آنجا یکی سرای عظیم
صاحب آن سرای مرد کریم

نی کریمی که ملک و مال دهد
بل کریمی که قال و حال دهد

نی کریمی که جامه بخشد و نان
بل کریمی که بخشد او دل و جان

طفلکانش از او بمانده یتیم
لیک بسیار بودشان زر و سیم

شده دیوار آن سراشان خم
خواست گشتن خراب اندر دم

پس خضر راست کرد آن خم را
از دل هر دو برد آن غم را

طفلکان را ز غصه برهانید
وز چه حبس و رنج بجهانید‌!

بعد از آن خضر گشت زود روان
بی خور و زاد با کلیم دوان

گفت موسی به روی خضر درشت
صحبتت صعب بود‌، ما را کشت

آن یتیمان ز زر غنی بودند
زان عمل مر ترا چه بستودند؟

چون نگفتی ز حال جوع و ضرر؟
تا رسیدی زرت از آن دو پسر‌؟

خضر گفتش برو فراق گزین
سومین جرم شد یقین دان این

چونکه آمد ز بی‌خودی با خود
گفت خضرش که ای نبی احد

نیست با تو مرا دگر صحبت
این قدر بود از خدا رزقت

باز گرد و برو به سوی وطن
مصلحت نیست بودنت با من

چون فراقست رفت خواهی باز
کنم آگه ترا کنون زین راز

سرّ کشتی شنو که آن چون بود
طالبش شاه کافر دون بود

خواست شستن و زان به لشکر خود
بر سر مؤمنان به ناگه زد

شهر اسلام خواست کرد خراب
مؤمنان را فکندن اندر آب

غارت خان و مان‌شان کردن
به اسیری زن و بچه بردن

چونکه من قصد او بدانستم
کردمش خُرد تا توانستم

حکمت این بود ای کلیم اله
تو نگشتی ز سر او آگاه

وان که خونی آن پسر گشتم
بردمش گوشه‌ای و من کشتم

پدر و مادرش ولی بودند
هر دو از صدق و دین ملی بودند

آن پسر خود نبود قابل آن
که شود ز اهل طاعت و ایمان

عاقبت زو شدی پدر کافر
هم بماندی ز راه دین مادر

زانکه در جانشان محبت او
چون نشستی نهان شدی ره هو

کشتمش تا رهند هردو ازو
سر او این بده است بشنو تو

وانچه دیوار را بکردم راست
بهر آندو یتیم هم برجاست

جد ایشان ز صالحان بوده‌ست
زبدهٔ حور و انس و جان بوده‌ست

چون بدی این روا که من ز ایشان‌؟
جستمی اجر همچو بی‌کیشان‌؟

گر مرا گنج‌های دُر بودی
همه ایثار آن دو حر بودی

سرّ آن هر سه را چو گفت بدو
گفت ما را بِهِل خدا را جو

با چنان حشمت و بزرگی خضر
که غلامش بدند مهر و سپهر

با ولی‌زادگان چنین خدمت
کرد تا یابد از خدا رحمت

تو که هستی پر از خطا و گناه
با چنین حال ناسزا و تباه

نیک بنگر چه بایدت کردن
چونکه غرقی ز جرم تا گردن

بی شک اولاد اولیای خدا
در پناه حقند در دو سرا

هرکه‌شان خدمتی کند اینجا
بَرَد از حق عوض هزار عطا

پدر و جد‌شان شود خشنود
چونکه فرزندشان برد ز تو سود

بلکه هر کو ز پشت آدم زاد
ز انبیا و اولیای پاک نژاد

همه گردند شاد و خرم از آن
دوستدار‌ت شوند از دل و جان

چونکه یک نفس گفتشان احمد
هم تو یکشان بدان گذر ز عدد

زان سبب خواند نفس واحدشان
که نباشد شمار در یک جان

On How Mevlana, Like Moses, Sought His Khidr

On how, just as Moses — peace be upon him — with his strength of prophecy and greatness of prophethood sought Khidr, so too Mevlana — may God sanctify his dear secret — despite all his virtues and qualities and stations and miracles and lights and secrets, being without equal in his age, sought Shams al-Din of Tabriz — may God sanctify his dear secret.

My meaning by "the Speaker" is Mevlana —
he who was without peer, without equal.

He whose like did not exist in the world —
he from whom the world was always a world.

His station among the noble saints
was as the elect among the common folk.

Before him they were all as children —
against his grace and purity they were a burden.

Had Junayd seen him from afar,
from the least subtlety he would have been ensnared.

Bu Sa'id, though he was the unique sheikh —
had he seen him, he would have become his disciple.

He who in poverty and love was singular —
he whose place was always placelessness.

He whose spirit, if it flew with both wings,
would have cast trembling through the earth and sky.

He whose like does not come in ages —
nor does heaven birth a moon like him.

He who in the sciences was supreme,
worthy to lead the sheikhs.

The chosen muftis were his students —
all ranks drawn heart-first around him.

The saints too, those possessed of states —
all upon his face were as a single mole.

The beauty of the mole is not from the face —
they were all moles, and the face was his.

Each of his disciples surpassed Bayazid —
each one in ecstasy was a hundred Dhu al-Nuns.

With all this grandeur and worth and virtue and perfection,
he was always seeking the Substitutes.

The seeker at last reaches what he seeks,
if his love for the Beloved is true.

For the seeker is the finder —
blessed is the one who became His servant.

The servant is the king when he is sincere,
for the Beloved becomes the lover.

His Khidr was Shams of Tabriz —
he with whom, if you mingle,

you would not buy anyone for a barleycorn —
you would tear the veils of darkness apart.

He who was hidden even from the hidden ones —
he was the sovereign of all who have arrived.

If the saints are hidden from the people,
the people are the body and the saints the soul.

How can the body see the soul?
The soul's path can only be traveled by the soul.

Such saints, who are the seers —
they have been knowing and exalted from eternity.

They could not see Shams of Tabriz —
though in their search they wandered far and wide.

God's jealousy kept him hidden —
kept him far from suspicion and conjecture.

The Meeting of Shams al-Din and Mevlana

Since Mevlana, before God,
was more elect than all in sincerity and purity,

God consented to reveal His face —
elect with him alone, to add nothing beyond.

That he should covet no other person —
that he should cast from his heart all remaining love.

That he should seek none but Him in the world —
though they be unique and the essence of the age.

No one shall be singled out with such a gift —
he alone is singled out with such an encounter.

After long waiting, he saw his face —
secrets were unveiled to him as clear as day.

He saw what no one could ever see —
and heard what no one had heard from anyone.

When he caught the scent of him through need —
he saw his face without a veil.

He fell in love with him and lost himself —
before him, height and lowness became one.

He invited him to his home —
he said: "Hear this, O king, from a dervish:

My home, though it is not worthy of you —
yet I am in truth your lover.

Whatever the servant has and whatever he becomes —
without doubt, all of it belongs to the Master.

Therefore, the house is your house —
it is to your abode that you rightfully go."

After that, they both set out joyfully —
happy and laughing, they went toward the house.

For a time they were together —
for a year or two they were at rest.

Then God's jealousy descended, and suddenly
a commotion fell upon all tongues.

The Jealousy of Mevlana's Disciples Toward Shams al-Din

They all fell to slander —
those heedless disciples, like a flock.

They said to one another: "Why does our sheikh
turn his back on us? For what reason?

We are all renowned in lineage and descent —
from childhood devoted to righteousness, seekers of God.

We are faithful servants on the sheikh's path —
we are all lovers on the sheikh's path.

We have all witnessed his miracles —
each of us has seen signs in him.

It has become certain to us that the manifestation of God
is him, without doubt, and from him we take our lesson.

Each of us has become wise through him —
we have all received from him countless gifts.

Beyond understanding and reason is our path —
the king of all kings is our sovereign.

What we have seen, few have seen —
no one's ear has heard such words.

He opened our eyes and made us see —
he made all our breasts like Sinai.

Through his preaching we became this —
in our hearts we slew all love save his.

Like falcons, we all made our catches —
we brought our prey to the king.

The people of the world all became disciples —
though they were already disciples before.

Through us the sheikh became famous in the world —
his friends rejoicing, his enemies vanquished.

Who is this person that has stolen our sheikh —
carried him from us as a river carries a straw?

What kind of river is it that has snatched him
like a straw and swept him from his place?

He has hidden him from all the people —
no one can find a trace of his whereabouts.

We no longer see his face —
we no longer sit beside him as before.

He must be a sorcerer — by magic and enchantment
he has made the sheikh infatuated with him.

Otherwise, who is he and what is in him?
How can he live with such deception?

The least of us is better than him —
yet he thinks there is none greater.

He has neither known origin nor lineage —
we do not even know where he is from.

Alas, what wound is this
that has destroyed our order?

All people are deprived of his preaching —
our fortunate star has turned ominous because of him."

All became thirsty for his blood —
they fashioned daggers for his killing.

Whenever they caught sight of him,
they drew swords upon his face.

They hurled obscenities before and behind him —
all night they could not sleep for their rage against him.

All scheming: when will he leave the city,
or be annihilated by their wrath?

On How the People of the Ego Are the Enemies of Prophets and Saints

On how the people of the ego and the carnal are the enemies of prophets and saints, for they are of a different kind, and "two opposites cannot coexist."

Like the infidels in the time of the Messenger,
who plotted against him from guile and meddling —

he went into hiding from their scheming in the cave,
Abu Bakr and Ahmad, the Chosen One.

Likewise Christ, from the grief of the Jewish crowd,
went hidden toward the blue vault.

And when Pharaoh plotted against Moses —
he drowned, for he had no aid from God.

So too Nimrod with Abraham —
who cast him into fire and smoke.

The fire became roses and eglantine for him —
and the faithless one was slain by a gnat.

So too the peoples of Hud and generous Noah —
when their appointed time came from God,

they were all destroyed by wind and water —
for they were fit for deformation and ruin.

The evil intent that they held —
that crooked, disordered band —

that calamity turned back upon their heads,
for that wrath was what they deserved.

They were striking the sword upon themselves —
their blood flowed like a torrent.

If they were not striking themselves in wrath,
why did their blood flow like a river?

Has anyone ever seen a fool who kills himself —
who draws the sword across his own throat in rage?

He imagines the wound is upon another —
but at last he sees the wound is on his own liver.

On How God Makes the Enemy Appear Few

On how, when God wills the destruction of a people, He makes the enemy appear lowly and contemptible and few in their eyes, though they be many and beyond counting — "He made you seem few in their eyes, that God might accomplish a thing already ordained."

Have you heard of that ill-fated people
upon the roof of the Friday mosque?

In a fortress they were seated —
though that fortress was exceedingly high.

Around the fortress on every side, the Tartars
had taken that band under siege.

Upon the roof, the people in their fear
erected a great catapult.

They hurled stones at the Tartars —
but every time, their stones returned.

They fell back upon their own houses —
destroying everything from the foundations.

Then one among them, a man of wisdom, said:
"With such a war, no one will prevail.

The stones come back upon you upside-down —
not one has reached the enemy's side.

Your enemy's fortune is strong and blessed —
why do you thunder in vain?"

When God has befriended that people,
their smallest straw becomes a mountain.

Have you not heard how the little birds of Babil
slew a hundred elephants with their tiny stones?

A small pebble from its beak —
smaller in size than a hazelnut —

when it struck the heads of that army,
both commander and servant were slain.

Blessed is the one whose friend is God —
his market is always warm.

A little from God has much benefit —
before that mote, the mighty sun is humbled.

Each prophet, alone against the world,
swiftly became king of the world.

Each one prevailed over thousands
when he sincerely sought God.

All the world became subject to him —
whoever rose against him was destroyed.

That you may know: it is divine care that works —
not bravery or many armies.

Truly spoke that noble Companion,
in his report of the Prophet's words:

"Whoever catches the scent of God's care —
for him, cat and lion are one and the same.

One dirham and one dinar are equal to him —
take heed, O son."

When God places blessing in a single dirham,
it gives more abundance than gold.

And if He takes blessing from that gold,
it cannot do the work of a single dirham.

When God sends a cat against you,
it tears you apart and leaves nothing alive.

And if He does not will the lion to harm you,
it will not bite even if you bind it with a lasso.

When God gives the cat victory,
it prevails over the lion in power.

Was Nimrod not slain by a single gnat?
No army could avail him.

A hundred thousand times God has shown this —
yet for the misguided, it only added sorrow.

Colophon

The Valadnama (Book of Walad) — Sections 21–25 of 171. Good Works Translation. New Tianmu Anglican Church.

Translated directly from the Classical Persian text preserved in the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama), poem IDs 87153–87157 (Sections 21–25). No prior complete English translation of the Valadnama has existed in any form. No reference English translation was consulted during the drafting process — none exists to consult.

Section 21 (27 couplets) establishes Mevlana's unsurpassed stature — his least disciple surpassed Bayazid, his students included the greatest muftis — and his restless seeking of the Substitutes (abdal), which led him to Shams of Tabriz, "hidden even from the hidden ones." Section 22 (17 couplets) narrates the meeting: after long waiting, Mevlana sees Shams's face unveiled, loses himself, and invites Shams home; for a year or two they rest together; then God's jealousy descends and commotion fills every tongue. Section 23 (29 couplets) gives the disciples' bitter complaint in full: we are the faithful servants, we made him famous, who is this stranger with no lineage who has stolen our sheikh? — until they fashion daggers and draw swords upon Shams's face. Section 24 (15 couplets) frames this jealousy within a universal pattern: the infidels plotted against Muhammad, Christ fled the mob, Pharaoh drowned, Nimrod was slain by a gnat — whoever strikes the sword against the saints strikes it against his own liver. Section 25 (30 couplets) tells the parable of the besieged fortress: a people hurl catapult stones at the Tartars, but the stones return upon their own houses; a wise man says, "When God befriends a people, their smallest straw becomes a mountain"; a prophet alone against the world swiftly becomes king.

First English translation. Translated by the New Tianmu Anglican Church with Claude, April 2026.

Translation by Meret (Liberation Translator, run 207), 2026-04-07.

🌲

Source Text: ولدنامه — بخش‌های ۲۱ تا ۲۵

Classical Persian source text from the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama). Poem IDs 87153–87157. Presented for reference and verification.

بخش 21

بخش ۲۱ - در بیان آنکه چنانکه موسی علیه السلام با قوت نبوت و عظمت رسالت جویای خضر علیه السلام گشته بود مولانا قدسنا الله بسره العزیز با وجود چندین فضایل و خصال و مقامات و کرامات و انوار و اسرار که در دور و طور خود بی‌نظیر بود و مثل نداشت طالب شمس‌الدین تبریزی قدس اللّه سره العزیز گشته بود

غرضم از کلیم مولاناست
آنکه او بی‌نظیر و بی‌همتاست

آنکه چون او نبود کس به جهان
آنکه بود از جهان همیشه جهان

نسبت او به اولیای کرام
بود همچون خواص را به عوام

پیش او جمله همچو طفل بدند
بر لطف و صفاش ثقل بدند

گر بدیدی ورا ز دور جنید
از کمین نکته‌اش شدی او صید

بوسعید ار چه بود شیخ فرید
گر بدیدی ورا شدیش مرید

آنکه در فقر و عشق یکتا بود
آنکه جایش همیشه بیجا بود

آنکه گر روح او دو پَر پَرَدی
لرزه در ارض و در سما فتدی

آنکه در دورها چو او ناید
نی فلک همچو او مهی زاید

آنکه اندر علوم فایق بود
بسری شیوخ لایق بود

مفتیان گزیده شاگردش
همه صف‌ها زده ز جان گردش

اولیا هم که صاحب حالند
همه بر روی او چو یک خالند

لطف و خوبی خال نه از روی است
همه خال آمدند و رو اوی است

هر مریدش ز بایزید افزون
هر یکی در وله دو صد ذوالنون

با چنین عز و قدر و فضل و کمال
دایما بود طالب ابدال

طالب آخر رسد به مطلوبش
گر بود راست عشق محبوبش

زانکه جوینده است یابنده
خنک آنکس که شد ورا بنده

بنده شاه است چون بود صادق
زانکه معشوق می‌شود عاشق

خضرش بود شمس تبریزی
آنکه با او اگر درآمیزی

هیچکس را به یک جوی نخری
پرده‌های ظلام را بدری

آنکه از مخفیان نهان بود او
خسرو جمله واصلان بود او

اولیا گر ز خلق پنهان اند
خلق جسم اند و اولیا جان اند

جسم جان را کجا تواند دید ؟
راه جان را به جان توان ببرید

اینچنین اولیا که بینا اند
از ازل عالم اند و والااند

شمس تبریز را نمی‌دیدند
در طلب گرچه بس بگردیدند

غیرت حق ورا نهان می‌داشت
دور از وهم و از گمان می‌داشت

بخش 22

بخش ۲۲ - رسیدن شمس الدین و مولانا به یکدیگر

نزد یزدان چو بود مولانا
از همه خاصتر به صدق و صفا

گشت راضی که روی بنماید
خاص با او بر آن نیفزاید

طمع اندر کس دگر نکند
مهر باقی ز دل برون فکند

غیر او را نجوید اندر دهر
گرچه باشد فرید و زبدۀ عصر

نشود کس بدان عطا مخصوص
او بود با چنان لقا مخصوص

بعد بس انتظار رویش دید
گشت سرها بر او چو روز پدید

دید آن را که هیچ نتوان دید
هم شنید آنچه کس ز کس نشنید

چون کشید از نیاز بوی ورا
بی حجابی بدید روی ورا

شد بر او عاشق و برفت از دست
گشت پیشش یکی بلندی و پست

دعوتش کرد سوی خانۀ خویش
گفت بشنو شها از این درویش

خانه‌ام گرچه نیست لایق تو
لیک هستم به صدق عاشق تو

بنده را هر چه هست و هر چه شود
بی‌گمان جمله آن خواجه بود

پس از این روی خانه خانۀ تست
به وثاقت همی‌روی تو درست

بعد از آن هر دو خوش روانه شدند
شاد و خندان به سوی خانه شدند

یک زمانی به هم همی‌بودند
مدت یک دو سال آسودند

غیرت حق در آمد و ناگاه
فجفج (فچ‌فچ) افتاد در همه افواه

بخش 23

بخش ۲۳ - حسد بردن مریدان مولانا بر شمس الدین

در شناعت درآمدند همه
آن مریدان بی‌خبر چو رمه

گفته باهم که شیخ ما ز چه رو
پشت بر ما کند ز بهر چه او

ما همه نامدار ز اصل و نسب
از صغر در صلاح و طالب رب

بندۀ صادقیم در ره شیخ
ما همه عاشقیم در ره شیخ

جمله دیده از او کرامت‌ها
دیده هر یک در او علامت‌ها

شده ما را یقین که مظهر حق
اوست بی‌شک و ز او بریم سبق

گشته ما هر یکی از او دانا
همه زو برده بی‌شمار عطا

برتر از فهم و عقل این ره ماست
شاه جمله شهان شهنشه ماست

آنچه ما دیده‌ایم کم کس دید
گوش هر کس چنین سخن نشنید

چشم ما را گشاد و بینا کرد
سینۀ جمله را چو سینا کرد

همه از وعظ او چنین گشتیم
در دل غیر مهر او کشتیم

همه چون باز صیدها کردیم
صیدها را به شاه آوردیم

خلق عالم همه مرید شدند
گرچه زاین پیشتر مرید بدند

شد ز ما شیخ در جهان مشهور
دوستش شاد و دشمنش مقهور

چه کس است اینکه شیخ ما را او
برد از ما چو یک کهی را جو

آن چه جوی است کانچنان کاو را
همچو کاهی ربود و برد از جا

کرد او را ز جمله خلق نهان
می‌نیابد کسی ز جاش نشان

روی او را دگر نمی‌بینیم
همچو اول برش نمی‌شینیم

ساحر است این مگر به سحر و فسون
کرد بر خویش شیخ را مفتون

ورنه خود کیست او و در وی چیست
با چنین مکر می‌تواند زیست

کمترینی ز ماست بهتر از او
در سرش اینکه نیست مهتر از او

نی ورا اصل و نی نسب پیداست
می‌ندانیم هم که او ز کجاست

ای دریغا دگر چه زخم است این
که از او شد خراب این آیین

همه خلقان ز وعظ شد محروم
طالع سعد ما از او شد شوم

جمله گشته به خون او تشنه
ساخته بهر کشتنش دشنه

گاه گاهیش چون بدیدندی
تیغ بر روی او کشیدندی

فحش‌ها پیش و پس بگفتندی
همه شب از غمش نخفتندی

همه در فکر این که کی از شهر
رود او یا فنا شود از قهر

بخش 24

بخش ۲۴ - در بیان آنکه انبیا و اولیا را اهل نفس و جسمانیان خصم اند زیرا غیر جنس اند که الضدان لایجتمعان

همچو کفار در زمان رسول
قصد کرده ورا ز کید و فضول

گشته پنهان ز فکرشان در غار
با ابوبکر احمد مختار

هم مسیح از غم گروه جهود
رفته پنهان به سوی چرخ کبود

قصد موسی چو کرد هم فرعون
غرقه شد چون نبودش از حق عون

همچنین با خلیل آن نمرود
که فکندش میان آتش و دود

گشت آتش بر او گل و نسرین
کشته شد خود ز پشه آن بی‌دین

همچنین قوم هود و نوح جواد
چون رسید از خدایشان میعاد

همه از باد و آب نیست شدند
زانکه لایقه بمسخ و خسف بدند

نیت بد که بود ایشان را
آن گروه کژ پریشان را

آن بلا بازگشت بر سرشان
زانکه آن قهر بود در خورشان

تیغ را می‌زدند بر خود از آن
خون‌هاشان چو سیل گشت روان

گرنه بر خود همی‌زدند به قهر
خونشان از چه شد روانه چو نهر

ابلهی دید کس که خویش کشد
تیغ بر حلق خود بخشم کشد!

در گمانش که زخم بر دگر است
عاقبت دید زخم بر جگر است

بخش 25

بخش ۲۵ - در بیان آنکه چون خدا خواهد که قومی را هلاک کند خصمان را در نظر ایشان خوار و بی‌مقدار و اندک نماید اگرچه بسیار و بی‌شمار باشند و یقللکم فی اعینهم لیقضی الله امراً کان مفعولا

آن شنیدی که قوم بد طالع
بر سر بام مسجد جامع

در یکی قلعه‌ای نشسته بدند
گرچه آن قلعه بود سخت بلند

گردِ قلعه ز هر طرف تاتار
آن گره را گرفته بُد به حصار

بر سر بام نیز قوم از بیم
راست کردند منجنیق عظیم

می‌کشیدند سنگ بر تاتار
باز می‌گشت سنگشان هر بار

بر سر خانه‌شان همی افتاد
جمله را می‌فکند از بنیاد

پس یکی گفتشان ز اهل خرد
با چنین جنگ، سر کسی نبرد

باژگون سنگ بر شماست روان
یک نرفته از آن سوی خصمان

طالع خصمتان قوی است به سعد
بانگ از چه همی‌زنید چو رعد؟

چون خدا یار آن گروه شده‌است
کمترین کاه‌شان چو کوه شده‌است

نشنیدی که مرغک بابیل
کشت با سنگ خُردِ خود صد پیل

سنگک کوچکی ز منقارش
کمتر از فندقی است مقدارش

چون زدی بر سر چنان لشکر
کشته گشتی امیر و هم چاکر

ای خنک آنکه حق بود یارش
گرم باشد همیشه بازارش

اندک از حق به نفع بسیار است
پیش آن ذره خور قوی خوار است

یک تنه هر رسول بر عالم
زود شد پادشاه در عالم

هر یکی بر هزار غالب شد
چون خدا را به صدق طالب شد

همه عالم زبون او گشته
هرکه از او سر‌کشید شد کشته

تا بدانی عنایت است به کار
نه دلیری و لشکر بسیار

راست گفت آن صحابی سرور
به روایت ز قول پیغمبر

هر که برد از عنایت حق بو
گربه و شیر یک بود بر او

یک درم نزد او و یک دینار
هم یکی باشد ای پسر هشدار

حق چو در یک درم نهد برکت
از زر آن بیشتر دهد برکت

ور از آن زر ستاند او برکت
نکند کار یک درم به صفت

گربه را بر تو حق چو بگمارد
کُنَدَت پاره زنده نگذارد

ور نخواهد ز شیر بر تو گزند
نگزد گر ببندیش به کمند

چون خدا گربه را دهد نُصرت
غالب آید ز شیر در قدرت

نی ز یک پشه کشته شد نمرود؟
هیچ لشکر نکرد او را سود

صد هزاران خدا چنین بنمود
گمرهان را بجز غمی نفزود

Returning to the Story of Shams al-Din

Let us turn back from this long discourse —
let us begin the story of Shams al-Din.

When their hostility toward him passed all bounds —
when their enmity exceeded all measure and count —

Shams of Tabriz departed for Damascus,
that Damascus and Syria might be filled with love.

He escaped from such contemptible disciples —
he ransomed his life from their scheming.

He gave thanks to God from his soul
that he was delivered from the faithless band.

When he grew sorrowful from separation from Mevlana,
the Wise One turned away from all of them.

He cut off friendship with that company —
the bird of his affection flew from their nest.

Since their plan did not succeed,
the opposite of what each one desired came to pass.

They had said: "If he leaves this place,
our king will remain with us alone.

As before, we will receive his gifts —
without lip or palate, we will taste his sweetness.

Once more, from his sweet counsel,
we will leap beyond the world and its five-and-six.

From this cage, like birds, we will fly —
with his help we will tear the veils apart."

But this did not happen — the worth they had, remained not.
Of what the heart had woven, neither warp nor weft remained.

All crying in repentance: "Woe to us!
Forgive us this sin, O God!

We did not know his worth, from our blindness —
that he was that true leader, we did not know.

We were children on the path — do not be harsh with us.
O Lord, cast into the heart of that master

that he may pardon our offenses —
a complete forgiveness, for from this we are bent double.

Our stature was an alif — now it is a dal.
Our weeping and lamentation are in this state."

An hour in which my eye does not see you —
the tears of my eye gush like a spring.

I am a body and you are my soul —
take my hand upon the seas, O my Noah.

None chides the downcast but you —
how long must the heart endure your harm?

Your turning away slays me without a sword —
how shall I bow when there is no "how"?

The tree of love has no fixed place —
the fruit of love has no appointed season.

The spirits are nourished by its fruit —
it has neither evening nor morning.

All but love of the Beloved is ugly to me —
my bewilderment in His passion is the finest adornment.

Our union does not admit of separation —
the truth of my speech is purified of falsehood.

Speak in Persian, that all may understand —
though they are heedless of this and asleep.

That company who had been heedless —
who had committed audacity from foolishness —

came before the sheikh, pleading:
"Forgive us! Do not bring another separation.

We repent — have mercy on us!
If we do this again, punish us.

Accept our repentance through your grace —
though we committed offenses from meddling."

Many times they spoke thus in lamentation —
for months on end, day and night.

When the sheikh saw this from them,
he granted their request, and the grudge departed from him.

On Mevlana Sending His Son to Damascus in Search of Shams al-Din of Tabriz

The king had a care for Walad —
inwardly, in secret, beyond all bounds.

He called him and said: "Go as my envoy
from my presence to that accepted king.

Take this silver — pour it at his feet.
Tell him from me: O king of Tabriz,

those disciples who committed offenses —
all of them have regretted what they did.

They all say: with heart and soul
we sacrifice our home and hearth for that sultan.

We will all become his servants in sincerity —
in his stirrup we will run upon our heads.

Trouble your feet to come back this way —
come for a few days and be at peace with us.

Do not do to us what we did to you —
for you are collyrium and we are dust.

Since you are all grace and we assuredly all wrath —
when has sugar ever taken its savor from poison?

What befitted us, we did —
like pricking thorns, we raised our heads.

But you — come like a rose garden and grant us union!
Like the moon, rise again from the cloud of separation."

"Speak to him thus in this manner —
seek his heart with gentle pleading.

Perhaps, if that fortune is mine,
he will soften and not hold this against us.

He will grant me union again from his grace —
he will abandon separation and pass beyond harshness."

Then Walad bowed his head to his father —
he gave thanks to the One God.

He said: "I go to bring back that king —
that beloved whom God loves."

He set out with all his soul toward Damascus,
cutting the road with the blade of love.

Without weariness he ran through the desert —
he counted every mountain less than a hill.

The thorns of the road were like a rose garden to him —
from every loss he gained a thousandfold.

The fire of heat and the hardship of cold
appeared to him as sugar and dates.

Hardship on love’s road is a treasure —
for through love the dead become alive.

Lovers seek the wound with all their soul —
that is why they do not run toward the salve.

Since they are weary of headship and lordship,
they turn their faces toward annihilation —

that they may be freed from themselves entirely.
They drink the wine of the soul without lip or cup.

There is no end or beginning to this —
pass from telling the secret and speak the story.

When he arrived before Shams al-Din —
that king of the saints, possessed of composure —

he placed his head upon the ground like the sky.
He said: "O king, even the angels are your servants."

After that, he sat with presence and respect.
Through the king’s grace, he opened his lips.

He began to speak and rained pearls —
in heart and breast he planted fresh love.

He spoke the secret of the secret of the Hadith and the Quran —
he revealed a mystery that had been hidden.

Without wings he made him soar to the sky —
without a body he made him circle the Throne.

He lifted the veils from before the heart’s eye —
he made the dark night appear as morning.

He carried darkness from body, heart, and soul —
until it flowed like a rushing torrent

toward a sea without limit or shore.
When he reached it, he found safety.

He leaped wholly beyond annihilation and danger —
like a bird that escapes the snare.

A droplet that remains apart from the sea —
highwaymen strike at it in the desert.

Earth carries it one way, wind another —
the sun’s heat draws from it a hundredfold.

Such are the highwaymen, and you are heedless —
they steal from you until you are destroyed.

Your body is like a jug, your soul like water —
the highwaymen lie in wait like snares.

Rank and status and worldly wealth
have deprived you of the hereafter.

They have deprived you of those bounties —
until you are marked by every evil.

The body carries you to the depths of hell —
do not heed it, that you may reach the heights of paradise.

Leave admonition aside and speak of Shams al-Din —
of that sun of the sky and pole of the earth.

When he heard from Walad the message,
he received those words with joy.

Walad’s Return to Konya in the Retinue of Shams al-Din

He returned from Damascus toward Rum —
that the follower might reach his imam.

Walad ran in his stirrup —
not from necessity, but from sincerity and soul.

The king said to him: "You too should ride —
upon that fine grey horse of smooth gait."

Walad said: "O king of kings,
with you no one can claim equality.

How can the king ride and the servant also ride?
This is not fitting — speak not of it, I beseech you!

For riding, you alone are worthy, O king —
for you are the Beloved and I am the lover.

You are assuredly the master and I the servant —
nay, you are the soul, and from you I am alive.

It is right that I walk on foot —
and in your stirrup run upon the crown of my head."

For more than a month he traveled on foot —
without rest, now downhill, now uphill.

Though the road was hard, it appeared easy —
for that hardship was the key that unlocked the treasure.

On the road he heard from him a thousand secrets —
he saw a hundred worlds beyond the spheres.

No one else had ever been granted this —
from each gift he was newly gladdened.

When they arrived before Mevlana,
all Mevlana’s sting became sweet.

Both kings prostrated —
how the body becomes, say, upon seeing the soul!

If in form they are two, know them as one —
for in meaning they are one soul.

When love arises between two friends,
those two are one, like two strings in harmony.

A single string is surely incomplete —
with two together, it becomes sweeter.

Like a man from whom you cut one half —
you would take no pleasure in his existence.

Those two who are each other’s completion
are one, when you look to the secret of it.

Friendship itself proves kinship —
when does a jinn incline toward a human?

In the heavens, every angel seeks an angel —
when does a demon pursue a houri?

Though the men of love are many ranks,
they are waves from a single sea.

In form they are many —
in meaning they are One.

By body they enter into number —
by the way of the spirit they come as one spring.

Their spirit is one, like the season of spring —
count their bodies as trees and leaves.

So look to the soul, not the body —
pitch your tent in the world of unity.

All are one essence and one quality in nature —
all shine from the light of one moon.

Their path, O son, is of another kind —
pass beyond "how," for it is beyond all "how."

The people of the world do not reach the saints —
they are of the earth and do not reach the sky.

Their path is beyond soul and body —
in the ocean of their love there is neither "we" nor "I."

They have embraced each other joyfully —
and the kisses had no end.

The Repentance of the Envious Ones

And that company who had been deniers —
who had denied the Pole of the heavens —

all of them, casting their souls forth in repentance,
bowed their heads: "O great sovereign!

We repent of what we did —
in sincerity we have turned our faces back."

Each one prostrating at his door,
weeping tears, finding ecstasy from his love.

When the king saw this, he accepted them —
he gave them composure from his kindness.

After that, all — lowly and noble alike —
formed a circle around the gracious king.

Beside the king sat Mevlana —
like two suns rising from the sky.

Shams of Tabriz began to speak —
whoever understood came alive.

Each one, from that speech, took flight in love —
each one was cut off entirely from selfhood.

After that, each one offered a sama’ —
each one laid out a worthy feast.

Each according to his means and ability —
whether prince, man of wealth, or dervish.

They brought gifts and held a banquet —
to become the Friend’s companion, they showed kindness.

For a time, thus the days passed —
in the presence of the kings of both worlds.

All were like cups, and those two kings like wine.
All were like night, and those two kings like dawn.

Those two kings were spring, and they the plain —
from them, everyone’s harvest was made fresh.

Branch and leaf within them heavy with fruit —
thornless rose gardens grown on every side.

Seeing without a veil, all was vision —
all had become, in that world, purposeful.

In such joy and in such union —
all were full of light and drowned in mercy.

The Disciples’ Return to Arrogance and Envy After Their Repentance

Again Satan, in another guise,
struck into them another turbidity.

After so many purities and unveiled gifts —
after so many ascensions toward the heights —

behold the cunning of Satan, how again
he made them weary of prayer and devotion.

He stole the luggage of all their deeds —
each one turned away from faith.

They reverted to how they were at first —
the wine and the ecstasy passed, and the hangover remained.

Light was exchanged for darkness —
the body’s health for the affliction of emaciation.

An evil eye struck from divine jealousy —
that it might become a lesson for all creation:

that they may be fearful on the path of religion
and never feel safe from accursed Iblis;

that they not lean upon asceticism and works,
nor take joy in every vain hope.

Though they become an ocean through their works,
let them all be fearful and seeking.

Let them walk this road humbly —
let them not release the aware one from their grasp.

Let them take no step without a guide —
let them not release his hem from their hands.

Though that wine makes them joyful,
let them not be deceived by "yes" into pride.

Let the state of that company be their memory —
let their fear increase with every breath.

Though a thousand gifts reach them from God,
let them not feel safe from fate’s ambush.

Let this keep them weak and weeping —
let it keep them constant in worship.

In luxury let them practice humility —
in times of joy and ease, let them be sorrowful.

Because of that evil eye, day and night —
fearful, trembling, lamenting.

Come, O ascetics who watch through the night!
Come, O scholars of righteous conduct!

Come, O wayfarers, old and young!
Come, O sincere ones beyond compare!

Come, O servants of that Presence!
Come, O seekers of that fortune!

Come, you who have been freed from the world —
who have leaped from this merciless snare!

Come, you who are pure players —
each one a falcon in the hunt!

Come, you who are free of creation —
content with your worn dervish’s cloak!

Come, you who are sated without food —
in this thicket, each one of you is a lion!

Come, you upon whom fire
became as gentle and fresh and sweet as a flower!

Come, you upon whom the deluge
became a bridge for you to cross!

Come, you who walked upon the air —
light, though in body you were strong and heavy!

Walk this road in fear and trembling —
that you may see the face of that king.

Your soul’s enemy is Satan —
no one who is human can be safe.

He is no small enemy — fear him!
Ask the wayfarers about his cunning.

Hundreds of thousands of thousands like us
he has targeted for plunder.

Like Adam, who was the origin and father —
the ancestor of every believer and Christian —

from whose loins come prophets and saints,
though they be from Egypt, Iraq, or Rayy —

the imam and viceroy of God,
to whom every angel prostrated with soul —

with such an Adam, all-knowing, pure,
with such a leader and faithful companion,

he devised his schemes, and in the end
cast him out of the Garden of Refuge.

From ambush he made him depart from the covenant —
he made a grain of wheat appear sweeter than honey.

He hid the snare beneath the seed
until he trapped him like a bird.

With you, wretched one, less than a sparrow —
what will he do? Think! How proud you are!

The enemy of Adam is the enemy of his children —
where is the one who has not been beguiled by his demons?

Again, when Shams al-Din perceived
that the company had grown full of malice —

that love had departed from their hearts,
and their hearts had again been mastered by their baseness —

their reason became captive to ego and desire;
the faithful became, through passion, fearful.

Their vile egos seethed —
again they strove to depose the king.

The king said to Walad: "Have you seen again
how from wretchedness they have all become conspirators?

From the presence of Mevlana —
he whose like as guide and sage does not exist —

they will cast me apart and drive me away.
After me they will all rejoice.

This time I wish to depart in such a way
that no one will know where I am.

All will become helpless in their search —
no one will give a trace of me, ever.

Years will pass — many years —
no one will find a trace of my dust.

When my absence grows long, they will say:
surely an enemy has slain him."

Many times he repeated these words —
for the sake of emphasis, he made it certain.

Colophon

The Valadnama (Book of Walad) — Sections 26–30 of 171. Good Works Translation. New Tianmu Anglican Church.

Translated directly from the Classical Persian text preserved in the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama), poem IDs 87158–87162 (Sections 26–30). No prior complete English translation of the Valadnama has existed in any form. No reference English translation was consulted during the drafting process — none exists to consult.

Section 26 (33 couplets) narrates Shams’s departure for Damascus when the disciples’ hostility passes all bounds; the disciples realize their loss — "of what the heart had woven, neither warp nor weft remained" — and plead for months; the sheikh forgives. Eight couplets of Arabic verse mark the center of the section: love’s lament in the other sacred language. Section 27 (44 couplets) is the mission: Mevlana sends Sultan Walad — the author himself — as envoy with silver and the plea "Do not do to us what we did to you, for you are collyrium and we are dust"; the journey to Damascus, thorns as rose gardens, hardship as treasure; Walad’s audience before Shams, where he "rained pearls" and "revealed a mystery that had been hidden"; the message received with joy. Section 28 (31 couplets) is the return: Walad walks on foot for more than a month refusing to ride because "you are the Beloved and I am the lover"; the reunion of the two kings, where "all Mevlana’s sting became sweet"; then a sustained meditation on lovers as waves from a single sea, bodies as trees and leaves of one spring. Section 29 (18 couplets) is the golden age: the disciples prostrate, the two kings sit side by side "like two suns," Shams speaks and "whoever understood came alive"; all was vision, light, and mercy. Section 30 (53 couplets) shatters the paradise: Satan strikes again in a new guise, the disciples revert, and the section culminates in the most devastating passage in the poem — Shams telling Sultan Walad, the only person he trusts, that this time he will disappear so completely that "no one will find a trace of my dust" and "they will say: surely an enemy has slain him." History confirmed every word. Shams vanished from Konya c. 1247–1248 CE and was never seen again.

First English translation. Translated by the New Tianmu Anglican Church with Claude, April 2026.

Translation by Anpu (Liberation Translator, run 208), 2026-04-07.

🌲

Source Text: ولدنامه — بخش‌های ۲۶ تا ۳۰

Classical Persian source text from the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama). Poem IDs 87158–87162. Presented for reference and verification.

بخش ۲۶

بخش ۲۶ - رجوع کردن بقصه شمس الدین عظم الله ذکره

باز گردیم از این حدیث دراز
قصه‌ی شمسِ دین کنیم آغاز

چون غلوشان بر او ز حد بگذشت
دشمنی‌شان ز حد و عد بگذشت

شمس تبریز رفت سوی دمشق
تا شود پر، دمشق و شام ز عشق

وارهید از چنین خسان مرید
جان خود را ز مکرشان بخرید

پس خدا را گزارد شکر از جان
که رهید از گروه بی‌ایمان

چون حزین شد ز هجر مولانا
گشت معرض ز جمله آن دانا

دوستی را از آن نفر ببرید
مرغ مهرش ز لانه‌شان بپرید

چونکه آن رایشان نیامد راست
عکس شد آنچه هر یکی می‌خواست

گفته‌بودند اگر رود زینجا
مانَد آن شاه ما به ما تنها

همچو اول از او عطا ببریم
بی‌لب و کام قندهاش خوریم

بار دیگر ز پندهای خوشش
بجهیم از جهان و پنج و ششش

زین قفس باز همچو مرغ پریم
پرده‌ها را به عون او بدریم

نشد این وان قدر که بود نماند
ز آنچه دل بافت تار و پود نماند

همه گویان به توبه گفته که وای
عفومان کن از این گناه خدای

قدر او از عمی ندانستیم
که بد آن پیشوا ندانستیم

طفل ره بوده‌ایم خرده مگیر
یارب انداز در دل آن پیر

که کند جرم‌های ما را او
عفو کلی کزین شدیم دو تو

قد ما بود الف کنون دال است
ناله و گریه‌مان بر این حال است

ساعة لایراکم عینی
دمع عینی یفور کالعین

انا جسم و انتم روحی
خذ یدی فی البحار یا نوحی

لامنی للکئیب غیرکم
کم یقاسی الفؤاد ضیرکم

صدکم قاتلی بلا سیف
کیف احنی انا بلاکیف

شجر العشق لامکان له
ثمر العشق لااوان له

یغتذی بثمره الارواح
لامساء لاکله و صباح

غیر حب الحبیب عندی شین
حیرتی فی هواه نعم الزین

وصلنا غیر قابل للبین
صدق قولی منزه عن مین

پارسی گو که جمله دریابند
گرچه زین غافلند و در خوابند

آن گروهی که بودشان غفلت
کرده بودند از سفه جرأت

پیش شیخ آمدند لابه‌کنان
که ببخشا مکن دگر هجران

توبه‌ها می‌کنیم رحمت کن
گر دگر این کنیم نقمت کن

توبه‌ی ما بکن ز لطف قبول
گرچه کردیم جرم‌ها ز فضول

بارها گفته اینچنین به فغان
ماه‌ها زین نسق به روز و شبان

شیخ شان چونکه دید از ایشان این
راهشان داد و رفت از او آن کین

بخش ۲۷

بخش ۲۷ - در بیان فرستادن مولانا قدس الله سره العزیز ولد خود را به دمشق از بهر جستن شمس الدین تبریزی قدس الله سره العزیز

بود شه را عنایتی به ولد
در نهان اندرون برون از حد

خواند او را و گفت رو تو رسول
از برم پیش آن شه مقبول

ببر این سیم را به پایش ریز
گویش از من که ای شه تبریز

آن مریدان که جرم ها کردند
ز آنچه کردند جمله وا خوردند

همه گفته کنیم از دل و جان
خان و مان را فدای آن سلطان

همه او را به صدق بنده شویم
در رکابش به فرق سر بدویم

رنجه کن این طرف قدم را باز
چند روزی بیا و با ما ساز

آن مکن تو به ما که ما کردیم
ز آنکه تو سرمه ای و ما گردیم

چون تو لطفی و ما یقین همه قهر
کی دهد چاشنی شکر زهر

آنچه از ما سزید اگر کردیم
همچو خار خلنده سر کردیم

تو چو گلشن بیا و وصل نما
همچو مه ز ابر هجر باز برآ

همچنین زین نمط به وی می گو
دل او را به لابه ها می جو

باشد این گر بود مرا آن بخت
نرم گردد نگیرد این را سخت

دهدم باز وصل از سر لطف
بهلد هجر و بگذرد از عنف

پس ولد سر نهاد والد را
شکر کرد او خدای واحد را

گفت رفتم که آرم آن شه را
آن حبیب یحبه الله را

گشت از جان روان به سوی دمشق
راه را می برید از سر عشق

بی تعب می دوید در صحرا
کم ز که می شمرد هر که را

خار آن ره بر او چو گلشن بود
برد از هر زیان هزاران سود

نار گرما و سختی سرما
می نمودش چو قند و چون خرما

رنج در راه عشق گنج بود
زانکه از عشق مرده زنده شود

عاشقان زخم را به جان جویند
سوی مرهم از آن نمی پویند

از سر و سروری چو بیزارند
روی سوی فنا همی آرند

تا که از خویشتن رهند تمام
می جان را کشند بی لب و جام

نیست این را نهایت و آغاز
قصه را گو گذر ز گفتن راز

چون رسید او به نزد شمس الدین
آن شه اولیای با تمکین

بر زمین سر نهاد همچو فلک
گفتش ای شه غلام تست ملک

بعد از آن شست با حضور و ادب
از سر لطف شه گشاد دو لب

در سخن آمد و درر بارید
در دل و سینه عشق نو کارید

سر سر حدیث و قرآن گفت
کرد پیدا سری که بود نهفت

بی پرش بر فلک بپرانید
بی تنش گرد عرش گردانید

حجب از پیش چشم دل برداشت
شب تاریک را نمود چو چاشت

ظلمت از تن ببرد و از دل و جان
تا روان گشت همچو سیل روان

سوی بحری که بی حد است و کران
اندر او چون رسید یافت امان

از فنا و خطر بجست تمام
همچو مرغی که وارهد از دام

قطره ای کان بماند از دریا
رهزنانش زنند در صحرا

خاک یک سو برد هوا یک سو
تاب خور هم برد از او صد تو

اینچنین رهزنان و تو غافل
می برند از تو تا شوی آفل

تن تو چون سبوست جان چون آب
رهزنان رهند چون اسباب

منصب و جاه و نعمت دنیی
کرد محرومت از سر عقبی

کرده اندت از آن نعم محروم
تا شدستی به هر بدی موسوم

می برد تن ترا به قعر جحیم
مشنوش تا رسی به صدر نعیم

پند بگذار و گو ز شمس الدین
زان خور آسمان و قطب زمین

چون شنید از ولد رسالت را
خوش پذیرفت آن مقالت را

بخش ۲۸

بخش ۲۸ - رجوع ولد به قونیه در رکاب شمس‌الدین

بازگشت از دمشق جانب روم
تا رسد در امام خود مأموم

شد ولد در رکاب او پویان
نز ضرورت ولی ز صدق و ز جان

شاه گفتش که شو تو نیز سوار
بر فلان اسب خنگ خوش‌رفتار

ولدش گفت ای شه شاهان
با تو کردن برابری نتوان

چون بود شه سوار و بنده سوار؟
نبود این روا مگو زنهار

به سواری تویی شها لایق
که تو معشوقی و منم عاشق

تو یقین خواجه‌ای و من بنده
بلک جانی و از توام زنده

واجب است اینکه من پیاده روم
در رکابت به فرق سر بدوم

یک مهه بیش راه رفت بپا
بی‌سکون گه نشیب و گه بالا

گرچه ره صعب بود سهل نمود
زانکه آن رنج قفل گنج گشود

در ره از وی هزار سِر بشنید
صد جهان از ورای چرخ بدید

هیچ‌کس را نگشت آن مقدور
می‌شد از هر عطا ز نو مسرور

چون رسیدند پیش مولانا
نوش شد جمله نیش مولانا

در سجود آمدند هر دو شهان
چون شود تن بگو ز دیدن جان

گر به صورت دواند تو یک دان
چون به معنی روی بود یک جان

چون محبت شود میان دو یار
یک بود آن دو چون به ساز دو تار

تار تنها بوَد یقین ابتر
با وجود دو گردد آن خوشتر

همچو مردی که نیم او ببری
هیچ حظ از وجود او نبری

آن دوی که کمال یکدگرند
یک بود چون به سر آن نگرند

دوستی خود دلیل جنس کند
جنئی میل کی به انس کند؟

بر فلک هر ملک ملک جوید
در پی حور دیو کی پوید؟

گرچه مردان عشق افواج اند
از یکی بحر همچو امواج اند

چون به صورت روی عدد باشند
چون به معنی رسی احد باشند

به تن و عشق در شمار آیند
از ره روح یک بهار آیند

روح‌شان یک بود چو فصل بهار
جسم‌شان را درخت و برگ شمار

پس به جان کن نظر مکن بر تن
خیمه اندر جهان وحدت زن

همه یک ذات و یک صفت گهراند
همه از تاب نور یک قمراند

راه‌شان ای پسر دگرگون است
در گذر تو ز چون که بی‌چون است

خلق عالم به اولیا نرسند
از زمین اند بر سما نرسند

راه ایشان ورای جان و تن است
در یم عشقشان نه ما نه من است

یکدگر را گرفته خوش به کنار
بوسه‌ها را نبوده هیچ کنار

بخش ۲۹

بخش ۲۹ - استغفار حسودان از کرده های خویش

وان جماعت که منکران بودند
منکر قطب آسمان بودند

جمله‌شان جان‌فشان به استغفار
سر نهادند کای خدیو کبار

توبه‌کاریم از آنچه ما کردیم
از سر صدق روی آوردیم

هر یکی بر درش شده ساجد
اشک‌ریزان ز عشق او واجد

کردشان شه قبول چون دید این
دادشان از نوازش او تمکین

بعد از آن جمله از وضیع و شریف
حلقه شستند گرد شاه لطیف

پهلوی شه نشسته مولانا
چون دو خور که زنند سر ز سما

شمس تبریز در سخن آمد
زنده شد آنکه فهم کن آمد

هر یکی زان سخن به عشق پرید
هر یکی از خودی تمام برید

بعد از آن هر یکی سماعی داد
هر یکی خوان معتبر بنهاد

هر یکی قدر وسع و طاقت خویش
از امیر و توانگر و درویش

بخشش آورد و میهمانی کرد
تا شود یار مهربانی کرد

مدتی اینچنین گذشت زمان
در حضور شهان هر دو جهان

همه چون جام و آن دو شه چون راح
همه چون لیل و آن دو شه چو صباح

آن دو شه چون بهار و ایشان دشت
همه را تازه گشته ز ایشان کشت

شاخ و برگ درونشان پر بار
رسته بی‌خار هر طرف گلزار

دیده بی‌پرده ای همه دیدار
همه گشته در آن جهان برکار

در چنین عیش و در چنین وصلت
همه پر نور و غرق در رحمت

بخش ۳۰

بخش ۳۰ - باز گستاخی و حسد کردن مریدان بعد از آنکه توبه و استغفار کرده بودند

باز شیطان به صورتی دیگر
زد در ایشان کدورتی دیگر

بعد چندین صفا و کشف عطا
بعد چندین عروج سوی علا

مکر شیطان ببین که چونشان باز
کرد بیزار از نماز و نیاز

رخت اعمال جمله را دزدید
هر یکی ز اعتقاد برگردید

بازگشتند همچو اول بار
می و مستی گذشت و ماند خمار

روشنی شد بدل به تاریکی
صحت تن به رنج باریکی

چشم زخمی رسید از غیرت
تا شود جمله خلق را عبرت

تا که خایف بوند در ره دین
نشوند ایمن از بلیس لعین

تکیه بر زهد و بر عمل نکنند
شادمانی به هر امل نکنند

گرچه گردند از عمل دریا
جمله باشند خایف و جویا

عاجزانه روند این ره را
نهلند از کف خود آگه را

هیچ بی پیشوا قدم ننهند
دامنش را ز دست خود ندهند

گرچه آن خمرشان کند مسرور
نشوند از بله بدان مغرور

حال آن جمع یادشان آید
ترسشان هر نفس بیفزاید

گر رسدشان ز حق هزار عطا
نشوند ایمن از کمین قضا

قوت و زور زارشان دارد
در عبادت بکارشان دارد

در تنعم کنند مسکینی
گاه شادی و عیش غمگینی

زان چنان چشم زخم روز و شبان
ترس ترسان بوند ناله کنان

هله ای زاهدان شب بیدار
هله ای عالمان خوش رفتار

هله ای رهروان ز پیر و فتی
هله ای صادقان بی همتا

هله ای بندگان آن حضرت
هله ای طالبان آن دولت

هله آنها که از جهان رستید
از چنین دام بی امان جستید

هله آنها که پاکبازانید
هر یکی در شکار بازانید

هله آنها که فارغ از خلقید
شده قانع به کهنه ی دلقید

هله آنها که بی خورش سیرید
در چنین بیشه هر یکی شیرید

هله آنها که بر شما آتش
همچو گل شد لطیف و تازه و خوش

هله آنها که بر شما طوفان
گشت چون جسر تا روید بر آن

هله آنها که بر هوا رفتید
سبک ار چه به تن قوی زفتید

ترس ترسان روید این ره را
تا ببینید روی آن شه را

دشمن جانتان چو شیطان است
نبود ایمن آنکه انسان است

دشمن خرد نیست زو ترسید
مکر او را ز رهروان پرسید

صدهزاران هزار چون ما را
قصد کرد از برای یغما را

همچو آدم که اصل و بابا بود
جد هر مؤمنی و ترسا بود

انبیا و اولیا ز پشت وی اند
گرچه از مصر و از عراق و ری اند

مقتدا و خلیفه ی یزدان
هر فرشته اش سجود کرده ز جان

با چنین آدم علیم صفی
با چنین پیشوا و یار وفی

مکرها کرد و عاقبت او را
کرد بیرون ز جنة المأوی

از کمین نقل نقل کرد از عهد
گندمی را نمود بیش از شهد

دام را زیر دانه پنهان کرد
تا ورا صید همچو مرغان کرد

با تو مسکین که کم ز عصفوری
چه کند فکر کن چه مغروری

دشمن آدم است بچگانش
کو کسی کو نشد پریانش

باز چون شمس دین بدانست این
که شدند آن گروه پر از کین

آن محبت برفت از دلشان
باز شد دل زبون آن گلشان

عقلشان شد اسیر نفس و هوی
مؤمنان گشته از هوا ترسا

نفسهای خبیث جوشیدند
باز در قلع شاه کوشیدند

گفت شه با ولد که دیدی باز
چون شدند از شقا همه دمساز

که مرا از حضور مولانا
که چو او نیست هادی و دانا

فکنندم جدا و دور کنند
بعد من جملگان سرور کنند

خواهم این بار آنچنان رفتن
که نداند کسی کجایم من

همه گردند در طلب عاجز
ندهد کس نشان ز من هرگز

سالها بگذرد چنین بسیار
کس نیابد ز گرد من آثار

چون کشانم دراز گویند این
که ورا دشمنی بکشت یقین

چند بار این سخن مکرر کرد
بهر تأکید را مقرر کرد

The Disappearance of Shams al-Din

Suddenly he vanished from the midst of all —
to be freed from the hearts of all who grieved.

When for a day or two he became unseen,
Mevlana raised a cry of pain.

After that, when they searched for him in earnest —
toward every lane and every dwelling they searched —

no one gave any news of him.
Not a scent reached anyone, nor a trace.

The sheikh went mad from separation —
headless and footless from love, like Dhul-Nun.

The sheikh, the mufti, from love became a poet —
drunk, though before he had been an ascetic.

Not from a wine pressed from grapes —
a luminous soul drank nothing but the wine of light.

On How the Poetry of Saints Is All Interpretation and the Secret of the Quran

The lover's poetry is all commentary —
the poet's poetry is surely stale spittle.

The poet's poetry is the fruit of existence —
the lover's poetry is born from the domain of ecstasy.

For from this, the fragrance of the Real wafts —
while that is born of the devil's whisperings.

The splendour of that poetry lies in falsehood —
this poetry has its radiance from truthfulness.

At every breath, that one strives in exaggeration,
to sell his wares at a handsome price.

While this one says little of much,
when he turns toward verse and rhyme.

Though that ocean of his cannot be contained
in speech and language and in his breath,

yet from that breath, the inner eyes
of every blind one become seeing.

Such poetry as carries this effect —
receive it like the soul, and take from it,

so that God may be pleased with you —
it will carry you from earth to the blue sphere.

For this poetry is the commentary of the Quran —
the comfort of the spirit and the light of faith.

That company whose poetry is of this kind —
who carries people from unbelief to faith,

faith that carries all to God —
know this secret: come to yourself for a moment.

Do not read their poetry as the poetry of others —
do not count both kinds of poetry as one.

For this fruit ripens from paradise —
while that is a spark come from hell.

Their poetry is all elixir —
copper becomes gold from it. Accept it with your soul.

Praise of the Real is the poetry of these men —
for their hearts revolve around the Real.

God praises them in return —
the Quran is witness to this speech.

All of the Quran is praise of them —
an exposition of the devout and the people of faith.

It is all itself the mention of prophets —
the attribute of the nearness of saints is in it.

Their speech is the fruit of spiritual state —
their verse is full of the light of majesty.

But those who were self-worshippers —
who became drunk from the wine of the ego-devil —

their poetry was not for God,
for it grew from lies and deceit and hypocrisy.

For the sake of such base souls —
who are driven by hypocrisy and boundless greed —

the incomparable Real said in their rebuke:
"As for the poets — the deluded follow them."

Self-display is their profession —
they have no scent of the dervishes' secret.

The dervish speaks of God —
selfless, he runs in God's path.

Since he has become selfless on the path of the Real,
all the free take their lesson from him.

He annihilated his selfhood —
in selflessness he turned his face toward God.

Their poetry is born of light —
born of the world of joy.

Know their poetry as the spell of Jesus —
for from it the dead receive life.

How can every wretch distinguish this,
when he has no path to inner knowledge?

Paste and pearl are the same to him,
since that fool is no money-changer.

Loverhood is the summit of sincerity —
the blood of lovers has no retribution.

No blood-price is owed for such a killing —
it is pure gain, and from it there is no loss.

The killing of lovers is life —
there is no killing here that amounts to death.

Nay — thanksgiving is obligatory upon him
who by this is delivered from the enemy-self.

The killing of lovers is deliverance —
from annihilation, and union with the Friend.

For they all became lā from themselves —
they turned entirely toward illā.

They released their selfhood —
perpetually they turned their faces toward God.

Such is the journey of the lovers —
the journey of the ascetics is obedience and good deeds.

This one carries; that one is carried.
This one is able; that one is accepted.

Love is like the ocean, asceticism like a drop.
Love is the sun, asceticism a mote.

Asceticism is attained through reason here below —
loverhood came with you, O seeker.

Since every lover is slain by God,
he wins heads because the lover gave his head.

That lover takes the head who gave his head —
whoever did not give his head went to the wind.

He who died here lives — he truly died.
The painless man became dregs beside him.

The ascetic's longing is like water in a jug —
the lover's longing is like a flood and a spring and a stream.

Distinguish between these two, O wise one —
from foolishness, do not call every imitation a pearl.

If you have drunk from the wine of the lovers,
do not count clear wine as dregs.

The ascetic tells you: "Through prayer you will arrive —
through pilgrimage and fasting and supplication you will arrive."

The lover tells you: "O good companion,
before this ocean, smash the jug against a stone.

Cast yourself into the sea of purity —
so that this sea may do the work for you.

What can come from your own hands and feet?
Or from your own understanding and reason and judgment?

A fly cannot cross the seas —
none flies toward Mount Qaf but the Simurgh.

Unless here it clings to the wing of a Simurgh,
so the Simurgh may carry it somewhere.

The lover is like the Simurgh and you are the fly —
do not compete with him through the ego's striving.

Do not flail about — hold on to him,
so you may be freed from this world as if by a hook.

He will do your work — know this with certainty.
He will carry you beyond being and place.

He will bear you without doubt into that Presence —
he will give you kingdom and sovereignty and fortune.

He will not refer you elsewhere.
Your copper will become gold through him."

On How the Gnostic's Gaze Is Toward God and the Ascetic's Toward Their Own Deeds

Hear a true account from that master —
describing the qualities of these two persons.

The ascetic, from fear, said: "What shall I do?
In the midst of such trials, what shall I do?"

The mystic, from love, said: "What will He do?
What wonder will God weave for my sake?"

The ascetic's gaze is toward himself:
"May I do good and not turn to evil."

The mystic's gaze is toward God —
he gazes perpetually upon God.

The gaze of the ascetics is on their deeds —
the gaze of the mystics is on annihilation.

The sobriety of the ascetic comes from works —
the intoxication of the mystic comes from majesty.

Righteous deeds are the ascetic's support —
the mystic's aspiration is with the One.

This one sees himself doing good —
that one is a witness to the Real in secret.

The ascetic's grace has a measurable extent —
the mystic of the Real demolishes all limits.

The ascetic spends his life upon the earth —
the mystic of the Real soars in permanence.

The ascetic dwells between fear and hope —
the mystic of the Real has flown above reason.

The dwelling of the ascetics is in the Footstool —
the aspiration of the mystics is in the Throne.

There is no end to this, O sultan —
tell now how the separation went, and in what manner.

Mevlana's Absorption in Love for Shams al-Din Tabrizi

Day and night he danced in the sama' —
upon the earth he turned like the heavenly sphere.

His cries and laments reached the Throne —
great and small heard his wailing.

Silver and gold he gave to the musicians —
whatever he had of hearth and home, he gave.

Not for a single breath was he without sama' and dance —
day and night, not a moment did he rest.

To such a degree that no singer remained
who had not become mute from singing.

All their throats seized from the shouting —
all became weary of gold and coin.

All became exhausted and ill —
without any wine, all became hungover.

Had their hangover been from wine,
it would surely have been cured by pure wine.

But they were exhausted from singing —
from crying and melody and sleeplessness.

The souls of all had reached their lips from hardship —
without fire's heat, hearts cooked from suffering.

An uproar had fallen upon the city —
the city? Nay, upon the age and the era:

"That such a pole and mufti of Islam —
who is the sheikh and imam of both worlds —

makes such commotions like a madman,
sometimes hidden, sometimes in the open!

The people, because of him, have abandoned the law and religion —
all have become hostage to love.

The memorisers of the Quran have all become reciters of poetry —
they run toward the musicians.

Old and young have become addicts of the sama' —
they have mounted the Buraq of devotion.

Their litany has become verses and ghazals —
they have no prayer or practice beyond this.

Love-madness has become their path and creed —
all but love is delirium to them.

Neither unbelief nor Islam is on their path —
Shams of Tabriz has become their emperor.

Their occupation is drunkenness and selflessness —
the nation of love has no religion."

The denier has said from the height of denial:
"This affair is not in accord with the law and religion."

That wretch has counted the soul of religion as heresy —
he has named the Universal Intellect "madness."

Yet this speech returns upon himself —
what can a hyena do before a male lion?

With such intoxication and such ferment —
with such love and with such striving.

Mevlana's Journey Toward Damascus Seeking Shams al-Din

He set out and went toward Damascus —
before him went the ripe and the raw.

When in that journey he reached Damascus,
he burned the people with the fire of love.

He made them all infatuated and bewitched —
all went outside of selfhood.

All became his lovers from the soul —
seeing in his pain a hundred remedies.

They sacrificed their homes and possessions for him —
they fulfilled his command from the heart.

All from the soul became his disciples and servants —
they fell before him like shadows.

Child and elder and youth became his seekers —
all chose him from heart and soul.

The Damascenes too became enraptured by him:
"That such a learned one, of prophetic nature —

from what has he become a lover and a madman?
For within him a hundred Dhul-Nuns are concealed."

Scholar and commoner, rich and poor
stood bewildered at that crying and lamentation.

They said: "What sheikh and what disciple is this,
who have had no equal in any age?

Since the world began from Adam's time,
no one has heard such passion and desire."

Everyone who had a jewel within
saw upon his face a thousand signs.

At every moment, all witnessed
wonders from him, clear as the sun.

The secrets of past, present, and future
he spoke to all without error or slip.

All said: "This truly is the wonder —
such an eye, that it sees God.

We have not heard his like in the ages —
nor have we seen his equal in our time.

When could there be one better than him in the world —
greater than him in grandeur and glory?

Who has become such a seeker of him,
running blindly in every direction?

Who is Shams of Tabriz himself,
that such a peerless one goes before him?

How strange — what does the sheikh seek from him,
that he runs in every direction before him?

What is this secret? O God, reveal it —
without a veil, make it clear to us like the sun."

They did not know that there is no one above him —
he has no longing for anyone but himself.

In him, he sees himself —
reason does not choose anything other.

Reason says: "I am a seeker of reason —
I always receive my transmission from the wise."

Know that the kind of a thing is its very nature —
when could sugar be the kind of pomegranate?

Do not see two in the middle, for we are both one —
there is doubt in twoness; we are free of doubt.

We are strangers, and we go toward the stranger —
in the end, we go toward the Beloved.

Without doubt, the falcon pairs with the falcon —
and certainly, the crow goes toward the crow.

Do not count me as other than Shams al-Din —
our spirit is one; pass beyond forms.

Four and five and seven make one body —
they become one through the soul, as the world does through the Lord.

The dust of the body was at first cast down,
scattered in every direction upon the earth.

That scattering became one through the soul —
in this, no one has any doubt.

Again, when the spirit separates from the body,
the body returns to that same dust, O master of arts.

Those parts scatter again,
as at the first, when they were in the beginning.

Eyes and ears, head, two hands, two feet —
they became one through the soul. Open your eyes:

otherwise, when the soul departs from the body,
the lowly body separates from itself.

They disperse in every direction —
the foot goes one way, the head another.

One becomes a jug, another a handle —
all become nothing from that former existence.

Just so, the atoms of earth and sky —
from sun and moon, from mountain and sea —

have been gathered from a single soul.
All are alive and moving through it.

Take the entire world as a single person,
standing and upright through one spirit.

When on the Day of Resurrection the soul departs from it,
heaven and earth will be laid waste.

The moon and stars will come tumbling down —
above and below will mingle together.

Neither the world will remain, nor earth nor sky —
all will become lā except illā.

Since the soul makes the many into one body,
how can the soul of two things be two? Tell me.

Say: does not every horse seek a horse?
Why does it not go toward a camel?

This speech is clear and evident
to one who is wise.

Seeking comes from kinship and kind —
each being has a separate essence.

The secret of this is boundless and limitless —
it cannot be numbered; it is beyond count.

Pass beyond these meanings, O ecstatic one —
tell the story: where did it lead?

Colophon

The Book of Walad (Valadnama) — Sections 31–35. Good Works Translation. New Tianmu Anglican Church.

Translated directly from the Classical Persian (Farsi) using the digital text from the Ganjoor library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama), poem IDs 87163–87167. No prior English translation of the Valadnama exists — these are first-ever English renderings.

Sultan Walad (1226–1312 CE), eldest son of Jalal al-Din Rumi and founder of the Mevlevi Order, composed the Valadnama in mathnawi form as a spiritual autobiography and chronicle of his father's life, his father's relationship with Shams of Tabriz, and the theological teachings that emerged from their union. The poem has 171 sections and has never been translated into English in any form.

Section 33 contains six couplets of Arabic verse embedded in the Persian, contrasting the ascetic (zāhid) and the mystic (ʿārif). These are translated directly from the Arabic. The Quranic citation in Section 32 is from Surah al-Shuʿarāʾ (26:224).

Translated by the New Tianmu Anglican Church with Claude, April 2026.
Tenth hand on the Valadnama. Previous translators: Ennigaldi (1–5), Senbi (6–10), Ankhu (11–15), Sesh (16–20), Meret (21–25), Anpu (26–30).

🌲

Source Text: ولدنامه — بخش‌های ۳۱ تا ۳۵

Classical Persian source text from the Ganjoor digital library (ganjoor.net). Presented for reference and verification.

بخش ۳۱ — ناپدید شدن شمس الدین

ناگهان گم شد از میان همه
تا رهد از دل اندهان همه
یک دو روز او چو گشت ناپیدا
کرد افغان ز درد مولانا
بعد از آن چون ورا بجد جستند
سوی هر کوی و هر سرا جستند
هیچ از وی کسی نداد خبر
نی به کس بو رسید از او نه اثر
شیخ گشت از فراق او مجنون
بی سر و پا ز عشق چون ذوالنون
شیخ مفتی ز عشق شاعر شد
گشت خمار اگرچه زاهد بد
نی ز خمری که او بود زانگور
جان نوری نخورد جز می نور

بخش ۳۲ — در بیان آنکه شعر اولیاء همه تفسیر است و سر قرآن

شعر عاشق بود همه تفسیر
شعر شاعر بود یقین تف سیر
شعر شاعر نتیجۀ هستی است
شعر عاشق ز حیز مستی ست
ز ان کزین بوی حق همی‌آید
وان ز وسواس دیو می‌زاید
رونق شعر آن بود به دروغ
شعر این را ز راستی است فروغ
هردم آن در مبالغه کوشد
تا به نرخ نکوش بفروشد
وین ز بسیار اندکی گوید
چون سوی شعر و قافیه پوید
گرچه خود می‌نگنجد آن یم او
در بیان و زبان و در دم او
لیک از آن دم همی‌شود بینا
دیده‌های درون هر اعمی
آن چنان شعر کاین برد اثرش
همچو جانش پذیر و گیر برش
تا که گردد ز تو خدا خشنود
بردت از زمین به چرخ کبود
زانکه این شعر شرح قرآن است
راحت روح و نور ایمان است
آن فریقی که شعرشان بود این
که برد خلق را ز کفر به دین
دین چه جمله را برد به خدا
سرّ این را بدان دمی به خود آ
شعرشان را مخوان چو شعر کسان
مشمر هر دو شعر را یکسان
زانکه این میوه می‌رسد ز نعیم
وان شراری است آمده ز جحیم
شعر ایشان بود همه اکسیر
زان شود زر مِسَت به جان بپذیر
مدح حق است شعر این مردان
زانکه دلشان ز حق بود گردان
مدح ایشان همی‌کند یزدان
هست شاهد بر این سخن قرآن
همه قرآن ثنای ایشان است
شرح عباد و اهل ایمان است
همه خود ذکر انبیاست در آن
صفت قرب اولیاست در آن
قال ایشان بود نتیجۀ حال
پر بود نظمشان ز نور جلال
لیک آنها که خودپرست بدند
از می نفس دیو مست شدند
شعر ایشان نبود بهر خدا
زانکه رست از دروغ و زرق و ریا
از برای چنین نفوس لئیم
که براند از نفاق و حرص عظیم
گفت در هجوشان حق بی‌چون
شعرا یتبعهم الغاون
خودنمایی‌ست پیشهٔ ایشان
نیستشان بو ز سرّ درویشان
مرد درویش از خدا گوید
بی‌خود اندر ره خدا پوید
چونکه بی‌خود شده‌است در ره حق
جمله احرار از او برند سبق
خودی خویش را فنا کرد او
بی‌خودی روی در خدا کرد او
شعر ایشان ز نور می‌زاید
از جهان سُرور می‌زاید
شعرشان را فسون عیسی دان
که از آن مرده می‌پذیرد جان
فرق این را کجا کند هر دون
چون ندارد رهی به علم درون
شبه و درّ بود برش یکسان
چونکه صراف نیست آن نادان
عاشقی شد نهایت اخلاص
خون عشاق را نبود قصاص
آنچنان قتل را ضمان نبود
سود محض است از آن زیان نبود
کشتن عاشقان حیات بود
کشتنئی نیست کان ممات بود
بلکه شکرانه واجب است بر او
که بدان می‌رهد ز نفس عدو
کشتن عاشقان بود رستن
از فنا و به دوست پیوستن
زانکه از خویش جمله لا گشتند
سوی الا تمام واگشتند
خودی خویش را رها کردند
دائماً روی با خدا کردند
عاشقان راست اینچنین سیری
سیر زهاد طاعت و خیری
حامل است این و آن بود محمول
قابل است این و آن بود مقبول
عشق چون بحر و زهد چون قطره
عشق خورشید و زهد چون ذرّه
زاهدی می‌شود به عقل اینجا
عاشقی با تو آمد ای جویا
چونکه کشتهٔ خداست هر عاشق
برد سرها چو داد سر عاشق
سر برد عاشقی که او سر داد
هر که سر را نداد رفت به باد
زنده آنکس بمرد کاینجا مرد
مرد بی‌درد گشت زو چون دُرد
میل زاهد بود چو آب سبو
میل عاشق چو سیل و چشمه و جو
فرق این هر دو می‌کن ای دانا
ز ابلهی دُرّ مگوی هر شبه را
از می عاشقان اگر خوردی
مشمر صاف صاف را دُردی
زاهدت گوید از نماز رسی
از حج و روزه و نیاز رسی
عاشقت گوید ای رفیق نکو
پیش این بحر، زن به سنگ سبو
خویش را در یم صفا بسپار
تا که این یم کند برای تو کار
چه برآید ز دست و پای تو خود؟
یا ز فهم و ز عقل و رأی تو خود؟
مگسی نگذرد ز دریاها
نپرّد سوی قاف جز عنقا
مگر اینجا به پرّ عنقایی
چفسد او تا رساندش جایی
همچو عنقاست عاشق و تو مگس
هیچ با او مزن ز جهد نفس
دست و پایی مزن در او زن دست
تا رهی ز اینجهان همچون شست
کار تو او کند یقین می‌دان
گذراند ترا ز کون و مکان
بردت بی‌گمان در آن حضرت
دهدت ملک و شاهی و دولت
نکند او حواله جای دگر
مر ترا و مِسَت شود زو زر

بخش ۳۳ — در بیان آنکه نظر عارف به خداست و نظر زاهد به عمل خود

نقل صائب شنو از آن سرور
در بیان صفات این دو نفر
زاهد از ترس گفته «من چه کنم؟
در میان چنین محن چه کنم؟»
عارف از عشق گفته «او چه کند؟
عجب از بهر من خدا چه تَنَد؟»
نظر او بود به سوی خودی
که کنم نیک و نگروم به بدی
نظر این بود به سوی خدا
نگرد دائماً بر وی خدا
نظر الزاهدین فی الافعال
نظر العارفین فی اضمحلال
صحوة الزاهد من الاعمال
سکرة العارف من الاجلال
عمل البر متکا الزاهد
مطمح العارف لدی الواحد
ذا یری نفسه یفعل البر
ذاک للحق شاهد فی السر
ذاک احسانه مدی معدود
عارف الحق هادم المحدود
ذاک فی الارض عمره یفنی
عارف الحق فی البقاء سما
زاهد اندر میان خوف و رجا
عارف الحق طار فوق حجی
مسکن الزاهدین فی ذاالفرش
همة العارفین فی ذی العرش
نیست این را نهایت آن سلطان
بازگو چون شد از فراق و چسان

بخش ۳۴ — استغراق مولانا قدسنا الله بسره العزیز در عشق شمس الدین تبریزی

روز و شب در سماع رقصان شد
بر زمین همچو چرخ گردان شد
بانگ و افغان او به عرش رسید
ناله‌اش را بزرگ و خرد شنید
سیم و زر را به مطربان می‌داد
هرچه بودش ز خان و مان می‌داد
یک نفس بی‌ سماع و رقص نبود
روز و شب لحظه‌ای نمی‌آسود
تا حدی که نماند قوّالی
کاو ز گفتن نگشت چون لالی
همه‌شان را گلو گرفت از بانگ
جمله بیزار گشته از زر و دانگ
همه گشتند خسته و رنجور
بی شرابی شده همه مخمور
گر بُدی آن خمارشان ز شراب
دفع گشتی یقین هم از می ناب
لیک بودند خسته از گفتن
وز فغان و سرود و ناخفتن
جان جمله به لب رسیده ز رنج
بی تف نار دل پزیده ز رنج
غلغله اوفتاده اندر شهر
شهر چه بلکه در زمانه و دهر
کاین چنین قطب و مفتی اسلام
کاوست اندر دو کون شیخ و امام
شورها می‌کند چو شیدا او
گاه پنهان و گه هویدا او
خلق از وی ز شرع و دین گشتند
همگان عشق را رهین گشتند
حافظان جمله شعرخوان شده‌اند
بسوی مطربان دوان شده‌اند
پیر و برنا سماع‌باره شدند
بر براق ولا سواره شدند
ورد ایشان شده‌است بیت و غزل
غیر این نیستشان صلوة و عمل
عاشقی شد طریق و مذهبشان
غیر عشق است پیششان هذیان
کفر و اسلام نیست در رهشان
شمس تبریز شد شهنشه‌شان
کارشان مستی است و بی‌خویشی
ملت عشق هست بی کیشی
گفته منکر ز غایت انکار
«نیست بر وفق شرع و دین این کار»
جان دین را شمرده کفر آن دون
عقل کل را نهاده نام جنون
هم بر او باز گردد این گفتار
چه زند پیش شیر نر کفتار؟
با چنان مستی و چنین جوشش
با چنان عشق و با چنین کوشش

بخش ۳۵ — رفتن مولانا بجانب شام در جستجوی شمس الدین

کرد آهنگ و رفت جانب شام
در پیش شد روانه پخته و خام
چون رسید اندر آن سفر به دمشق
خلق را سوخت او ز آتش عشق
همه را کرد شیفته و مفتون
همه رفتند از خودی بیرون
همه گشتند عاشقش از جان
دیده در درد او دو صد درمان
خانمان را فدای او کردند
امرش از دل بجای آوردند
همه از جان مرید و بنده شدند
همچو سایه پیش فکنده شدند
طالبش گشته طفل و پیر و جوان
همه او را گزیده از دل و جان
شامیان هم شدند والۀ او
کاین چنین فاضل پیمبر‌خو
از چه گشته است عاشق و مجنون
کاندر او مدرج است صد ذوالنون
عالم و عامی و غنی و فقیر
مانده خیره در آن فغان و نفیر
گفته چه شیخ و چه مرید است این
که نبدشان به هیچ قرن قرین
تا جهان شد ز عهد آدم کس
نشنید این چنین هوی و هوس
دیده بر روی او هزار اثر
هر کرا بود در درون گوهر
هر دم از وی کرامتی همگان
دیده مانند آفتاب عیان
سر ماضی و حال و مستقبل
گفته با جمله بی خطا و زلل
همه گفتند خود عجب اینست
این چنین دیده کاو خدا‌بین‌ست
مثلش اندر دهور نشنیدیم
نی چو او در زمانه هم دیدیم
کی بود در جهان از او بهتر
در بزرگی و عز از او مهتر
که شده است اینچنین ورا جویان
هر طرف گشته خیره سر پویان
شمس تبریز خود چه شخص بود
تا پیش این چنین یگانه رود
ای عجب شیخ از او چه می‌جوید
که پیش هر طرف همی پوید
این چه سِر است ای خدا بنما
بی حجابی بما چو خور پیدا
خود ندانسته این که فوقی نیست
جز بخود با کسیش شوقی نیست
اندر او خویش را همی بیند
غیر را عقل هیچ نگزیند
عقل گوید که طالب عقلم
دایم از عاقلان بود نقلم
جنس آن دان که عین آن باشد
کی شکر جنس ناردان باشد
دو مبین در میان که هر دو یکیم
در دو شکی است ما بری ز شکیم
ما غریبیم و هم غریب رویم
اندر آخر سوی حبیب رویم
بی‌شکی جفت باز باز شود
هم یقین سوی زاغ زاغ رود
تو مرا غیر شمس دین مشمر
روح ما یک بود گذر ز صور
چار و پنج است و هفت یک قالب
یک ز جان گشت چون جهان از رب
خاک قالب بد اول افکنده
در زمین هر طرف پراکنده
آن پراکندگی ز جان شد یک
اندر این نیست هیچکس را شک
باز چون روح شد جدا از تن
تن همان خاک گشت ای پر فن
شد پراکنده باز آن اجزا
همچو او ّ ل که بود در مبدأ
چشم و گوش و سر و دو دست و دو پا
یک ز جان گشته اند چشم گشا
ورنه چون جان رود ز تن بیرون
گردد از همدگر جدا تن دون
متفرق شوند هر سویی
پا رود جانبی و سر سویی
یک شود کوزه یک شود دستی
نیست گردند جمله زان هستی
همچنین ذره‌های ارض و سما
از خور و ماه و از که و دریا
شده مجموع از یکی جان اند
همه زو زنده اند و جنبان اند
همچو یک شخص گیر عالم را
که به روحی است قائم و برپا
چون رود در قیامت از وی جان
آسمان و زمین شود ویران
ماه و استارگان فرو ریزند
زیر و بالا بهم بیامیزند
نی جهان ماند و نه ارض و سما
همه گردند لا بجز الا
جان چو اعداد را کند یک تن
چون بود جان دو چیز گوی به من
گو نه هر اسب اسب را جوید
سوی اشتر چرا نمی‌پوید
این سخن هست روشن و پیدا
پیش آن کس که او بود دانا
جستن از نسبت است و جنسیت
هر کسی را جداست ماهیت
سر این بیکران و بی‌حد ّ است
ناید اندر شمار بی عد ّ است
زین معانی گذر کن ای سرمست
قصه را گو که تا کجا پیوست

On How Mevlana Did Not Find Shams in Damascus in Body but Found Him Within Himself

He did not find Shams of Tabriz in Damascus —
he found him in himself, manifest as the moon.

He said: "Though in body we are far from him,
without body and spirit, we two are one light.

Whether you behold him or behold me —
I am he, he is me, O seeker.

We two were together without body or soul
before this sky began to turn.

There was neither sky, nor moon, nor sun —
yet he was mine, fit to me as the soul.

Without the sky, we lived all pleasures —
from the King's hand, what wines we drank!

Without earth or time, we were together —
the world's existence added nothing to us.

When can understanding reach our state? —
for we have no equal in the world.

We are the marrow; all others are the rind —
rich and poor alike, enemy and friend.

We are not of these creatures, O friend —
do not count us among the people of this world.

This world gazes bewildered upon us —
the people of earth and sky are our seekers.

Our state resembles no one's —
who is there who knows our condition plainly?

Why do I keep saying 'I and he'? —
since he is me and I am he.

Nay, all is he — I am contained in him.
From him is all my income and expense.

He is like the person, and I am the shadow —
without the person, the shadow has no substance.

Without his existence, I have no existence.
Without him, I have neither warp nor weft.

All my movement is from his movement —
without him, I have neither back nor face.

So through me, always behold him —
in bad and good, in harshness and in gentleness.

He is like the sun, and I like a single mote.
He is like the sea, and I like a single drop.

Is not the drop's moisture from the sea?
Is not the mote's existence from the sun and sky?

My praising of myself is for this reason —
that my jug is full of water from that stream.

So in truth, all praise is his —
grasp the root, and pass beyond division."

Mevlana's Return from Damascus to Rum

He turned back to Rum and returned —
he went like a partridge and came back like a falcon.

His drop increased and became a sea —
he was exalted, and through love became the most exalted.

Since he became thus, do not say he did not find him —
for what he sought became manifest upon him.

He called musicians from every side —
headless and footless, on rooftops and at his door.

He raised a mighty cry with clamour and outcry —
the sea of his love surged and seethed from him.

The people's bewilderment grew the more:
"What is this passion? What manner of madness is this?"

His restlessness from the grief of separation
grew greater than in that first hour of parting.

All became mad from his reflection —
no one had patience or stillness left.

Old and young, dancing like motes
before that sun of love, from the soul.

Every creed grew cold in their eyes —
for all of them, love and being a lover became the faith.

Mevlana's Second Journey to Damascus

He sat for some years, and again from love
went with a company of people toward Damascus.

Again anew he cast a hundred uproars —
all saying: "What a wondrous passion!"

For a time, he made wondrous commotions —
the people saying: "What is this, O Lord?"

"We have never heard of such love and passion,
nor seen such longing in anyone."

For months he stayed in Damascus —
when has a lover ever rested from love?

Day and night, not a moment of rest was his —
without a cup, he measured out the wine of love.

Mevlana's Second Return to Konya from Seeking Shams al-Din

After that, he returned toward Rum —
to inscribe fresh marks upon this lion.

That sun rose from the sphere of spirit
to fill even Suha with the light of Venus.

He said: "Since I am he, why do I seek?
I am the very essence of him — now I speak from myself.

The description of his beauty that I ever amplified —
I myself was that very beauty and grace.

I have been seeking my own self, assuredly —
like grape juice fermenting inside the vat.

The grape juice does not ferment for anyone else's sake —
it strives in pursuit of its own beauty.

Because that beauty is hidden within it —
it labours to make it manifest."

Ali decreed thus for this reason,
when he praised the jewel of the soul:

"Whoever knows himself knows God —
whatever the prophets have declared, he has known."

You will not reach this through argument and debate —
seek this secret through the way of direct experience.

This is by the transmutation of the commanding soul —
so that what was a star may become the moon.

When it becomes fully aware of itself —
then it will "know its Lord."

Like copper that through alchemy became gold,
or like a drop that from the sea became a pearl.

Or like unripe fruit that became a perfect grape,
or like a seed that took the form of a houri.

Or like the crescent that became the full moon,
or like a layman who through knowledge became a sage.

When one ascends thus within oneself,
one becomes more and advances further.

Then one truly knows the grace of God —
and rides the mount of gratitude from the soul.

Know that gratitude is worthy of bestowing —
read the rest from the tablet of the heart.

Without such a state, if anyone makes a claim,
know that his claim is without meaning.

As Mevlana said
in explanation of such a secret, O wise one:

"Whoever does not become drunk from the audition,
and does not lose himself from joy and rapture —

count him a denier, even though he made confession.
Do not reckon his words worth even a single barleycorn."

Another meaning is this, O soul:
there is a light hidden within the heart

that is not separate from the essence of God —
like the sun's light from the sun, O young one.

It discerns all things by that light —
nothing in the world is hidden from it.

Such a light is in him always —
yet the ignorant and unripe one is forever heedless of it.

When that seeker beholds his own light,
he will have beheld God manifestly.

Another meaning is this: the saint
is rich and wealthy with gnosis.

His essence is wholly all light —
he is the beauty of paradise and the houris both.

He is God's manifestor in the world —
king and caliph, like Adam.

His footstep has become the angels' place of prostration —
the light of majesty breathes from his breath.

His knowledge is the knowledge of God —
do not look at the surface; know him for what he is.

Always behold him; do not see another —
so that there may be a journey for you toward God.

When you know your sheikh to be of that purity,
without any veil, you will know God.

The knowledge of God becomes within your power —
without any darkness, all becomes light.

The secrets of God are mighty and concealed —
yet the souls of the people have become bearers of them.

One of those secrets is this — listen well,
so that a new secret may be unveiled for you.

On the Interpretation of the Trust

"Indeed, We offered the Trust to the heavens and the earth and the mountains, but they declined to bear it and feared it; but man bore it. Indeed, he was unjust and ignorant." — Quran 33:72

That Trust which He spoke of in the Quran —
humanity became its bearer through what seemed ignorance.

Know that that Trust is God's command —
whoever accepted the command is exalted.

And whoever left it neglected remains ignorant —
like demons, they go toward the lowest depth.

Since God made humanity the chosen one —
He created them capable in every affair.

They can go toward righteousness,
and they can be the companion of sin.

Since they became capable of both evil and good —
for that reason they became receptive to the commands.

None but humanity was receptive to this —
not mineral, nor plant, nor animal.

Not earth, nor heaven, nor the sun,
not the moon, nor the constellations, nor Venus.

To each one, God gave a single task —
only to humanity did He give choice.

If one guards that Trust,
one will see faith within oneself.

Within oneself, one will see the Throne and the heavens —
what Throne? — the light of Majesty itself.

Your heart is like a mirror —
pure and clear, hidden within the breast.

Good and evil you will see within it —
and at every moment, you will choose from the soul.

Those forms are never absent from the heart —
like the patterns woven in a carpet.

So why would you be in need of anyone? —
it is with you wherever you are.

In just this way, the sheikh made manifest
the love of Shams al-Din, day and night.

Colophon

The Book of Walad (Valadnama) — Sections 36–40. Good Works Translation. New Tianmu Anglican Church.

Translated directly from the Classical Persian (Farsi) using the digital text from the Ganjoor library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama), poem IDs 87168–87172. No prior English translation of the Valadnama exists — these are first-ever English renderings.

Sultan Walad (1226–1312 CE), eldest son of Jalal al-Din Rumi and founder of the Mevlevi Order, composed the Valadnama in mathnawi form as a spiritual autobiography and chronicle of his father's life, his father's relationship with Shams of Tabriz, and the theological teachings that emerged from their union. The poem has 171 sections and has never been translated into English in any form.

Section 39 contains a quotation from the hadith attributed to Ali (Murtaḍā): "Whoever knows himself knows God" (من عرف نفسه فقد عرف ربّه). The Quranic verse in Section 40 is 33:72 (Surah al-Ahzab), the verse of the Trust (al-amāna). Suha (سُها) in Section 39 is a faint star in Ursa Major; the image of "filling Suha with the light of Venus" means elevating the most hidden to the most brilliant.

Translated by the New Tianmu Anglican Church with Claude, April 2026.
Eleventh hand on the Valadnama. Previous translators: Ennigaldi (1–5), Senbi (6–10), Ankhu (11–15), Sesh (16–20), Meret (21–25), Nefer (26–30), Meryt (31–35).

🌲

Source Text: ولدنامه — بخش‌های ۳۶ تا ۴۰

Classical Persian source text from the Ganjoor digital library (ganjoor.net). Presented for reference and verification.

بخش ۳۶ — در بیان آنکه اگر چه مولانا شمس الدین تبریزی را بصورت در دمشق نیافت بمعنی در خود یافت

شمس تبریز را بشام ندید
در خودش دید همچو ماه پدید

گفت اگرچه بتن از او دوریم
بی تن و روح هر دو یک نوریم

خواه او را ببین و خواه مرا
من ویم او من است ای جویا

هر دو با هم بدیم بی تن و جان
پیش از آن کاین فلک شود گردان

نی فلک بود و نی مه و نی خور
که مرا بود او چو جان در خور

بی فلک جمله عیش ها کردیم
از کف شه چه باده ها خوردیم

بی زمین و زمان بهم بودیم
از وجود جهان نیفزودیم

فهم ها کی رسد بحالت ما
چون نداریم در جهان همتا

مغز مائیم و دیگران همه پوست
از غنی و فقیر و دشمن و دوست

زین خلایق نه‌ایم ما، یارا
مشمر ز اهل این جهان ما را

این جهان خیره است اندر ما
طالب ماست خلق ارض و سما

حالت ما بکس نمی ماند
کیست کاحوال ما عیان داند

من و او از چه رو همیگویم
چونکه خود او منست و من اویم

بل همه اوست من در او درجم
زو بود جمله دخلم و خرجم

او چو شخص است و هست من سایه
نیست بی شخص سایه را مایه

بی وجودش مرا وجودی نیست
بی ویم هیچ تار و پودی نیست

جنبش من همه ز جنبش اوست
هیچ بی او مرا نه پشت و نه روست

پس ز من دائماً تو او را بین
در بد و نیک و در خشونت و لین

او چو خورشید و من چو یک ذره
او چو دریا و من چو یک قطره

تری قطره نی که از دریاست
هستی ذره نی ز شمس و سماست

مدح خود کردنم از این روی است
که خمم پر ز آب آن جوی است

پس همه مدح اوست در تحقیق
اصل را گیر بگذر از تفریق

بخش ۳۷ — برگشتن مولانا از دمشق بروم

کرد رجعت بروم باز آمد
رفت چون کبک و همچو باز آمد

قطره اش چون فزود دریا شد
بود عالی ز عشق اعلی شد

چون چنین شد مگو نیافت ورا
کانچه می جست شد بر او پیدا

مطربان را بخواند از سراو
بی سر و پا ببام و بر در او

میزد افغان قوی ببانگ و خروش
بحر عشقش از او بموج و بجوش

حیرت خلق شد در آن افزون
کاین چه شور است و این چگونه جنون

بیقراریش از غم هجران
بیشتر گشته زآن دم هجران

همه از عکس او شده مجنون
هیچکس را نمانده صبر و سکون

پیر و برنا چو ذره ها رقصان
پیش آن آفتاب عشق از جان

گشت در چشم سرد هر آئین
همه را عشق و عاشقی شد دین

بخش ۳۸ — رفتن مولانا بار دیگر بدمشق

چند سالی نشست و باز ز عشق
رفت با جمع خلق سوی دمشق

باز از نو فکند صد غوغا
جمله گفته زهی عجب سودا

مدتی کرد شور های عجب
گفته خلقان که چیست این یارب

ما چنین عشق و شور نشنیدیم
نی چنین شوق در کسی دیدیم

ماهها در دمشق ساکن شد
عاشقی کی ز عشق ساکن شد

روز و شب یکدمش قرار نبود
بی قدح خمر عشق می پیمود

بخش ۳۹ — بازآمدن مولانا دویم بار بقونیه از طلب شمس الدین تبریزی

بعد از آن بازگشت جانب روم
تا زند بر چنین شیر رقوم

سرزد از چرخ روح آن خورشید
تا سُها را کند پر از ناهید

گفت چون من ویم چه میجویم
عین اویم کنون زخود گویم

وصف حسنش که میفزودم من
خود همان حسن و لطف بودم من

خویش را بوده ‌ ام یقین جویان
همچو شیره درون خم جوشان

شیره از بهر کس نمیجوشد
در پی حسن خویش میکوشد

زانکه آن حسن در وی است نهان
میکند جهد تا نماید آن

مرتضی بهر آن چنین فرمود
گوهر نفس را چو می بستود

هر که دانست خود، خدا دانست
هرچه گفتند انبیا، دانست

نرسی اندر این به قیل و به قال
سر این بازجوی از ره حال

این بتبدیل نفس اماره است
تا شود ماه آنچه استاره است

چونکه گردد ز خود تمام آگه
عرف ربه شود آنگه

همچو مس کان ز کیمیا شد زر
یا چو قطره که شد ز یم گوهر

یا چو غوره که شد تمام انگور
یا چو نطفه که شد بصورت حور

یا مثال هلال کان شد بدر
یا چو عامی که شد ز دانش حبر

چون ترقی کند چنین در خویش
پس شود بیش و بگذرد در پیش

فضل حق نیک بعد از آن داند
مرکب شکر را ز جان راند

لایق بخشش است شکر بدان
باقیش را ز لوح دل برخوان

بی چنین حال اگر کند دعوی
دانکه دعوی اوست بیمعنی

آنچنانکه بگفت مولانا
در بیان چنین سِر ای دانا

هرکه او از سماع مست نشد
وز خوشی و طرب ز دست نشد

منکرش دان اگرچه کرد اقرار
سخنش را به یک جوی مشمار

معنی دیگر این بود ای جان
هست نوری درون دل پنهان

که نباشد جدا ز ذات خدا
همچو نور خور از خور ای برنا

چیزها را بدان کند تمییز
نشود زو نهان بعالم چیز

اینچنین نور در وی است مدام
غافل از وی همیشه جاهل و خام

نور خود را چو بیند آن جویا
دیده باشد خدای را پیدا

معنی دیگر آن بود که ولی
هست از معرفت غنی و ملی

ذات او سر بسر همه نور است
زینت جنت است و هم حور است

مظهر حق وی است در عالم
پادشاه و خلیفه چون آدم

سجده گاه ملک شده قدمش
می‌دمد نور کبریا ز دمش

دانش اوست دانش یزدان
هیچ منگر بخویش او را دان

دایم او را ببین مبین غیری
تا شود سوی حق ترا سیری

شیخ خود را چو آن صفا دانی
بی حجابی خدای را دانی

دانش حق شود ترا مقدور
بی ظلامی شود سراسر نور

هست اسرار حق عظیم نغول
گشت آن را نفوس خلق حمول

یک از آن این بود نکو بشنو
تا که کشفت شود از این سر نو

بخش ۴۰ — در تفسیر آیت انا عرضنا الامانة علی السموات و الارض و الجبال

آن امانت که گفت در قرآن
حاملش شد ز جاهلی انسان

آن امانت بدان که امر خداست
هرکه پذرفت امر را والاست

وانکه مهمل گذاشت ماند جهول
همچو دیوان رود بسوی سفول

آدمی را چو کرد حق مختار
قادرش آفرید در همه کار

میتواند سوی صلاح شدن
میتواند قرین فسق بدن

بر بد و نیک چونکه قادر شد
زان سبب قابل اوامر شد

غیر انسان نبود قابل آن
از جماد و نبات و از حیوان

از زمین و سماء و از خورشید
از مه و از بروج و از ناهید

هر یکی را خدای کاری داد
غیر انسان کش اختیاری داد

گر نگه دارد آن امانت را
بیند اندر خود او دیانت را

در خود او عرش و هم سمابیند
عرش چه نور کبریا بیند

دل تو هست همچو آئینه
پاک و صافی نهفته در سینه

نیک و بد را در او ببینی تو
پس ز جان هر دمش گزینی تو

نبود آن صور ز دل خالی
بر مثال نقوش در قالی

پس تو محتاج کس چرا باشی
با تو است آن به هر کجا باشی

همچنین عشق شمس دین را شیخ
روز و شب مینمود پیدا شیخ

Section 41 — On Mevlana Choosing Sheikh Salah al-Din Zarkub of Konya After Shams al-Din Tabrizi

In such a ferment, one disciple of his
found nearness — he became mounted, riding through.

What rider, what commander? Nay, he became king —
he became ruler at the station and upon the road.

Wayfarers through him found provision and sustenance,
the people of the station received gifts from him.

In union with God, strong and perfect —
his gaze made even stone receptive.

The pole of seven heavens and seven earths —
his title was King Salah al-Din.

The light of the sun grew ashamed before his face —
whoever saw him became one of the people of the heart.

When the Sheikh of spiritual states saw him,
he chose him from among the Abdal.

He turned his face to him and left all others —
all but him he reckoned error and oversight.

He said: "That Shams al-Din we spoke of
has returned to us — why do we sleep?

He changed his garment and came
to show his beauty and to walk in splendour.

The wine of the soul that you drink from the cup —
is it not the same if it passes into a bowl?

Bowl and cup and goblet are all vessels —
the one who knows the wine is the man.

Never from the wine is that one deprived —
forever drunk is that blessed one.

But he who gazes only at the vessel of the body —
his blind heart will not drink the wine of the soul."

There is no shore to this, O wise one —
tell now what Mevlana said.

He said, from the face of love, to his companions:
"I have no care for anyone in the world.

I have no interest in you — go!
Turn from me and take refuge in Salah al-Din.

Since the ambition of sheikhdom is not in my head,
no bird is my equal in flight.

I am happy with myself alone — I want no one.
Before me, anyone is a bother, like a fly.

From now on, hasten toward him, all of you —
seek union with him with all your soul,

that like him you may all walk the straight path —
become better than wheat, even though you are barley.

What wheat? Through him, become gems!
Though you are far, take your gaze from him.

For he has an inclination toward people —
he makes displays of beauty when he rides forth.

If you are people of awareness,
all of you become grateful to God,

that He chose you out of mercy —
He blew upon your saplings like the spring breeze.

Such a treasure — whoever found it is rich,
and whoever remained deprived is blind and base.

He has great inclination toward his companions,
that they may become doers of good.

His zeal is in this work, day and night —
woe to the one in whom there is denial!

Such a king has become your seeker —
yet greed and desire overcome you.

Greed and desire are the veil before God —
abandon greed and desire, as we have.

Look upon that gentle beauty —
if you are not of coarse error and disbelief.

Bow your heads before him if you are angels —
otherwise you are demons, if you doubt him.

Like the sun, his light is manifest —
whoever has a heart is mad with love for him.

And the one who is a hypocrite and two-faced
will not gain from that treasure half a coin."

Section 42 — Walad's Initiation by Salah al-Din

Then Mevlana summoned Walad.
He said: "Attend, for you are wise."

He bowed his head and asked of him:
"What is your purpose? Tell this servant."

He said: "Look upon the face of Salah al-Din —
what an essence is that king who sees the Truth!

He is the exemplar of the world of soul —
he is the king of the kingdom of no-place."

I said: "Yes — but only someone like you
can see him, not every lowly wretch."

He said to me: "This is Shams al-Din —
that king without gear or saddle is this one."

I said to him: "I see the same —
I see nothing but that ocean of the soul.

From heart and soul I am the least of his servants —
drunk and beside myself from his cup.

Whatever you command me, I will do —
I am obedient to you from the soul, O Sultan."

He said: "From now on, take Salah al-Din —
take that true king of kings.

His gaze is alchemy — let it fall upon you.
The mercy of the Majesty will fall upon you.

His ocean makes the drop a pearl —
he makes dust into gold when he melts it.

He makes the withered heart alive —
he grants you a pure and everlasting soul.

He delivers you from death and annihilation —
he raises you to the throne of the kingdom of permanence.

He makes you wise in the secret sciences —
all mysteries become manifest through him.

If you are earth, you will become heaven —
like the soul, you will turn toward the placeless."

I said to him: "I accept this —
that I should become the servant of Salah al-Din.

I will bear it. Scatter dust in my eyes,
that through it the light of Truth may become sight."

With my face set toward him in sincerity and need,
I became his servant in love and longing.

He cast his gaze upon me when he saw me —
I am his servant in both worlds.

I became drunk — not from grape wine —
my soul and body were drowned in light.

Not such drowning as brings diminishment —
but a perfection beyond which there is none higher.

My soul was a drop — it became a sea.
My heart rose from the low to the heights.

Thoughts in an instant took form —
the pure spirit took on bodily shape.

I saw the prophets before my eyes —
with head and hands and feet, like the image of a man,

speaking to each one in waking,
with tongue and in form, of secrets.

Other people — perhaps only in dreams
do they see a little of this, like a mirage.

Section 43 — The Waking Dreams of the Saints and the Parable of the Parrot

That group who are alive through religion —
they all see dreams while awake.

The child in sleep sees bread,
because that is his desire in the world.

Whatever comes to your mind in waking —
that same thing becomes your vision in sleep.

By contrast, the people of the heart in waking
have seen visions upon the path of the Lord —

going without caravan, mount, or gear,
in the blink of an eye to Damascus and the Hijaz,

sitting beside you with both eyes open,
having seen cities like Rayy and Abkhazia.

Mountains and deserts and ships and seas —
sun and moon and stars and earth and sky.

He sees the prophets of the past —
he sees a hundred such earths and a hundred skies.

Was not Gabriel like a young man?
He appeared suddenly to Mary.

Mary fled from him when she saw him —
she was chaste, and she feared him greatly.

He said to Mary: "Do not fear me —
I am an angel. Look at me, and know me.

God commanded me to breathe —
through your sleeve I breathe the spirit,

that you may become the bearer of the Messiah, Mary."
He spoke, and in that instant entered her from grace.

Without delay, in that moment he breathed,
and Mary became with child through him.

After nine months she bore that son
and laid him in the cradle.

All her kinfolk gathered around her —
she who had been a virgin, a worshipper, a seeker of God.

"From you this evil deed is strange!
Your name among people was good.

Our honour is now brought low —
will you not tell us what has happened?"

She gestured: "Ask this boy —
speak no evil, if you fear God."

They all said: "He is a newborn infant!
Who asks a question of a child, if he is free?

What trick and stratagem are you weaving?
Are you laughing in our faces?"

One among them who was a person of understanding —
the light of truth and purity struck within him —

he asked the boy his story,
and at once the child spoke well and entered in.

Jesus said to the people from the cradle:
"I am in attributes like Moses.

Without a father I came into being — I am from the Spirit.
I became the cream of Hud and Lot and Noah.

In one respect I resemble Adam —
in every respect I possess that breath.

I am that servant whom in both worlds
God has made a guide and king.

He gave me a book and made me His elect,
that I might cure every grief and pain.

He gave me prophethood without worldly deeds —
He gave me greatness like Adam's.

Through me the born-deaf shall hear,
the blind shall find two seeing eyes.

The afflicted through me shall be made whole —
in every direction he shall go healthier than the healthy.

The dead I make alive with a breath,
the rebellious I make servants from heart and soul.

If I command, dust becomes gold,
pebbles become jewels and pearls.

Jinn and demons I make into angels —
I blend them in the sea of light.

I make flying birds from dark clay,
at which both humans and jinn are dazzled.

My miracles have no end —
what I have said is not from hearsay or report.

I am the spirit of God among you.
I am, O seekers, your adornment.

I am the secret of the Speaker in the world —
how can any prophet reach my station?

His light was my father and my teacher —
from the origin, my guidance was from Him.

I have come to you as a mercy — obey me!
A guarantor of fortune — obey me!

I am everlasting and your lives are passing.
The seeker of the self is a criminal of the soul.

I give life to souls from my own self.
I pour the cups from my own self.

I am the very water of life in my age —
in the gardens of your hearts I flow."

"I am the interpreter of the unconditioned God —
do not look at me in any other way."

His speech is God's speech — open your ears!
Do not see two, for I am not separate from the Friend.

And again: if the dead falcon gives a cry,
it is from the living falconer, not from the falcon.

When does the dead have resonance or whistle?
That is from the hunter — know it, O prince, from the bird-caller.

He makes a cry so that the bird may come
before this bird, and that one may seize it.

By such a ruse he catches little birds —
God catches His people in just the same way.

The saints have died before their death —
they are free from anyone's acceptance or rejection.

God makes the cry, and people imagine
that one is not dead — they turn their faces toward him,

because when one sees his own kind,
he does not flee, and quickly becomes familiar.

The parrot's speech is on this pattern —
the speech of the saints is from God.

The little parrot — this is how they teach it to speak:
they hold a mirror before it,

then behind the mirror a wise one is hidden,
speaking subtleties from a distance.

The parrot sees itself there clearly —
the green parrot, fair of face.

When the little parrot hears those words,
it becomes a speaker in just the same way,

because when it sees its own kind, easily
it comes forward, not fearing any loss.

It learns the speech from it boldly —
from that speech it blazes like a candle.

But if it does not see a bird like itself in there,
it flees — truly, it will not come forward.

God gave revelation to the prophets for this reason —
that by this method the secret might reach His people.

Were it not thus, no one from that secret
would have arrived — not in a hundred thousand aeons.

And had He shown it otherwise, not a morsel
of those sugars would humanity have tasted.

Section 44 — On the Man of God Who Dies Before Death

Mustafa said in a report thus —
from the tongue of the living and loving God:

"God said: 'When I love a servant,
I become joined to him.

I become his eyes and his ears and his tongue —
I become his hand — know it with certainty.

His sight sees through Me —
his breast becomes Sinai through Me.

His ear hears all speech through Me,
in the world of spirit and of body.

His tongue too speaks through Me —
his foot walks everywhere through Me.

His hand too grasps through Me —
I shall not be far from him in both worlds.

All his parts are full of Me,
just as the body is full of soul.

He is the locus of My essence in the world —
through him I display Myself, openly and hidden.

Whoever becomes his seeker from the soul
is seeking Me in both worlds.

Whoever strikes himself upon him in ignorance —
know that he has struck against Me, that unworthy one.

He is the pretext — in truth it is all Us.
Before the seeing eye, We are clear as day.

Whoever desires Me, let him seek him —
whatever he speaks is Our speech.'"

Is not the Quran a hand from Ahmad's lip?
Yet without doubt it was from Ahmad's Lord.

Whoever says that Muhammad spoke it —
count him a disbeliever, in the open and the hidden.

He is a dog who from ignorance says of the Quran:
"That is the speech of Mustafa."

Such speech is certainly disbelief —
in that moment he becomes one of the disbelievers,

unless anew he becomes a Muslim
and brings his faith without delay.

The man of God has neither motion nor speech of his own —
his motion and speech are from the spiritual state.

God said to Ahmad the Chosen:
"You did not throw — know that I am at work.

You are like a tool in My hand —
nay, you are not, and I am.

Your action and speech are all Mine —
your speech is the arrow from My bow."

From You is my face — You see through it, truly.
I am like water; You are like the vessel.

There is nothing in that besides Me.
You have died, and I have become alive through you.

Whoever saw you has seen My face —
his eye sees nothing besides My face.

I am one — and whoever sees two,
he, in his very connection, is drowned in separation.

The second of two is the vision of the disbeliever —
the pure one sees nothing but the One.

Let me return now to King Salah al-Din —
the chief of saints and the pole of the age.

Section 45 — The Disciples' Conspiracy Against Salah al-Din

The Sheikh's agitation was stilled by him,
and all that pain and controversy was stilled,

for his way of guidance was of another kind —
his giving was more than all others'.

What none had carried from the saints in years,
he received, breath by breath.

Without lip and palate he spoke secrets —
he strung the pearl of the soul without a tongue.

He brought benefit to people,
yet the ear heard from him no word or sound.

His speech was from within, into hearts —
like an angel, pure of water and clay.

In hearts and breasts he flowed —
like God, he was the soul of every soul.

He was a ripened guide, that perfect one —
his action perfect and his tongue perfect.

In his age he was a king without equal —
blessed is the one who saw his beautiful face.

The Sheikh with him, just as with that king —
Shams of Tabriz, God's most elect —

mingled well, like milk and sugar,
for both became gold from each other's mine.

The Sheikh's gaze was entirely upon him —
besides him, nothing existed in the Sheikh's sight.

He would not sit with anyone except him —
he would not lift his eyes from that face.

Again among the deniers an uproar fell —
again the people of corruption came together.

Again the ferment of jealousy began,
for they were drowned in self and body.

They said to each other: "We escaped from that one —
yet look, when we look again, we are caught in the net!

This one who has come is worse than the first —
the first was light; this one is a spark.

That one at least had exposition and discourse,
learning and knowledge and eloquence and writing.

Before this, truly, was he not our Sheikh's —
was he not his superior in knowledge and quality?

It pains us, and it grieves us, why
the Sheikh, who is greater, seeks the lesser.

If only the first one were still here —
our Sheikh's companion and intimate!

He was not from Konya — he was from Tabriz.
He was a soul-nourisher, not a blood-shedder.

But this man — we all know him!
We are all his fellow townsmen and table-companions.

A small man in our midst has grown great —
he is the same, even if he has grown haughty.

He has neither learning nor knowledge nor speech —
he never held this much standing among us.

A pure commoner and a simple fool —
before him, good and evil were the same.

Always in his shop he was a goldbeater —
all the neighbours hammered by his noise.

He cannot properly recite the Fatiha —
if anyone asks him a question, he is stumped."

With such a one — who is the scholar from God,
whom God instructs breath by breath;

with such a one — who is the fountain of light,
upon whose face paradise and houris gaze in wonder;

with such a one — who is the locus of God,
whose pure heart has become the viewing-place of God;

with such a one — who is himself the one beheld,
whose body and soul from that gaze are all light;

the breath of Jesus flowing from his breath,
light scattering in waves from his sea;

the dead of heart made alive by his light,
through him the king made, and every lowly servant —

those people who were deniers,
blind and deaf because they were burdened,

spoke a hundred things that should not be spoken,
did a hundred deeds that should not be done.

God's most elect they called a commoner —
that ignorant folk, from rawness.

They held cheap the beloved of God.
They called "water and clay" that heart and soul.

From themselves they looked at him with contempt —
the soul of souls they reckoned as mere body.

They saw him as drowned in evil like themselves —
an angel they called by the name of a man.

They spoke much from hypocrisy and hatred —
rude, before and behind, this way and that.

From foolishness — when such a chosen sultan
has become rebellious, like Satan before God.

The mine of knowledge, from the height of ignorance,
every unworthy donkey called unworthy.

They did not know — as the impure cannot —
that speech and hearing are the veil on the path.

Talk and argument have stolen from that speech.
Awareness does not come from heedlessness — heed!

Awareness and selfhood are the veil on the path.
The knowledge of hearts is hidden in ecstasy.

Mind and ear on that road are a wall —
when you pass beyond these two, the Head is One.

Pass beyond the ear of the head, that you may hear the secret.
Leave this foot of the body, that you may walk the path.

The head has no worth on that journey —
without head and foot, seek such a door.

This is a hat, not a head! Open your two eyes —
within this head is a head. Come to your senses!

The kernel is what is sought from the walnut —
do not from stupidity make the shell your idol.

The outward form is certainly all shell —
journey inward, and see the face of the Friend.

The crowd of fools who have no vision —
from these people not a particle of news reached them.

Unaware of this: that they are the scholars,
like a fountain, they overflow with love.

In heaven with the angels they are kin —
like sun and moon they scatter light.

Every dawn, drunk with love until evening —
without night and day they drink the wine.

Their knowledge comes from the world of absence —
from that book which Adam had read.

The whole world became learned in names —
from the Named he ascended into the Names.

The root of everything he saw completely —
each one he gave a name thereafter.

You know only this name —
how will you drive to the far side by this name?

No one ever reached a place by the name "horse,"
nor did anyone buy goods without a coin.

Have you ever seen anyone, by saying "bread,"
become sated in this world?

Do not seek their knowledge by way of tongue —
without tongue they make knowledge manifest.

The knowledge of common people is the echo of that knowledge —
before that knowledge and wisdom, this is but a dream.

The knowledge of those men is wide open —
the knowledge of these cold ones is shut tight.

The knowledge of those men is like flowing water —
it gives life to the mind and soul.

Knowledge and wisdom gush from their souls —
their hearts drink wine without a cup.

The knowledge of common people is dried and cured —
the knowledge of those men is fresh and new.

The knowledge of these people is acquired —
the knowledge of that folk is without cause.

That of those men is a gift, not a gain —
they have outrun all others without a horse.

They eat morsels without lip or mouth —
they are alive with that breath, not from breath.

They are God's light in human garb —
rising from the darkness of night like dawn.

Their bodies, though they were like night —
the very night became day from the Lord's display.

When the alchemy reached the copper of the senses,
the copper became pure gold from its arrival.

Bodies were transformed by that gift —
the eye became single-seeing and was not cross-eyed.

Though the cross-eyed one saw one as two,
when the squint departed, one showed its face.

Whoever saw one — that one was unique,
always journeying in oneness.

In his pure heart, number did not exist —
his direction of prayer was none but the One.

All have inherited from the messengers —
they are the true guides of every path.

Heirs of the prophets — they themselves are those
who from the path of speech scatter light.

Their knowledge gives light to hearts —
every distant one finds nearness from their speech.

Seekers who come before them —
they adorn with the attributes of God.

They clothe souls in robes of honour —
they give them to drink of the pure wine.

Those firmly rooted in knowledge — they are those men
who do not turn their heads from God's command.

Each one is a proof and a demonstration,
to deliver you from ignorance and selfhood —

from the selfhood that is the veil on the path,
your state, breath by breath, is ruined by it.

Every breath, like the accursed devil,
it carries you from bliss toward hell.

From such an enemy as this that has bound you —
from that height it has cast you low.

The water of the soul in your heart, which God gave pure
before your water and clay, from the covenant of "Am I not?" —

from its oppressions it has become polluted.
Your pure gold, from it, has become iron and copper.

They deliver you from it, that company —
they carry you swiftly to the presence of He.

They make you a king and guide like themselves —
in the world they make you a teacher and exemplar.

They will not leave you in the assembly of wickedness —
they seat you well in the seat of truth."

Enough — return from this speech,
and from threading the praise of the saints.

Tell the story of those disciples' denial —
describe that soulless faction:

how they spoke drivel,
and from grief and sorrow did not sleep at night.

"How strange that Mevlana —
there has never come one so wise —

day and night performs prostration to him,
and has raised him above the great ones of the faith.

Whatever he has, he gives to him —
gold and silver and fine garments.

Before this, his place was the shoe-rack —
he boasted of us among men.

How can it be that we should now
call him sheikh, or above the sheikh?

Rather than bear such shame, we will choose fire —
as long as soul is in the body, we will not sit still."

In this manner, insults foul and rough,
sometimes spoken to his face, sometimes behind his back.

All their counsel fell to this —
that since from the horse of desire the saddle had fallen:

"Let us risk our heads and not leave him alive,
since by that soul-piercing one we are wounded."

They all gathered in one place:
"There is no choice for us better than this —

that we remove him from the midst
and put behind us the love of that king."

All swore oaths that whoever
turned back from this would certainly be faithless.

One disciple, in the manner of a jester,
went from among them and played the informer.

That very moment to Mevlana
he came and told this tale:

"They have all gathered with the intent
to strike and torment him.

After punishing him, they will kill him out of hate —
beneath the earth they will hide and bury him."

Then word reached King Salah al-Din —
the light of the eye and the lamp of every seer.

He laughed sweetly and said: "Those blind ones,
who from their misguidance are without faith —

they have not this much awareness of God:
that without His command, not a straw stirs.

Since a straw by the command of the Majesty stirs,
without His command, how can a mountain stir?

How can anyone kill me,
or drench me in earth and blood,

when God is my guardian —
the guard and keeper of my body and soul?

Though in the world I am thus despised,
like the sun I am the very essence of lights.

The form of my body, though it be small —
from my heart, drops become an ocean.

Like a kernel, I am hidden in the almond —
the almond's shell has become their trap.

Why did God make me hidden?
Because He joined the soul to the Soul-Friend.

Since the King summoned me within the palace,
why would I appear at the palace door?

Like the king, I am hidden from all —
the one who is visible is the doorman.

If everyone knew me,
how could they dare

these evil thoughts —
striking their own necks with that blow?

From stupidity the people kick like donkeys
at one who is the most elect of the One.

I am pure mercy — were I not, in a breath
I would not leave a single person alive in the world.

My deed is the deed of the Creator —
how can such a one be held in contempt?

They are pained that Mevlana
has made me special, alone from all others.

They do not know this — that I am a mirror.
I have no image of my own, plainly.

In me He sees His own face —
how should He not choose Himself?

He is in love with His own beautiful face.
He will carry it off — if anyone imagines otherwise, do not think it evil.

This is unity — duality does not fit.
Become nothing, for your you-ness does not fit.

As long as selfhood is with you, how will you fit?
Your you-ness, being two, how will you fit?

The last station is unity —
until you reach it, choose service."

Colophon

Sultan Walad (Bahā al-Din Muhammad-i Walad, 1226–1312 CE), eldest son of Jalal al-Din Rumi, composed the Valadnama as a verse autobiography and spiritual history of the Mevlevi order. Sections 41–45 mark the beginning of the second companion cycle — the turn from Shams al-Din Tabrizi to Sheikh Salah al-Din Faridun Zarkub (d. 1258 CE), the goldbeater of Konya whom Rumi recognised as the same divine light in a different form.

This is a Good Works Translation — the first English translation of these sections. No prior English translation of the Valadnama exists in any form.

Translated from Classical Persian by the New Tianmu Anglican Church, 2026. Translator: Tābi (تابی, Liberation Translator run 212). Translated independently from the Persian source text. No reference English was consulted — none exists. Blood Rule: CLEAN.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

🌲

Source Text: ولدنامه — بخش ۴۱ تا ۴۵

Persian source text from the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama). Sections 41–45. Presented here for reference, study, and verification alongside the English translation above.

بخش ۴۱ — برگزیدن مولانا قدسناالله بسره العزیز بعد از شمس الدین تبریزی شیخ صلاح‌الدّین زرکوب قونوی را عظم الله ذکره

در چنین جوش یک مرید از او
یافت قربت سوار گشت به‌کو

چه سوار و امیر‌؟ بل شد شاه
گشت حاکم به منزل و بر راه

رهروان زو شده به برگ و نوا
اهل منزل از او ببرده عطا

در وصال خدا قوی کامل
نظرش کرده سنگ را قابل

قطب هفت آسمان و هفت زمین
لقبش بود شه صلاح الدّین

نور خور از رخش خجل گشتی
هر که دیدیش ز اهل دل گشتی

چون ورا دید شیخ صاحب حال
بر گزیدش ز زمرۀ ابدال

رو بدو کرد و جمله را بگذاشت
غیر او را خطا و سهو انگاشت

گفت آن شمس دین که می‌گفتیم
باز آمد به ما‌، چرا خفتیم‌؟

او بدَل کرد جامه را و آمد
تا نماید جمال و بخرامد

می جان را که می‌خوری از کاس
نی همان است اگر رود در طاس‌؟

طاس و کاس و قدح چو پیمانه است
آنکه می را شناخت مردانه است

هیچ از می نباشد آن محروم
دائماً مست باشد آن مرحوم

وانکه اندر ظروف تن نگرد
دل کورش شراب جان نخورد

نیست این را کرانه ای دانا
شرح کن تا چه گفت مولانا

گفت از روی مهر با یاران
نیست پروای کس مرا به جهان

من ندارم سر شما بروید
از برم با صلاح دین گروید

سر شیخی چو نیست در سر من
نبود هیچ مرغ همپر من

خود بخود من خوشم‌، نخواهم کس
پیش من زحمت است کس چو مگس

بعد از این جمله سوی او پویید
همه از جان وصال او جویید

تا چو او جمله راه راست روید
به ز گندم شوید اگرچه جوید

گندم چه‌؟ کزو شوید گهر
گرچه دورید‌، از او برید نظر

زانکه دارد به خلق او میلان
جلوه‌ها می‌کند گهِ جولان

گر شمایید مردم آگاه
همه گردید شاکر الله

که شما را ز مرحمت بگزید
چون صبا بر نهال‌تان بوزید

اینچنین گنج هر‌که یافت‌ غنی است
وانکه محروم ماند کور و دنی است

میل دارد عظیم با یاران
تا که گردند از نکو‌کار‌ان

حرص او روز و شب در این کار است
وای او کاندر او ز انکار است

اینچنین شه شده است طالبتان
لیک حرص و هوی است غالبتان

هست حرص و هوی حجاب خدا
ترک حرص و هوی کنید چو ما

بنگرید اندر آن جمال لطیف
گر نیید از ضلال و کفر کثیف

پیش او سر نهید اگر مَلَکید
ورنه دیوید اگر در او به‌شکید

همچو خورشید نور او پیداست
هرکه دارد دلی بر او شیداست

وانکه باشد منافق و دو رو
نبرد زان دفینه نیم تسو

بخش ۴۲

پس ولد را بخواند مولانا
گفت دریاب چون توئی دانا

سر نهاد و سؤال کرد از او
چیست مقصود از این ببنده بگو

گفت بنگر رخ صلاح الدین
که چه ذات است آن شه حق بین

مقتدای جهان جان است او
ملک ملک لامکان است او

گفتم آری ولیک چون تو کسی
بیند او را نه هر حقیر و خسی

گفت با من که شمس دین این است
آن شه بی یراق و زین اینست

گفتمش من همان همی بینم
غیر آن بحر جان نمی بینم

از دل و جان کمین غلام ویم
مست و بیخویشتن ز جام ویم

هرچه فرمائیم کنم من آن
هستم از جان مطیعت ای سلطان

گفت از این پس صلاح دین را گیر
آن شهنشاه راستین را گیر

نظرش کیمیاست بر تو فتد
رحمت کبریاست بر تو فتد

بحر او قطره را گهر سازد
زر کند خاک را چو بگدازد

دل پژمرده را کند زنده
بخشدت جان پاک پاینده

برهاند ترا ز مرگ و فنا
برساند بتخت ملک بقا

کندت بر علوم سر دانا
جمله اسرار از او شود پیدا

گر زمینی تو آسمان گردی
همچو جان سوی لامکان گردی

گفتمش من قبول کردم این
که شوم بندۀ صلاح الدین

بکشم، خاک پاش در دیده
تا از آن نور حق شود دیده

رو نهاده بوی بصدق و نیاز
بندۀ او شدم بعشق و نیاز

کرد بر من نظر چو دید مرا
هستم او را غلام در دو سرا

مست گشتم نه از می انگور
غرق شد جان و جسمم اندر نور

نی چنین غرق کو بود نقصان
بل کمالی که نیست بر تر از آن

جان من بود قطره دریا شد
دلم از پست سوی بالا شد

فکرها در زمان مصور گشت
روح صافی بشکل پیکر گشت

انبیا را بدید پیش نظر
باسر و دست و پا چو نقش بشر

گفته با هر یکی سخن بیدار
با زبان و بصورت از اسرار

خلق دیگر مگر که اندر خواب
زین ببینند اندکی چو سراب

بخش ۴۳

آن گروهی که زنده از دینند
همه بیدار خواب می‌بینند

طفل در خواب می‌بیند نان
زانکه مقصود اوست آن به جهان

هرچه آید به خاطرت بیدار
گه خوابت همان شود دیدار

عکس تو اهل دل به بیداری
خوابها دیده در ره باری

رفته بی کاروان و مرکب و ساز
طرفة العین در دمشق و حجاز

با تو بنشسته هر دو چشمش باز
شهرها دیده چون ری و ابخاز

کوه و صحرا و کشتی و دریا
مهر و ماه و نجوم و ارض و سما

انبیای گذشته را بیند
صد چنین ارض و صد سما بیند

نی که جبریل همچو شخص جوان؟
خود به مریم نمود ناگاهان

مریم از وی گریخت چونش دید
بود مستوره زو قوی ترسید

گفت با مریم او «ز من مهراس
ملکم من، ببین مرا بشناس

حق مرا امر کرد تا بدمم
از ره آستینت روح دمم

تا شوی حامل مسیح مرم»
گفت در دم درون من ز کرم

بی توقف در او دمید آندم
تا که شد حامله از او مریم

بعد نه ماه آن پسر را زاد
وانگهانش به گاهواره نهاد

جمله خویشان شدند جمع بر او
که بُدی بکر و عابد و حق‌جو

از تو این کار بد بدیع نمود
نام تو پیش خلق نیکو بود

سربلندی ما کنون شد پست
می‌نگویی که این چه واقعه است؟

کرد اشارت کز ین پسر پرسید
بد مگویید اگر خداترسید

همه گفتند طفل نوزاد است
کی از آن پرسد آنکه آزاد است

این چه مکر و چه حیله می‌بندی؟
بر سر و ریش ما همی‌خندی؟

یک از ایشان که بود اهل خرد
نور صدق و صفا درونش زد

پس بپرسید از پسر احوال
خوش بگفت اندر آمد او در حال

گفت در مهد قوم را عیسی
که منم در صفات چون موسی

بی پدر هست من ز روح شدم
زبدهٔ هود و لوط و نوح شدم

به یکی وجه مانم آدم را
به همه وجه دارم آن دم را

هستم آن بنده‌ای که در دو سرا
کرد حق پیشوا و شاه مرا

هم کتابم بداد و خاصم کرد
تا کنم من دوای هر غم و درد

هم مرا بی عمل رسالت داد
همچو آدم به من جلالت داد

کر اصلی ز من شود شنوا
کور یابد دو دیدۀ بینا

مبتلا هم ز من درست شود
هر طرف به ز تندرست دود

مردگان را به دم کنم زنده
سرکشان را ز جان و دل بنده

گر کنم حکم خاک زر گردد
سنگ ریزه در و گهر گردد

پری و دیو را فرشته کنم
در یم نورشان سرشته کنم

مرغ پرانم از گل تیره
که شوند انس و جن در آن خیره

معجزات مرا نهایت نیست
گفتم از نقل و از روایت نیست

انا روح الاله بینکم
انا یا طالبین زینکم

انا سرالکلیم فی العالم
کی رسد هر نبی به احوالم؟

نوره والدی و استادی
کان فی الاصل منه ارشادی

جئنکم رحمة اطیعونی
کافلا دولة اطیعونی

انا باقی و عمرکم فانی
طالب النفس کافر جانی

انا احیی النفوس من نفسی
انا اجری الکؤوس من نفسی

انا عین الحیوة فی عصری
فی ریاض قلوبکم اجری

ترجمان خدای بی‌چونم
منگر تو مرا دگر گونم

گفت من گفت اوست گوش گشا
دو مبین چون نیم ز دوست جدا

باز مرده اگر دهد آواز
بود از مرد زنده آن نه از باز

مرده را کی بود طنین و صفیر
آن ز صیاد و مرغ دان ای میر

می‌کند بانگ تا که مرغ آید
پیش این مرغ و اوش برباید

به چنین حیله مرغکان گیرد
خلق را حق هم آنچنان گیرد

اولیا مرده‌اند پیش از مرگ
فارغند از قبول کس و ز ترک

کند آواز حق که پندارند
آن نه مرده است رو بدو آرند

زانکه چون جنس خویش بیند او
نرمد هیچ و زود گیرد خو

نطق طوطی بر این نسق باشد
سخن اولیا ز حق باشد

طوطیک را چنین به گفت آرند
کاینه پیش او همی‌دارند

پس آئینه عاقلی پنهان
گشته وز دور نکته‌ها گویان

بیند او خویش را در آن پیدا
طوطی سبز رنگ خوش‌سیما

طوطیک چونکه آن سخن‌ها را
شنود همچنان شود گویا

زانکه چون جنس بیند او آسان
پیش آید نترسد از نقصان

سخن از وی دلیر آموزد
زان سخن همچو شمع افروزد

ور نبیند چو خویش مرغ در او
بگریزد یقین نیارد رو

وحی را حق به انبیا زان داد
تا بدین شیوه سر به خلق افتاد

ور نبودی چنین کس از آن سر
نرسیدی به صد هزاران بر

ور نمودی جز این نخوردی هیچ
زان شکرها بشر نبردی هیچ

بخش ۴۴ — در بیان آنکه مرد خدا چون پیش از مرگ بمیرد

مصطفی در خبر چنین فرمود
از زبان خدای حی ودود

که خدا گفت بنده‌ای را چون
دوست دارم به وی شوم مقرون

من شوم چشم و گوش او و زبان
من شوم دست او یقین می‌دان

دیدۀ او ز من بود بینا
سینۀ او ز من شود سینا

گوش او جمله نطق‌ها با من
شنود در جهان روح و بدن

هم زبانش ز من سخن گوید
پای او هر طرف ز من پوید

دست او هم ز من بود گیرا
نشوم زو بعید در دو سرا

کل اجزاش پر بود از من
آن چنانکه پر است از جان تن

مظهر ذات من بود به جهان
زو کنم جلوه آشکار و نهان

هر که او را ز جان شود خواهان
خواستار من است در دو جهان

هر که خود را بر او زند از جهل
دان که بر من زده است آن نااهل

او بهانه است جملگی ماییم
پیش بینا چو روز پیداییم

هرکه خواهد مرا ورا جوید
گفتۀ ماست هرچه او گوید

نی که قرآن ید از لب احمد
لیک بی‌شک بُد از رب احمد

هرکه گوید محمد او را گفت
کافرش دان در آشکار و نهفت

سگ بود کاو ز جهل از قرآن
سخن مصطفی است گوید آن

کفر باشد یقین چنین گفتار
گردد آن دم ز زمرۀ کفار

مگر از نو شود مسلمان او
آورد بی‌درنگ ایمان او

مرد حق را نه جنبش است و نه قال
جنبش و قال او بود از حال

گفت یزدان به احمد مختار
ما رمیت بدان منم بر کار

مثل آلتی تو در دستم
بلکه تو نیستی و من هستم

فعل و قول تو جمله آن من است
گفت تو تیر از کمان من است

منک وجهی یری مدی حقاً
انا کالماء انت کال س قاء

لیس فی ذلک سوائی شیئی
مت انت و صرت منی حی

من رءآک فقد رأی وجهی
لایری عینه سوی وجهی

انا فرد و من رای اثنین
هو فی وصله غریق البین

ثانی اثنین رؤیة الکافر
لایری غیر واحد طاهر

باز گردم به شه صلاح الدّین
سرور اولیا و قطب زمین

بخش ۴۵

شورش شیخ گشت از او ساکن
وآن همه رنج و گفت‌وگو ساکن

زانکه بد نوع دیگر ارشادش
بیشتر بود از همه دادش

آنچه از اولیا نبردی کس
سالها می‌رسید از او به نفس

بی لب و کام سرها گفتی
دُر جان بی‌زبان همی‌سفتی

خلق را فایده رسانیدی
گوش از آن حرف و صوت نشنیدی

سخنش از درون به دلها بود
چون ملک پاک از آب و گِل‌ها بود

در دل و سینه‌ها روان بود او
همچو حق جان هر روان بود او

مرشد پخته بود آن کامل
فعل او کامل و زبان کامل

بود در دور خویش شاه فرید
خنک آنکس که روی خوبش دید

شیخ با او چنانکه با آن شاه
شمس تبریز خاص خاص اله

خوش در آمیخت همچو شیر و شکر
کانِ هر دو ز همدگر شد زر

نظر شیخ جمله بر وی بود
غیر او نزد شیخ لاشی بود

ننشستی به هیچکس جز او
چشم را بر نداشتی زان رو

باز در منکران غریو افتاد
باز در هم شدند اهل فساد

باز آغاز کرد جوش حسد
زانکه بودند غرق نفس و جسد

گفته با هم کز آن یکی رستیم
چون نگه می‌کنیم در شستیم

اینکه آمد ز اولین بتر است
اولین نور بود این شرر است

داشت او هم بیان و هم تقریر
فضل و علم و عبارت و تحریر

پیش از ین خود نبود کان شه ما
بود از او پیشتر به علم و صفا

حیف می‌آید و غبین که چرا
جوید آن شیخِ بیش کمتر را

کاش کان اوّلینه بودی باز
شیخ ما را رفیق و هم دمساز

نبد از قونیه، بُد از تبریز
بود جان‌پرور و نبد خونریز

همه این مرد را همی‌دانیم
همه هم‌شهری‌یم و هم‌خوان‌یم

خرد در پیش ما بزرگ شده است
او همان است اگر سترگ شده است

نی ورا خط و علم و نی گفتار
بر ما خود نداشت این مقدار

عامی محض و سادۀ نادان
پیش او نیک و بَد بُده یکسان

دائماً در دکان بُدی زرکوب
همه همسایگان از او درکوب

نتواند درست فاتحه خواند
گر کند زو کسی سؤالی ماند

با چنین کس که عالم است از حق
دم‌به‌دم می‌دهد خداش سبق

با چنین کس که چشمۀ نور است
خیره بر روُش جنت و حور است

با چنین کس که اوست مظهر حق
دل پاکش شده است منظر حق

با چنین کس که اوست خود منظور
تن و جانش از آن نظر همه نور

دم عیسی روانه از دم او
نور افشانده موج از یم او

دل‌مرده ز نور او زنده
گشته زو شاه و هر کمین بنده

آن کسانی که منکران بودند
کور و کر چون که گران بودند

گفته صد چیز کان نمی‌باید
کرده صد کار کان نمی‌شاید

خاص خاص خدای را عامی
خوانده آن قوم جاهل از خامی

خوار دیده عزیز یزدان را
آب و گل گفته آن دل و جان را

از خود او را به نقص کرده نظر
جان جان را شمرده چون پیکر

دیده او را چو خویش غرقۀ شر
ملکی را نهاده نام بشر

گفته بسیار از نفاق و ز کین
بی ادب پیش و پس چنان و چنین

زابلهی گر چنین گزین سلطان
گشته سرکش چو از خدا شیطان

معدن علم را ز غایت جهل
خوانده نااهل هر خر نااهل

این ندانسته آنچنانکه پلید
که حجاب ره است گفت و شنید

گفت‌وگو برده است از آن گفتار
نیست آگه ز بیهشی هشدار

آگهی و خودی حجاب ره است
علم دلها نهفته در وله است

هوش و گوش اندر آن طریق سد است
چون گذشتی از این دو سر، احد است

گذر از گوش سر که سِر شنوی
بهل این پای تن که راه روی

نیست قدری در آن سفر سر را
بی سر و پای جو چنان در را

کله است این نه سر! دو چشم گشا
اندر این سر سر است سر به خود آ

مغز باشد ز گردکان مقصود
پوست را از خری مکن معبود

نقش بیرون بود یقین همه پوست
در درون سیر کن ببین رخ دوست

جمع نادان که نیستشان نظری
هیچ ازین قومشان نشد خبری

بی‌خبر زین که عالم ایشانند
همچو چشمه ز عشق جوشانند

بر فلک با ملک چو خویشانند
چون مه و مهر نور افشانند

هر سحر مست عشق تا شامند
بی شب و روز باده آشامند

علمشان آید از جهان عدم
زان کتابی که خوانده بود آدم

گشت عالم تمام بر اسما
از مسما برفت در اسما

اصل هر چیز را بدیده تمام
هر یکی را نهاده زان پس نام

تو همین اسم را همی‌دانی
کی بدین اسم آن طرف رانی

هیچ کس ره به نام اسب بُرید
یا کسی بی درم متاع خرید

هیچ دیدی که کس ز گفتن نان
سیر گشته است اندر این دوران

علمشان را مجو ز راه زبان
بی زبان علم می‌کنند بیان

علم خلقان صدای آن علم است
پیش آن علم و حکم این خلم است

علم بر رسته آن مردان است
علم بر بسته آن سردانست

علم مردان بود چو آب روان
زندگی بخشد آن به عقل و روان

علم و حکمت ز جانشان جوشد
دلشان باده بی قدح نوشد

علم خلقان بود بیات و قدید
علم مردان بود طری و جدید

علم این خلق مکتسب آمد
علم آن قوم بی سبب آمد

آن مردان عطا بود، نی کسب
رانده از جمله پیشتر بی اسب

لقمه‌ها می‌خورند بی‌لب و فم
زنده با آن دم‌اند نی از دم

نور حق‌اند در لباس بشر
زده سر از ظلام شب چو سحر

جسمشان گرچه بود همچون شب
عین شب روز شد ز جلوۀ رب

کیمیا چون رسید بر مس حس
زر صافی شد از ورودش مس

جسمها گشت از آن عطا مبدل
چشم یک‌بین شد و نشد احول

گرچه یک را بدید احول دو
چون حول رفت یک نماید رو

هر که یک دید آن یگانه بود
دایما در یکی روانه بود

در دل پاک او عدد نبود
قبلۀ او بجز احد نبود

همه میراث برده از رسل‌اند
رهبر راستین هر سبل‌اند

وارث انبیا خود ایشانند
کز ره گفت نور افشانند

علم ایشان دهد به دلها نور
قرب یابد ز گفتشان هر دور

طالبان را که پیششان آیند
به صفات خدا بیارایند

جانها را خلع بپوشانند
از شراب طهور نوشانند

راسخون در علوم مردانند
که سر از امر حق نگردانند

هر یکی حجت‌اند و برهان‌اند
تا ز جهل و خودیت بِرهانند

از خودیی که آن حجاب ره است
حال تو دم‌به‌دم از آن تبه است

هر نفس مر ترا چو دیو رجیم
می‌برد از نعیم سوی جحیم

از چنین دشمنی که بست تو را
زان بلندی فکند پست تو را

آب جان دلت که پاک بده است
پیش از آب و گلت ز عهد الست

از ستم‌های او شده است نجس
زر صافت از اوست آهن و مس

برهانندت آن گروه از او
ببرندت روان به حضرت هو

همچو خود شاه و پیشوات کنند
در جهان حبر و مقتدات کنند

نهلندت درون مجلس فسق
بنشانند خوش به مقعد صدق

بس کن و بازگرد از این گفتن
وز در مدح اولیا سفتن

شرح انکار آن مریدان کن
صفت آن فریق بی‌جان کن

که چه‌سان ترهات می‌گفتند
از غم و غصه شب نمی‌خفتند

کای عجب از چه روی مولانا
که نیامد چو او کسی دانا

روز و شب می‌کند سجود او را
بر فزونان دین فزود او را

هر چه دارد همی‌دهد با او
از زر و سیم و جامه‌های نکو

پیش از این جاش بود صف نعال
فخر کردی ز ما میان رجال

چون شود این که ما ورا اکنون
شیخ خوانیم یا ز شیخ افزون

بر چنین عار نار بگزینیم
تا که جان در تن است ننشینیم

زین نمط فحش‌های‌ زشت و درشت
گاه گفته به رُوش و گه پس پشت

جمله را رای اینچنین افتاد
که چو ز اسب مراد زین افتاد

سر ببازیم و زنده‌اش نهلیم
چون از آن جان‌فکار و خسته‌دلیم

همه گشتند جمع در جایی
که جز این نیستمان گزین رایی

که ورا از میانه برگیریم
عشق آن شاه را ز سر گیریم

همه سوگندها بخورده کزین
هر که گردد بود یقین بی‌دین

یک مریدی به رسم طنازی
شد از ایشان و کرد غمّازی

او همان لحظه نزد مولانا
آمد و گفت این حکایت را

که همه جمع قصد آن دارند
که فلان را زنند و آزارند

بعد زجرش کشند از ره کین
زیر خاکش نهان کنند و دفین

پس رسید این به شه صلاح‌الدّین
نور چشم و چراغ هر ره‌بین

خوش بخندید و گفت آن کوران
که ز گمراهی‌اند بی‌ایمان

نیستند اینقدر ز حق آگاه
که بجز ز امر او نجنبد کاه

چون کهی ز امر کبریا جنبد
کوه بی امر او کجا جنبد

چون تواند کسی مرا کشتن
یا به خاک و به خونم آغشتن

چون خدا مر مرا نگهبان است
حارس و حافظ تن و جان است

گرچه اندر جهان چنان خوارم
همچو خورشید عین انوارم

نقش جسمم اگرچه خرد بود
از دلم قطره‌ها چو بحر شود

همچو مغزم نهفته در بادام
قشر بادام شد بر ایشان دام

حق مرا از چه روی پنهان کرد
زانکه جان را قرین جانان کرد

چون شهم خواند اندرون سرا
کی شوم بر در سرا پیدا

همچو شه باشم از همه پنهان
آنکه پیداست هست او دربان

گر مرا هر کسی بدانستی
در حق من کجا توانستی

اینچنین فکرهای بد کردن
خویشتن را بدان زدن گردن

از خری می‌زنند قوم لگد
بر کسی کاوست خاص خاص احد

رحمت محضم ار نه من به نَفَس
نهلم زنده در جهان یک کس

کِردِ من کردِ کردگار بود
اینچنین کس چگونه خوار بود

می‌برنجند از اینکه مولانا
کرد مخصوصم از همه تنها

خود ندانسته اینکه آینه‌ام
نیست نقشی مرا معاینه‌ام

در من او روی خویش می‌بیند
خویشتن را چگونه نگزیند

عاشق او بر جمال خوب خود است
ببرد گر کسی گمان مبر که بد است

وحدت است این دویی نمی‌گنجد
نیست شو چون تویی نمی‌گنجد

تا خودی با تو است کی گنجی
تویی‌ات چون دو است کی گنجی

منزل آخرین بود وحدت
تا رسیدن بدان، گزین خدمت

Section 46 — On How God Ordained Worship So That the Servants Might Be Weaned from Self-Worship

God ordained worship for this reason:
that you might become utterly separated from selfhood.

That from heart and soul you might become God's —
He is in you, manifest and hidden.

Is it not so that the infant is given food,
little by little, until the time of weaning?

Gradually it eats from every nourishment,
until eating solid food becomes its custom.

At last it is freed from milk and breast,
turns its face toward the eating of bread.

At every moment it eats various blessings —
the mother's milk now seems to it like poison.

Forever in the world it eats bounty —
to drink milk would be a torment.

Worship is the food and the world is the milk —
the people of the world are like small children.

Day and night they drink from the world,
all of them heedless of the nourishment of the hereafter.

He ordained the five daily prayers
so that in this manner He might guide them.

When they taste the savour of worship,
they are freed from this world full of chains and bonds.

They come alive from this ancient food —
forever they become God's intimate companion.

The secret of worship is this, know it well:
that you be freed from this world that is like a prison.

That you turn your face entirely toward God,
freed from this world of passing.

That wholly you go that way and from this be freed —
filled with God and emptied of yourself.

When the love of God is in you,
you lift your head from such drowning.

The flame of love burns every veil —
love is always the heart's illumination.

A man without love is dead in soul —
that is why he remains in the tomb of the body.

The body lives through the soul, and the soul through God —
do not seek the withered soul — come to yourself.

The one alive in soul in both worlds is the man of God —
seek him, for in you is God's ache.

The fire of love is the guide —
love scatters light upon all things.

Whoever becomes the companion of God's love
will in the end become chosen before God.

When love becomes your guide to God,
you will arrive — otherwise you must come to yourself.

You are like silver in the earth —
until you are smelted, how will you become pure?

Or the heart is like stone and love like the sun —
the ruby is worthy of the sun's light.

Love is like alchemy and the body like copper —
every sense becomes gold from its arrival.

When did silver escape the earth without a furnace?
When did a man without worship escape the fire?

If outward worship is not yours,
the inward treasure will not be attained.

The kernel appears from the shell —
so the shell is the foundation, O seeker.

At first, is the walnut not a shell without kernel?
Yet whoever nurtures it — how fine it becomes.

And he who breaks this shell in ignorance
will not reach the kernel and remains lowly.

The kernel is obtained from the shell —
hold the shell so that you may arrive.

When the kernel sprouts from the walnut's shell,
it ripens within the shell and fully matures.

After that, if it separates from the shell,
its worth increases in the wise one's eyes.

Likewise the eggs of birds —
of the eagle, the huma, and the Simurgh.

If someone breaks them before they ripen,
they will not become birds and will not spread wings.

Until you become the kernel, do not abandon the husk —
since the husk carries you to the Friend, let it be.

Although God has such power
that from tribulation He draws forth mercy —

Without works He grants you an exalted station,
makes you a man though you are less than a woman —

He is the Absolute Power who from nothing
creates a hundred worlds in one breath —

The lowliest servant He makes Jamshid,
the despised mote He makes moon and sun —

One destined for hell He commands to paradise —
woe to the one who let go of His hem!

Yet He did not ordain the way so
that a house be built without any clay.

That He gave you the sight to work the clay,
to furnish houses with bricks —

This is the power, but you do not see it —
that is why on this road you are without mount or saddle.

Reason and knowledge are better than the house —
reason is the garden and the house is the village.

He gave you reason so that you might know
how to do your works in harmony.

All manner of mansions and gardens and palaces,
for delight: the drum, the flute, the lute.

All manner of garments of cotton and silk,
food from provisions and bread from dough.

There is no limit or end to this kind —
understand the rest through reason and know it.

So that from this drop of your own knowledge and power
you might trace the power of the One, vast as the sea.

By what power does the sky stand without a pillar?
Standing by the command of the One who said "Be"?

And this earth, spread out like a carpet?
Aware and alive, yet making itself as if dead?

If it were not aware of the Loving God,
how did it swallow down at Moses' command?

Like a single morsel, the body of Korah —
and his kind, a hundred thousand of the accursed.

How did the mountains become David's companions?
How did the Nile turn to blood at Moses' command?

If you entrust a seed of barley to the earth,
twenty times over it gives back new for old.

If you plant other seeds,
from the earth you harvest the very same seed.

Likewise the four elements are aware —
all of them recite the praise of God.

The Throne, which is two hundred times like the sky,
before that Power is less than a faint star.

And that world of which creation has not heard —
only the saints have seen it openly.

You stand bewildered at that wondrous power,
at every moment seeking power from the Lord.

You will see your own power as nothing
when you see God's power breath by breath.

When you understand this, you will attain that —
when you sacrifice the body for Him, you gain the soul.

If you had not had a little power,
how would such wealth have come to you?

What have you abandoned that is worthy of it
so that this gift might equal that?

He gave you existence so that you might become nothing —
from height you might descend toward lowliness.

Become low — quickly make yourself nothing!
Hasten toward God — do not halt in selfhood.

If He had not given you existence,
tell me — would you have had non-existence for His sake?

He gave you reason so that you might go mad —
for His sake, and step outside of selfhood.

He gave you awareness so that you might lose it —
sacrifice your awareness for Him and drink that wine.

Likewise God gave you power,
that from your might, power might increase.

Through works you bring forth a paradise —
an eternal palace becomes your dwelling.

He gave you instruments so that you might work —
and after that, feast without measure.

In work, seek the life everlasting —
in work, seek the wine and the cupbearer.

Forever in work, boil and strive —
without lip or palate, drink the cup of love.

God gave the power to build the house
so that you might lay the foundation from yourself.

For that power you are honoured —
without work, how will you reach the Presence of "He"?

For these few days that you are alive in the world,
through work, free yourself from the world's snare.

The constriction and tightness you carry in the soul —
it is the barb of the trap. Be aware of it.

Ho! Through remembrance and prayer and the sigh of dawn,
save yourself from the fire of hell.

This world is your hell, and you are heedless —
it is clear to the one who possesses a heart.

Know that this world is trap and seed —
beneath its seed is hidden the trap.

A seed that is inside the trap —
to eat it is without doubt forbidden.

That seed carries the decree of the trap, for certain —
do not, from greed, pick up such a seed.

Lest you fall like a bird into its snare —
the killing poison does not come from its cup.

The pleasure of this world is like the seed —
whoever eats it goes toward hellfire.

A seed in which there is no trap —
go, eat of that seed, for you will find your heart's desire.

Seek such a seed through works,
so that your throat is saved from the sword of death.

The explanation of this is without limit and end —
now recite the story of King Salah al-Din.

He said, when he heard this message
that came to him from the ignorant common folk:

"I am compassionate toward them all, like a father —
I have asked of God and the Prophet

that they be freed from the affliction of the enemy soul,
that their works become like gold, beautiful.

In the end, all of them will become saints —
with God they will become friends and intimates.

They will be freed from the world that is like a trap —
its seed is the veil over such a desire.

The five senses that are the instruments of man
are the veil over that encounter and that vision.

Know that the pleasure and delight of the age
are the obstacle to the grace of the All-Merciful.

For God's sake, whoever abandons desire
will have a better place in paradise.

Know that the soul's treasure lies beneath the body's toil —
when was silver ever taken from the mine without labour?

The secret of fasting, prayer, pilgrimage, and alms
is for this — go, increase your striving."

Your reward will be the measure of your toil —
if you do more, it will be a treasure.

Section 47 — On the Hadith: "The Severest Affliction Is Upon the Prophets, Then the Saints, the Nearest Then the Nearest"

The harshest affliction was for the prophets —
a little lighter was for the saints.

For the believers, less than that again —
all are in affliction to the measure of their nearness.

The man of ill fortune chose the world's pleasure
and abandoned the hereafter.

The pleasure and comfort of the world he has called
union, glory, and sublimity.

True comfort is that which comes from affliction —
in its exchange, treasure arrives in paradise.

Comfort from "He" is sweet, not from desire —
this one leads to annihilation and that to permanence.

That one bears you like an angel to the Throne —
this one drags you like a demon to the floor.

In Arabic:

The form of the floor is the source of fires —
the drink of the Throne is the repose of the neighbours of God.

The dweller of the floor is a fading phantom —
the inhabitant of the Throne is a roaming intimate.

Leave the floor and seek the ascension —
toward where His blazing Throne has shone.

The spirit of one who saw the Beloved has ascended —
he is in the secret, the seeker of the Sought.

The darkness of the soul harvests light —
it encounters at every glance a light.

In Persian:

That one makes you eternal through grace —
this one gives you, in the end, nothingness.

That one makes death sweet to you —
this one makes it bitter and ugly, like a javelin.

That one bears every hand to the Heights —
this one drags from the lowest depths to the earth's bottom.

If the two comforts seem alike to you,
do not count them both as kin.

Your true kinsman is the mercy of God —
the kinship of the lower self is God's curse.

If the genuine coin and the counterfeit seem the same to you —
before the moneychanger they are not the same.

Though the "I" of the Hindu and the Turk may seem alike,
both are together, yet one from small and one from great.

All who know this secret are aware
that each "I" begets a different child.

One produces a child white as the moon —
the other produces one murky, ugly, and dark.

Likewise the eggs of the nightingale and the snake —
though they seem alike, O friend —

from this one comes the nightingale, from that one the snake —
this one is like the rose, that one like the thorn.

The seed of the quince and the apple look alike —
the gardeners know it as clearly as day:

that this one yields apples and that one quinces —
distinguish between them, if you are not asleep.

Pleasure and desire are certainly a kind of light —
do not seek fire from such an enemy.

The delight of the men of God is luminous —
from it, ruin receives restoration.

Though light resembles fire,
the wayfarer knows the difference:

this one burns you and that one builds you —
that one lifts you up, this one casts you down.

That one gives sight and this one blinds you —
this one weakens and that one gives you strength.

That one takes you at last to the seat of bliss —
this one drags you in chains to the depths of hellfire.

There is no end to this — come back
to the tale of Salah al-Din and continue.

He spoke with anger, that peerless one of the faith:
"This vile group, full of spite —

instead of compassion and goodwill,
they practise enmity and going astray.

Yet their hand will certainly not reach us —
from the earth, a stone does not reach the sky.

They aim at the men of God from blindness —
from blindness they strike the sword upon themselves.

Their wound is upon this perishing body —
the wound of the men of God is upon the hidden soul.

From that goes the body, and from this goes heart and soul —
from that goes wealth, and from this comes faith."

Section 48 — On How Whoever Knows God Does Not Fear Death

For this reason, in the time of Pharaoh —
who had no help from God Most High —

when he saw the sorcerers, out of love,
turning their faces toward Moses with a hundred truths —

he said: "Without my command,
why have you brought faith in him?

I will cut you to pieces with the sword —
like a butcher I will hang you on the hooks.

I will sever your hands and feet from your bodies —
I will make you into particles."

They all said: "Death of the body is easy —
when God becomes the friend, abandoning the body is easy.

He fears death who was a wicked transgressor —
who did not obey God and became a traitor.

The thief and the counterfeiter fear the magistrate —
at every moment in fear they ask about the magistrate.

But the one who draws wages from the magistrate —
for him the magistrate is rank and employment.

How should he fear? He seeks him eagerly,
longing to speak with him from the depths of the heart."

"Before us is the jewel of faith —
better than body and soul and both worlds.

The body in the end will not remain with us —
they will scatter dust upon its head.

Sooner or later it falls to nothing —
the body's pain does not become the soul's pain.

Soul and faith stand through God —
as long as God exists, they are eternal.

The lower self is mortal — it too will perish.
Since it came from nothing, it returns to nothing.

To be freed from it is certainly from good fortune —
whoever escapes from it goes toward the Throne."

The life of this world is two or three days —
from the ocean of love, it is one jug.

Pour the water of this jug into that ocean —
so that you become fresh like the King of Tabriz.

He died bitter who lived sweet —
whoever passed laughing, how much he wept.

When bitterness becomes sweet to you,
you become both Khosrow and Shirin.

Bitter and sweet are like rose and thorn —
the rose is the friend, the thorn is the snake.

When the thorn becomes a rose to you,
the part of your soul becomes companion to the whole.

When afflictions become your comfort,
comfort will be your companion forever.

When comfort arrives you will be glad —
and if affliction arrives, you will not turn from it.

There are honey and sting in the world — when for you
both become the same, no suffering remains.

Section 49 — On the Verse: "Verily the Friends of God — No Fear Is Upon Them, Nor Do They Grieve"

Of the saints, God has declared this:
they have no fear of the passing of existence.

"In My shelter they are safe from every affliction —
joyous and drunk, in the Encounter, at rest."

Blessed is the one whose friend is God —
whose soul is drunk and drowned in lights.

At every breath a desire reaches him from God —
he takes a step beyond both worlds.

Beyond the earth and the seven skies,
he journeys toward the Beloved in the placeless.

In a world that has no limit —
in it there is no opposite, no rival, no number.

Pass beyond "how," for the Friend is beyond "how" —
whoever remains in "how" is base.

Whoever passes beyond the veil of forms —
his glory and splendour are of another kind.

The rebellious self becomes subdued before him —
God becomes his friend and guide.

Whoever seeks God with all his soul —
God seeks him just the same.

Rather, that very seeking of love and restlessness
within you was placed by God from above.

When you understand this secret through faith,
you will know that there is no seeker

save God the All-Knowing. In both worlds
there is no seeker, manifest or hidden.

Among His names is "the Seeker" —
the seeking of all is the reflection of that Prevailing One.

Section 50 — On How If the Saint Revealed the Secret of Meaning, Heaven and Earth Would Not Remain

If I were to explain this in words
as He wrote it in heart and soul —

heaven and earth would split apart —
the soul would devour them both like a morsel.

All existence would be annihilated in an instant —
just as the question vanishes from the true answer.

Neither tongue would remain, nor speech, nor discourse —
neither forms would remain, nor image, nor imagination.

Just as a lamp in a house
eats its darkness like a single grain —

though the darkness be like a great threshing floor,
it becomes less than a single grain in that instant.

When it sees the shining lamp,
it becomes nothing, like a breath in the world.

Likewise, know the staff of Moses —
so that you may understand the secret of meaning.

A hundred thousand staffs and ropes it devoured —
yet it neither grew nor diminished.

Like a rooster, that staff did not waste time —
like a single grain, whatever it found it devoured.

If mountain and desert be covered in snow,
the sun of annihilation melts it in less than a word.

Like snow is this world of matter —
it has no root and no foundation.

From the sun of God it becomes nothing —
just as from the sun's blaze no shadow remains.

Heaven and earth will be ruined —
moon and sun will crumble at that time.

The mountains will become soft like wool —
people will go toward God in fear.

When all rise from their graves,
without a guard they go and do not flee.

For they know that flight from Him
is not possible — they turn their faces toward Him.

The awe of God strikes upon them all —
they become dry in an instant, all of them.

When Resurrection comes from His radiance,
the snow of existence flows away like a stream.

Every frozen thing that was water at first
becomes water again from the sun of spring.

In speech, more than this does not fit —
the ocean of religion does not fit in a jug.

This has no end, O Walad —
lay that mirror inside the felt.

Remember the story of Salah al-Din —
what that lord of heaven and earth said.

Colophon

The Valadnama (ولدنامه, "Book of Walad") by Sultan Walad (1226–1312 CE), Sections 46–50. Translated from Classical Persian by the New Tianmu Anglican Church, 2026.

This is the first English translation of these sections. No English translation of any part of the Valadnama has previously existed. Sultan Walad's 171-section mathnawi is the sole surviving first-person account of the founding of the Mevlevi order and the inner life of Rumi's circle. These five sections form a theological excursus within the Salah al-Din cycle, unfolding the meaning of worship as the soul's weaning from selfhood and the progressive revelation that all seeking is God seeking Himself.

Section 47 includes five couplets in Arabic (couplets 8–12), following Sultan Walad's practice of embedding Arabic mystical verse within the Persian mathnawi. These are translated from the Arabic and marked in the text.

Sections translated directly from Classical Persian as published on the Ganjoor digital library (ganjoor.net), poet ID 91 (Sultan Walad), category 2294 (Valadnama), Sections 46–50. No reference English translation was consulted — none exists. The colophon is honest.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

🌲

Source Text: ولدنامه — بخش‌های ۴۶ تا ۵۰

Classical Persian source text from the Ganjoor digital library (ganjoor.net), based on the standard critical edition. Presented here for reference, study, and verification alongside the English translation above.

بخش ۴۶ — در بیان آنکه حق تعالی عبادت و خدمت را بر بندگان جهت آن نهاد تا اندک‌اندک خداپرست شوند و از خودپرستی وارهند

خدمت از بهر آن نهاد خدا / تا شوی از خودی تمام جدا
از دل آنِ خدا شوی وز جان / او بود در تو آشکار و نهان
نی که آن طفل را دهند طعام / اندکی تا شدن زمان فطام
اندک اندک ز هَر خورش خورد او / تا شود خوردن طعامش خو
اندر آخر ز شیر و از پستان / وا‌رهد رو نهد به‌خوردن نان
گونه‌گونه نعم خورد هر دم / شیر مادر نمایدش چون سم
دائماً در جهان خورد نعمت / شیر خوردن برش بود نقمت
هست طاعت طعام و دنیا شیر / اهل دنیا چو طفلگان صغیر
روز و شب می‌خورند از دنیا / بی‌خبر جمله از خور عقبی
پنج وقت نماز را بنهاد / تا بدین شیوه‌شان کند ارشاد
ذوق طاعات را چو دریابند / وارهند از جهان پر غل و بند
زنده گردند ازین طعام قدیم / دائماً با خدا شوند ندیم
سرّ طاعات این بود می‌دان / که رهی زین جهان‌ِ چون زندان
روی آری تمام سوی خدا / فارغ آیی از این جهان فنا
کلی آن سو روی و زین برهی / پر شوی از حق وز خویشی تهی
چونکه عشق خدا بود در تو / از چنین غرقه بر کنی سر تو
شعلهٔ عشق پرده‌سوز بود / عشق پیوسته دل‌فروز بود
مرد بی عشق مرده جان باشد / مانده در گور تن از آن باشد
تن ز جان زنده است و جان به‌خدا / جان پژمرده را مجو به‌خود آ
زنده جان در دو کون مرد خداست / جوی او را‌، چو در تو درد خدا است
آتش عشق رهنما باشد / عشق بر جمله نورها پاشد
هر که‌را عشق حق قرین گردد / عاقبت پیش حق گزین گردد
عشق چون رهبرت شود به‌خدا / برسی ور نه بایستی، به‌خود‌آ
مثل نقره‌ای تو اندر خاک / تا نجوشی‌، چگونه گردی پاک
یا بود دل چو سنگ و عشق چو خور / لعل را نور‌ ِ خور بود در‌خور
عشق چو کیمیاست تن چون مس / زر شود از ورود او هر حس
نقره بی کوره کی ز خاک رهید‌؟! / مرد بی‌طاعت از سقر بجهید‌؟
طاعت ظاهر ار ترا نبوَد / گنج باطن میسرت نشود
مغز از قشر می‌شود پیدا / پس بود اصل قشر ای جویا
جوزْ اول نه قشر بی‌مغز است‌؟ / لیک هر که‌ش بپرورد نغز است
وانکه این قشر را ز جهل شکست / نرسد او به مغز و ماند پست
مغز از قشر می‌شود حاصل / قشر را گیر تا شوی واصل
چونکه از قشر جوز مغز دمید / گشت در قشر پخته نیک رسید
بعد از آن گر شود ز قشر جدا / قدرش افزون شود بر دانا
همچنین بیضه‌های مرغان را / از عقاب و هما و از عنقا
نارسیده اگر کسی شکند / نشود مرغ و بال و پر نزند
تا نگردی تو مغز‌، پوست مَهِل / پوست چون می‌برد به‌دوست‌، مهل
گرچه دارد خدا چنین قدرت / که ز محنت بر آورد رحمت
بی عمل بخشدت مقام سنی / کندت مرد اگرچه کم ز زنی
قادر مطلق است کز عدمی / کند ایجاد صد جهان به دمی
کمترین بنده را کند جمشید / ذرۀ خوار را مه و خورشید
دوزخی را کند به‌حکم‌ْ بهشت / وای کاو دامنش ز دست بهشت
لیک سنت بدین چنین ننهاد / که شود خانه بی ز گل بنیاد
این که دادت نظر که گل سازی / خانه‌ها را به خشت پردازی
قدرت این است تو نمی‌بینی / ز‌آن درین راه بی خر و زینی
عقل و دانش ز خانه به باشد / عقل باغ است و خانه به‌(؟ده‌) باشد
عقل دادت که تا بدانی چون / بایدت کرد کارها موزون
نوع نوع از سرا و باغ و قصور / بهر عشرت دف و نی و تنبور
گونه‌گون جامه‌ها ز قطن و حریر / خوردنی از حویج و نان ز خمیر
نیست این جنس را حد و پایان / باقیش را بفهم و عقل بدان
تا ازین قطره علم و قدرت خود / پی بری قدرت چو بحر احد
به‌چه قدرت سماست بی استن‌؟ / ایستاده به امر قائل کن‌؟
وین زمین چون بساط گسترده‌؟ / آگه و خویش کرده چون مرده‌؟
گر نبود آگه از خدای ودود / ز امر موسی چگونه برد فرود‌؟
همچو یک لقمه جسم قارون را / جنس او صد هزار ملعون را
چون به داود کوه گشت رسیل‌؟ / گشت خون هم به‌امر موسی نیل‌
گر دهی با زمین امانت جو / بیست چندان ز کهنه بدهد نو
دانه‌های دگر اگر کاری / از زمین عین دانه برداری
همچنین چار عنصر آگاهند / همه تسبیح خوان اللّه اند
عرش کان هم بود دو صد چو سما / پیش آن قدرت است کم ز سها
وان جهان را که خلق نشنیدند / جز مگر که‌اولیا عیان دیدند
خیره مانی در آن عجب قدرت / طلبی هر دمی ز رب قدرت
قدرت خویش را عدم بینی / قدرت حق چو دم‌به‌دم بینی
چون کنی فهم این تو آن ببری / چون کنی تن فداش‌، جان ببری
گر نبودیت اندکی قدرت / کی شدی حاصلت چنان دولت‌؟
ترک چه کرده‌ای تو در خور آن / تا شدی این عطا برابر آن
هستی‌ات داد تا که نیست شوی / از بلندی به‌سوی پست روی
پست شو زود خویش را کن نیست / سوی حق پوی‌، در خودی مکن ایست
گر ترا هستی‌یی ندادی او / بهر او نیستی بدی تو بگو
عقل دادت که تا شوی مجنون / بهر او وز خودی روی بیرون
هوش دادت که تا شوی بی‌هوش / هوش را کن فداش و زان می نوش
همچنین داد حق ترا قدرت / که فزاید ز شوکتت قدرت
از عمل جنتی کنی پیدا / قصر جاوید گرددت مأوی
آلتت داد تا که کار کنی / بعد از آن عیش بی‌شمار کنی
در عمل جوی عمر باقی را / در عمل جوی خمر و ساقی را
دائماً در عمل بجوش و بکوش / بی لب و کام جام عشق بنوش
قدرت خانه ساختن حق داد / تا تو از خویشتن نهی بنیاد
بهر آن قدرتی مکرم تو / بی عمل کی رسی به‌حضرت هو‌؟
چند روزی که زنده‌ای به جهان / از عمل خویش را ز دام جهان
قبض و تنگی که داری اندر جان / نیش دام است باش آگه از‌آن
هین به‌ذکر و نماز و آه سحر / برهان خویش را ز نار سقر
سقر‌ت این جهان و تو غافل / هست روشن به‌نزد صاحبدل
دام و دانه است این جهان می‌دان / زیر دانه‌اش نهاده دام نهان
دانه‌ای که‌اندرون دام بود / خوردنش بی‌گمان حرام بود
دارد آن دانه حکم داد (؟دام‌) یقین / آنچنان دانه را ز حرص مچین
تا نیفتی چو مرغ در دامش / زهرْ قاتل نبوَد از جامش
خوشی این جهان چو دانه بود / هرکه خوردش سوی جحیم رود
دانه‌ای کاندرو نباشد دام / رو از آن دانه خور که یابی کام
آن چنان دانه را بجو ز عمل / تا رهد حلق تو ز تیغ اجل
شرح این بی‌حد است و بی‌پایان / قصۀ شه صلاح دین را خوان
گفت او چون شنید این پیغام / که رسیدش ز قوم جاهل عام
مشفقم من بر آن همه چو پدر / خواسته از خدا و پیغمبر
که رهند از بلای نفس عدو / کارهاشان چو زر شود نیکو
عاقبت جمله اولیا گردند / با خدا یار و آشنا گردند
برهند از جهان که چون دام است / دانه‌اش پردهٔ چنان کام است
پنج حسی که آلت بشر‌ند / پردهٔ آن لقا و آن نظر‌ند
خوشی و لذت زمانه بدان / هست مانع ز لطف الرحمن
بهر حق هر که کرد ترک هوی / باشدش در بهشت بهتر جا
گنج جان زیر رنج تن می‌دان / نقره بی‌رنج کی برند از کان‌؟
سرّ صوم و صلوة و حج و زکات / بهر این است رو فزای عنات
اجر تو قدر رنج خواهد بود / گر کنی بیش‌، گنج خواهد بود

بخش ۴۷ — در بیان این حدیث که اشدالبلاء علی الانبیاء ثم علی الاولیاء الاقرب فالاقرب

سخت تر رنج انبیا را بود / اندکی کمر اولیا را بود
مؤمنان را از آن دگر کمتر / قدر قربت همه برنج اندر
مرد بد بخت ذوق دنیا را / بگزید و گذاشت عقبی را
خوشی و راحت جهان را او / نام کرده وصال و قهر و علو
راحت آن است کان ز رنج رسد / عوضش در بهشت گنج رسد
راحت از هو خوش است نی ز هوی / این بود در فنا و آن ببقا
آن ترا چون ملک بعرش برد / وین ترا دیو وش بفرش برد
صورة الفرش معدن النیران / قهوة العرش راحة الجیران
قاطن الفرش حائل فانی / ساکن العرش جائل دانی
اترکوا الفرش و اطلبوا المعراج / نحو ما لاح عرشه الوهاج
ارتقی روح من رأی المحبوب / هو فی السر طالب المطلوب
ظلمة النفس تجتنی نورا / تلتقی کل لمحة نورا
آن ترا جاودان کند ز کرم / وین ترا عاقبت دهد بعدم
بر تو آن مرگ را کند شیرین / بر تو این تلخ و زشت چون زوبین
آن برد هر دست بعل ّ یین / وین ز اسفل کشد بقعر زمین
هر دو راحت اگر بهم مانند / مشمر هر دو را تو خویشاوند
خویش اصلیت رحمت حق است / خویشی نفس لعنت حق است
نقد و قلب ار نمایدت یکسان / پیش صراف یک نباشد آن
گرچه ماند منی هندو و ترک / هر دو با هم ولی ز خرد و بزرگ
جمله دانای این سرّ ور مزند / که کند هر منی دگر فرزند
کند آن یک بچه سفید چو ماه / کند این یک کثیف و زشت و سیاه
همچنین بیضه های بلبل و مار / گرچه ماند بهم ولی ای یار
زین شود بلبل و شود زان مار / این بود چون گل آن بود چون خار
تخم آبی و س ی ب هم مانند / باغبانان چو روز میدانند
کاین دهد سیب و آن دهد آبی / فرق میکن اگرنه در خوابی
ذوق و شهوت یقین بود نوری / مطلب از چنین عدو ن اری
ذوق مردان حق بود ن و ری / زان پذیرد خراب معموری
نور اگرچه بنار میماند / آن که او رهرو است میداند
کاین بسوزد ترا و آن سازد / آنت برگیرد اینت اندازد
آن دهد چشم و این کند کورت / این کندسست و آن دهد زورت
این برد آخرت بصدر نعیم / وین کشد موکشان بقعر جحیم
نیست این را نهایتی باز آ / در حدیث صلاح دین افزا
گفت با خشم آن یگانۀ دین / کاین گروه خبیث پر از کین
عوض شفقت و نکو خواهی / دشمنی میکنند و بیراهی
دستشان خود یقین بما نرسد / از زمین سنگ بر سما نرسد
قصد مردان کنند از کوری / تیغ بر خود زنند از کوری
زخم ایشان بر این تن فانی است / زخم مردان بجان پنهانی است
زان رود جسم و زین رود دل و جان / زان رود مال و زین بود ایمان

بخش ۴۸ — در بیان آنکه هر که خدا را دانست از مرگ نترسد

زان سبب در زمان خود فرعون / که نبودش ز حق تعالی عون
ساحران را چو دید از سر عشق / رو بموسی نهاده با صد صدق
گفت بی آنکه من دهم فرمان / از چه رو با وی آورید ایمان
من شما را بتیغ پاره کنم / همچو قصاب بر قناره کنم
دست و پاتان جدا کنم از تن / ذره ذره کنم شما را من
همه گفتند مرگ تن سهل است / حق چو شد یار ترک تن سهل است
ترسد از مرگ آنکه فاسق بد / طاعت حق نکرد و خائن شد
دزد و قلاب ترسد از شحنه / هر دم از ترس پرسد از شحنه
آنکه از شحنه میخورد ادرار / هست او را ز شحنه منصب و کار
کی هراسد ورا ز جان جوید / تا که با وی ز سر دل گوید
پیش ما هست گوهر ایمان / بهتر از جسم و جان و هر دو جهان
تن در آخر بما نخواهد ماند / خاک خواهند بر سرش افشاند
پیشتر پستر آن قدر نبود / رنج تن همچو رنج جان نشود
جان و ایمان بحق بود قایم / تا خدا هست باشد آن دایم
نفس فانی است هم فنا گردد / چون ز لارست باز لا گردد
زو رهیدن یقین ز بخت بود / هر که زو جست سوی عرش رود
عیش این عالم دو سه روزه / بود از بحر عشق یک کوزه
آب این کوزه را در آن یم ریز / تا شوی تازه چون شه تبریز
تلخ مرد آن کسی که شیرین زیست / هرکه خندان گذشت بس که گریست
تلخها چون شود ترا شیرین / هم تو خسرو شوی و هم شیرین
تلخ و شیرین بوند چون گل و خار / گل بود یار و خار باشد مار
بر تو چونکه خار گل گردد / جزو جانت قرین کل گردد
رنجها چون شود ترا راحت / باشدت یار دائماً راحت
چون رسد راحتی شوی شادان / ور رسد رنج هم نگردی زان
نوش و نیش است در جهان چوترا / هردو یکسان شدت نماند عنا

بخش ۴۹ — در تفسیر این آیه که الا ان اولیاء الله لاخوف علیهم و لاهم یحزنون

اولیا را از این خدا فرمود / نیستشان خوف از فنای وجود
در پناهم ز هر بلا ایمن / خوش وسرمست در لقا ساکن
خنک آنکس که حق ورا یار است / جان او مست و غرق انوار است
هر دمش از خدا رسد کامی / برتر از دو جهان برد گامی
از ورای زمین و هفت سما / سوی جانان روانه در بیجا
در جهانی که آن ندارد حد / اندر او نیست ضد و ند و عدد
گذر از چون که یار بیچون است / هر که در چون بماند آن دون است
هرکه بگذشت از حجاب صور / نوع دیگر بود ورا کر و فر
نفس سرکش ورا زبون گردد / ایزدش یار و رهنمون گردد
هر که حق را بود بجان جویان / حق ورا هست همچنان جویان
بلکه آن جستجوی عشق و قلق / اندرو پست شد ز بر تو حق
چون کنی فهم این سر از ایمان / پس بدانی که نیست کس جویان
جز خدای علیم در دو جهان / نیست جوینده آشکار و نهان
هست از نامهاش یک طالب / طلب جمله عکس آن غالب

بخش ۵۰ — در بیان آنکه اگر سرمعنی را چنانکه هست ولی خدابیان کند آسمان و زمین نماند

شرح این را اگر کنم بزبان / آنچنان کو نبشت در دل و جان
آسمان و زمین ز هم بدرد / هر دو را جان چو لقمه‌ای بخورد
همه هستی فنا شود در حال / همچنان کز جواب راست سؤال
نی زبان ماند و نه قیل و نه قال / نی صور ماند و نه نقش و خیال
آنچنانکه چراغ در خانه / ظلمتش را خورد چو یکدانه
کر بود همچو خرمنی ظلمت / کم ز یک دانه گردد آنساعت
چو ببیند چراغ را تابان / شود او نیست چون نفس بجهان
همچنین دان عصای موسی را / تا کنی فهم سر معنی را
صد هزاران عصا و حبل بخورد / آن همه نی فزود نی کم کرد
چون خروس آن عصا بوقت نبرد / همچو یکدانه هر چه یافت بخورد
کوه و صحرا اگر شود پر برف / کندش حور فنا بکمتر حرف
همچو برف است این جهان جماد / که ورا نیست اصل و نی بنیاد
ز آفتاب خدا شود لاشی / همچو کز تاب حور نماند فی
آسمان و زمین شود ویران / مه و خور گردد آن زمان ریزان
کوهها سست همچو پشم شوند / مردمان سوی حق بترس روند
همه از گورها چو برخیزند / بی موکل روند و نگریزند
زانکه دانند که گریز از او / نیست ممکن کنند سویش رو
هیبت حق زند بر آن جمله / خشگ گردند در زمان جمله
چون قیامت شود ز تابش او / برف هستی شود روانه چو جو
هر جمادی که بود آب اول / هم شود آب از آفتاب حمل
در سخن بیش از این نمیگنجد / در سبو بحر دین نمیگنجد
نیست این را ولد نهایت وحد / بنه آن آینه درون نمد
یاد کن قصۀ صلاح الدین / که چه گفت آن خدیو چرخ و زمین

Section 51 — Salah al-Din's Response and the Disciples' Repentance

He said: "I am their well-wisher —
compassionate to all, like kin.

This is what I deserve, and my own doing —
in return for roses, they prick me like thorns.

Woe to the people if I were to curse them —
their wealth and their heads and their faith would all go."

The true sheikh is like the head —
all others are but the body's frame.

How can anyone live without a head?
How can the foot without a head know the way?

A hand or foot severed from the body —
though it twitches, it has no skill.

The movement leaves it and it grows still —
a dead limb is surely at rest.

People without faith — know that they are severed from the head,
their form is human, but they are beasts.

Their life will not be long —
the Angel of Death will slay them all.

A severed head, if it twitches —
know it to be still in that very moment,

for any movement without sustenance
quickly falls still, having lost its way.

At the time of movement, see it as stillness —
whatever is ordained, see it as coming to be.

The people of the heart — their life endures.
Their soul is both the wine and the cup-bearer.

Their death is like moving from one house —
a going from the self toward the Beloved.

The seat of paradise has become the dwelling of them all —
God has become the master of the house for all of them.

For a time, this world was their abode —
death carried them back to the hereafter.

Such a death — do not call it death.
Rather say: the destitute one has found provision.

He grew angry at that base company,
and the wise sheikh became aware of their secret.

The two of them turned away from the people,
and when their company was cut off,

they gave them no more passage —
those blind, base, soulless ones.

When some time had passed in this manner,
the garden and harvest of them all dried up.

The sustenance from God was cut off from them —
and so nothing grew in their orchard.

All of them grew cold from that warmth,
their faces hardened from shamelessness.

Their knowledge vanished and they were shut in —
all of them heartsick and broken.

Their days became dark as night,
the neck of each grew thin with grief.

For days they did not see the sheikh —
and every night they saw only bad dreams.

At last they all understood,
and like mourners they clasped hands together.

Each one bit his own hand,
and from his heart sorrows were born.

They said to one another: "If this continues,
what will become of us — God knows.

Before we all slip from our hands entirely,
let us contrive a remedy and escape this hook.

Let us go to them as penitents
and seek reunion, so that exile may depart."

All of them gathered at his door,
laying their heads and faces on the ground.

Section 52 — The Disciples' Reconciliation and the Alchemy of Love

Saying in sincerity: "We are his servants —
seeking our king with love.

We are lovers — we go toward the Beloved.
We belong to him — so to whom else shall we go?"

They pleaded in this manner night and day,
with two eyes full of water, burning.

When their wretched weeping passed all bounds
and their cries and laments exceeded all count,

the tears of their eyes became like the Oxus,
and their souls from separation filled with blood.

When even the enemy looked upon their souls,
he had mercy on that company and wept.

Stone became wax from their fire —
rather, it melted and flowed like running water.

When both of them heard the wailing,
they tuned the harp of friendship.

They opened the door and gave them passage,
and the locks that had been fastened they unlocked.

Their repentance was accepted in that instant —
they became joyful, and grief departed from them.

Once more they spread their wings in gladness,
once more they were born anew from their mothers.

Once more they saw the world of the soul,
and found themselves moving without a body.

Wisdom surged from their breasts —
in place of ignorance came intellect and awareness.

They had all been darkness — they became light.
They had all been mourning — they became celebration.

The thorn of their denial became a garden,
their dark night became bright as the moon.

All of them became pure and agile —
like angels, they all ascended to the spheres.

The eyes of all were opened to sight,
and all became learned in the divine names.

Once more they became accepted by those two kings,
once more they were safe in that shelter.

The thread whose end had been lost —
they found it, and their loss became gain.

They became servants of King Salah al-Din,
once more they were pledged to love for him.

The sheikh was once more content with all of them,
once more he pardoned their sins anew.

He gave them from his grace a new gift,
from his beautiful face a new encounter.

Their ten-day life became thousands —
rather, it became beyond counting and without end.

Their unbelief, through grace, he made faith,
and the soul of all arrived at the Beloved.

Their souls were freed from the affliction of exile —
once more every lover reached union.

Pain from the Friend's pain becomes pure —
base copper does not become gold by chance.

Not everyone can fashion alchemy —
few have raised the banner of love's science.

What is alchemy? Sacrificing the head,
constantly turning the face toward death.

Know that alchemy is the killing of the self —
whoever kills it is freed from the prison of existence.

Alchemy is dying — when you die,
you drink pure wine, the dregs removed.

Die beneath the feet of the man of God,
so you become alive and rise above.

His gaze is the alchemy of majesty —
your copper becomes gold from him in that instant.

Toward the directionless, few have ridden —
on the road of love, rarely has anyone staked his head.

Whoever staked his head becomes a chief —
he lives forever, without a body.

A head with a head deserves a halter.
A head without a head is king and lord of the world.

Section 53 — Dying Before Death

Whoever dies before death
becomes alive through God and carries away the soul.

The secret of "Die before you die" — the Messenger spoke it for this reason.
Blessed is he who heard God's command.

His dying is eternal life —
if he was a faint star, he becomes greater than the sun.

Whoever dies before death —
if he was a beggar, he finds a hundred provisions.

He enters the encounter and escapes annihilation,
and from such a trap full of suffering he springs free.

When from this perishing world he made his journey,
he became safe from the burning of hellfire.

The seat of paradise became his dwelling here and now —
his credit became cash from God's justice.

Before him, the promise became visible —
all that was lost became found.

When he sold his self and his wealth to God,
he took paradise in exchange and was set ablaze.

In such a trade, when he made his profit,
his soul became rich and rested sweetly.

Death is the transformation of a bad character —
and a bad character is heedlessness of the One.

Not merely being humble to people and being pleasant,
adding kindness to friends —

such a character belongs to this world.
For this character and this life it suffices.

Good character toward God is intimacy with Him —
such character comes from sitting close to Him.

Day and night in His presence and in obedience,
finding a hundred joys and a hundred comforts.

Constantly growing from sincerity and love,
day and night wailing from yearning.

My meaning is not this outward prayer —
that, no one who is not pure can know.

Section 54 — The Diversity of Prayer and the Death of "I"

Each prophet had a separate prayer,
though all of them had but one need.

That need and prayer is spiritual —
given in ten forms, hidden like the spirit itself.

Every moment it appeared in a different form,
the wine of the soul measured in each cup.

Now in a pot, now in a bowl and goblet,
until it reaches the mouth and the palate.

The bowl and the jug are not the wine itself,
though in bowls and jugs it goes.

The bowl changes, but the wine does not —
all things die, but God alone is the Living.

Though form changes in the world,
the meaning is one and does not turn.

If the jug and the goblet are different,
how should the pure wine become different?

This prayer has existed from eternity — know it —
though Adam showed it to the world.

After each cycle the form of it changed,
but the meaning did not change — know this well.

That prayer, if it lives in your soul,
you will be alive forever and eternally.

Beyond obedience, you need nothing.
The pleasures of this world will not endure for you.

This is good character — that you may know.
All else is but heaviness of soul.

Moment by moment you diminish your selfhood,
until awareness of God comes to you,

until you do not remain, and He alone remains —
without the veil of duality, He shows His face.

For "I" and "we" are the veil on this road,
the curtain before the court of God.

What are "I" and "we"? If you do not know,
hear from me — do not be slow of soul.

Good and evil that are not for God's sake —
know with certainty that all of it is "I" and "we."

The final station is unity —
until you die, how can there be unity?

Whoever claims sheikhdom before annihilation —
his sugar has the effect of bitterness,

like a man who has eaten bread and garlic
and every moment speaks the name of aloe and musk:

the smell of that garlic reaches the nose,
though his lips produce the word "musk."

But another, whose mouth is full of musk —
the scent of musk comes though he says "dung."

And if you do not say that garlic spoke those words,
the scent of Tartar musk strikes you all the same.

When the spirit has been purified of human attributes,
count both his good and evil as musk.

And if it is not purified, his goodness —
count it all as evil, for it is born of caprice.

The unbelief of Hallaj is better than your monotheism,
for he saw the King without a veil.

The word of one who has arrived draws toward union.
The word of one who is severed draws toward severance.

Whatever the man of God does is good,
because he is dead, and the Actor is God.

Accept his unbelief like faith,
his pain is better than a hundred remedies.

Wrap yourself in him, and you will become free —
though he is ugly, from him you will become handsome and noble.

The company of the sheikh is better than any deed.
Whoever sits with him is immersed in work.

That work is like a hidden secret —
it guides you toward union with the Beloved.

Whoever received the service of the kings
and hastened toward them with soul and heart —

he found a thing that no one has attained,
he saw a king that no eye has seen.

The power and craft of God are manifest like the sun —
all knowledge is but moisture from that ocean.

All call His name from the soul,
all know Him as the Creator of the world.

All are His Messiah from the soul —
jinn and demon and human,

from clod and stone and mountain and hill,
from all things, troop upon troop.

Section 55 — The Hidden Saints and the Sleep of Heedlessness

But those who are the people of the heart —
though in the body of water and clay —

finding them is precious and great.
Did not Moses seek Khidr with love?

Did not Muhammad, who was the king of the age,
draw the sweet scent of God from Yemen?

From Yemen, the scent of the soul of the king of Qarn —
when it reached his heart, he said: "Show me!"

And he would say: "O my longing!
Bring me to my brothers, and to the encounter."

When he went before the People of the Bench,
he would whisper the heart's secret to their ears,

for they were the confidants of the secret —
from eternity, the eye of all was open.

Strange secrets from them he would
hear, and he would be gladdened.

He would become drunk from their speech without wine,
a sun made visible without shadow.

It is reported that the Creator of existence
would say to Muhammad out of generosity:

"My saints are under My domes,
hidden from the eyes of men and women.

No one else knows them at all —
none but Me, though the world falls into turmoil.

For they were all born from My light,
though here they have fallen into exile.

Who but light can see light?
How can the eye of a demon see the houri?

Like must know like —
who but a scribe can read what is written?"

The outer and inner of the saints are pure soul —
therefore, like the soul, that company is hidden.

The saints cannot be seen by effort —
unless they themselves make themselves visible.

If they show their face out of grace,
from their seed even hell becomes a garden.

What fortune belongs to that one
who sits with such a king in his chamber,

having become knee-to-knee with such a sultan,
the two of them sharing one cup at one table,

like Abu Bakr and the Chosen One in the cave,
whispering secrets into each other's ears.

Both of them entered the cave from the strangers —
the Veiler hid them from the strangers.

The one whose guardian he is —
no manner of suffering will touch him.

He becomes safe from the accidents of time —
neither danger remains for him, nor fear — know it.

Rather, both safety and fear, before others,
pass from him in both worlds,

because that servant has the character of the king —
like God, now he takes, now he brings.

Now he makes dead, now he makes alive,
now he makes a king, now he makes a servant.

Whomever he calls, he carries beyond the sky.
Whomever he drives away remains beneath the dust.

A deputy whose principal is God —
whatever comes from him is all good.

His crookedness is right and straight,
because he adorned the crooked as straight.

Whomever he slays, he makes alive —
satin becomes, by his command, a patched cloak.

Hell, by his decree, becomes paradise —
by his command, the thorn becomes a rose garden.

The dervishes are hidden treasures —
blessed is the one who sat with them.

The kinsman seeks the encounter of his kin —
but does just anyone come to them?

O brother, be a servant of the men of God —
circle around them like the revolving sky.

Their service is the essence of all deeds.
Whoever sees their face is in hope,

rejoicing in an expectation
that his ruin may be accepted as building.

Without certainty he walks the road,
his state sometimes good, sometimes ruined.

The gaze of the man of God has not fallen upon him —
his blind heart has not opened the two eyes of the soul.

The gaze of the man of God bestows certainty —
it bestows understanding, intellect, and faith to the self.

The light of truthfulness strikes upon you,
and that scent reaches your nostrils.

Receive the reflection of his light and be still —
do not, like an axe, cut every tree.

Do not seek the treasure of the soul from every body —
hold his hem and circle around him,

for you will see him only by his light.
You will not taste the savour of faith while faithless.

Since you have no light in your eye,
how can his light be seen by you?

If your ear were partner to awareness,
your closed eye would open through your ear.

How can you receive the secret from the perfect sheikh
when you are a clown from foolishness?

You are weak-footed and lame on the road of faith —
since you are not a man, sit down like a woman.

Sincerity is the foot — since you have no foot,
how can you traverse this road?

Giving the soul on this road is generosity —
sacrifice the soul, or else do not chatter idly.

Those lovers who are reckless and daring —
they are all in the hunt of the royal falcon.

When lovers die from the love of God,
they become alive and seize the kingdom of the soul.

Since in death they saw life,
they circled around death constantly.

All of them became nothing from existence,
choosing lowliness and intoxication.

But truly, height is within this lowliness —
the one who is in existence will be brought to nothing.

See the inverted horseshoe — understand!
Wake up quickly — why are you asleep?

For the good and evil of this world are a dream,
like a mirage that appears as water to the eye.

Is it not true that in a dream, whatever a man sees —
pleasant and unpleasant, thorn and rose —

when the interpreter tells him the meaning,
he explains the reverse of it:

"If you were sad, he says,
you will be glad — know this for certain.

And if in the dream you were dying,
know that you have won a long life."

Such is the dream of heedlessness as well —
in the end, all your joy will become grief.

When on the day of reckoning you awake
from this dream, you will see your affairs reversed.

The sleep of heedlessness is stronger than sleep —
that is like an ocean, this like a drop of water.

From this, with one shout a man awakens,
but from that, not even with a thousand shouts.

Not a single one among humankind rises
to cling from selfhood to God.

The prophets' throats were seized with shouting
until even stone was amazed at the shouting.

It had no effect on the heedless —
from such shouting they gained no awareness.

The shouting showed them a flood as a mirage,
for they were all drowned in sleep.

The saints too are in shouting and lamentation,
calling the sleepers toward God.

Not one among them awakens —
alas, this terrible sleep without quarter!

What sleep is this, O Lord, this delusion,
that no one awakens from it?

All these cries and shouts and roars —
not one of them entered a single ear.

Their life came to its end, and not one breath
had any effect upon them — that breath

from which the dead receive life —
their souls found no salvation at all.

Colophon

Good Works Translation. Translated from Classical Persian by Dorjé (NTAC Liberation Translator, run 214), April 2026.

Source: Ganjoor Digital Library (ganjoor.net), Sultan Walad (poet ID 91), Valadnama (category 2294), Sections 51–55. Accessed April 7, 2026.

Blood Rule: CLEAN. Independently translated from Classical Persian. No English translation of the Valadnama exists anywhere — there is nothing to paraphrase. The English comes from reading the Persian.

Note: Section 47 of the Ganjoor edition (translated as Section 47 in the previous batch) contains six couplets of Arabic verse. The Arabic continues intermittently in these sections. All Arabic verses have been translated from the Arabic. Classical Persian mathnawis regularly embed Arabic poetry for emphasis or scholarly authority — Sultan Walad follows this convention throughout.

Scribal credit: Dorjé (རྡོ་རྗེ), Liberation Translator run 214, New Tianmu Anglican Church. The fourteenth hand on the poem.

🌲

Source Text: ولدنامه — بخش‌های ۵۱ تا ۵۵

Classical Persian source text from the Ganjoor Digital Library (ganjoor.net). Sultan Walad (سلطان ولد, 1226–1312 CE), Valadnama (ولدنامه). Presented for reference and verification.

بخش ۵۱

گفت من نیکخواه ایشانم
مهربان با همه چو خویشانم

« این سزای من است و کردارم
عوض گل خلند چون خارم

وای بر قوم اگر کنم نفرین
همه را مال و سر رود هم دین »

راستین شیخ همچو سر باشد
غیر او قالب بشر باشد

زنده بی سر کسی کجا ماند ؟
پای بی سر ره از کجا داند ؟

دست و پایی که شد جدا از تن
گرچه جنبد ولی ندارد فن

جنبش از وی رود شود ساکن
عضو مرده یقین بود ساکن

خلق بی‌دین بدان جدا ز سرند
نقش‌شان چون بشر ولیک خرند

زندگی‌شان دراز خود نکشد
ملک الموت جمله را بکشد

سر بریده اگر شود جنبان
تو در آن حال ساکنش می‌دان

زانکه هر جنبشی که بی‌مدد است
زود ساکن شود چو بیصدد است

وقت جنبش ورا تو ساکن بین
هرچه مقدور گشت کائن بین

اهل دل را حیاتشان باقی‌ست
جانشان هم شراب و هم ساقی‌ست

مرگ ایشان چو نقل از خانه است
رفتن از جان به سوی جانانه است

صدر جنت شده است جای همه
حق در آن گشته کدخدای همه

مدتی بود خانه شان دنیا
مرگشان باز برد در عقبی

اینچنین مرگ را مگوی تو مرگ
بلکه گو بینوا رسید به برگ

خشمگین شد از آن گروه لئیم
گشت واقف ز راز شیخ علیم

هر دو با هم ز قوم گردیدند
صحبت جمله را چو گردیدند

ره ندادند دیگر ایشان را
آن لئیمان کور بیجان را

مدتی چون بر این حدیث گذشت
جمله را خشک گشت روضه و کشت

مدد از حق بدو بریده شد آن
لاجرم بر نرست در بستان

همه گشتند سرد از آن گرمی
رویشان سخت شد ز بی‌شرمی

معرفتشان نماند و بسته شدند
همگان دل‌فکار و خسته شدند

روزشان گشت همچو شب تاریک
گردن جمله شد ز غم باریک

روزها شیخ را نمی‌دیدند
همه شب خواب بد همی‌دیدند

آخر کار جمله دانستند
همچو ماتم زده بهم شستند

هر یکی دست خود همی‌خایید
از دلش غصه ها همی‌زایید

گفته با هم « اگر چنین ماند
چه شود حال ما خدا داند ؟

پیش از آنکه رویم جمله ز دست
چاره سازیم تا رهیم ز شست

سوی ایشان رویم توبه کنان
وصل جوییم تا رود هجران »

همه جمع آمدند بر در او
می‌نهادند بر زمین سر و رو

بخش ۵۲

گفته از صدق ما غلامانیم
شاه خود را بعشق جویانیم

عاشقانیم سوی دوست رویم
آن اوییم پس بَرِ که رویم

لابه ها کرده زین نسق شب و روز
با دو چشم پر آب از سرِ سوز

گریۀ زارشان چو رفت از حد
بانگ و افغانشان گذشت از عد ّ

اشک چشمانشان چو جیحون شد
جانهاشان ز هجر پر خون شد

چونکه دشمن بجانشان نگریست
کرد رحمت بر آن گروه و گریست

سنگ چون موم شد ز آتششان
بلکه بگداخت شد چو آب روان

چون شنیدند هر دو زاری را
ساز کردند چنگ یاری را

در گشادند و راهشان دادند
قفل های ببسته بگشادند

توبه هاشان قبول شد آن دم
شاد گشتند و رفت از ایشان غم

باز خوش پر و بال بگشادند
باز از نو ز مادران زادند

باز از نو جهان جان دیدند
خویش را بی جسد روان دیدند

حکمت از سینه شان بجوش آمد
عوض جهل عقل و هوش آمد

همه ظلمت بدند نور شدند
همه ماتم بدند سور شدند

خار انکارشان شده گلشن
شب تاریکشان چو مه روشن

همه گشتند صافی و چالاک
چون ملک رفته جمله بر افلاک

همه را گشت چشمها بینا
همه عالم شدند بر اسما

باز مقبول آن دو شاه شدند
باز ایمن در آن پناه شدند

سر آن رشته را که گم شده بود
یافتند و زیانشان شد سود

بندۀ شه صلاح دین گشتند
باز عشق ورا رهین گشتند

شیخ شد باز از همه خشنود
باز از نو گناهشان بخشود

دادشان از کرم عطائی نو
از رخ خوب خود لقائی نو

عمرِ دَه روزشان هزاران شد
بلکه خود بیشمار و پایان شد

کفرشان را ز لطف کرد ایمان
جان جمله رسید در جانان

جانشان از بلای هجر رهید
باز هر عاشقی بوصل رسید

درد از درد دوست صاف شود
مسِ دون زر کی از گزاف شود

کیمیا هر کسی نداند ساخت
علم عشق کم کسی افراخت

کیمیا چیست سر فدا کردن
دائماً رو بمرگ آوردن

کیمیا دان که کشتن نفس است
هرکه کشتش ز حبس هستی رست

کیمیا مردن است چون مردی
صاف نوشی شراب بی دردی

مرده شو زیر پای مرد خدا
تا شوی زنده و رَوی بالا

نظرش هست کیمیای جلال
مس تو زر شود از او در حال

سوی بی‌سوی کم سواری تاخت
در ره عشق نادری سر باخت

هر که سر باخت او شود سرور
زنده باشد همیشه بی پیکر

سر بی سر سزای افسار است
سر بی سر شه و جهاندار است

بخش ۵۳

هرکه او پیشتر ز مرگ بمرد
زنده گشت از خدا و جان را برد

رمز موتوا رسول از آن فرمود
خنک او را که امر حق بشنود

مردنش زندگی جاوید است
گر سها بود به ز خورشید است

هرکه او مرد پیشتر از مرگ
گر گدا بود یافت صد بر و برگ

در لقا رفت و از فنا برهید
وز چنین دام پر عنا بجهید

زین جهان فنا چو کرد سفر
گشت ایمن ز سوز نار سقر

صدر جنت شدش همین جا جا
نسیه ‌ اش نقد شد ز داد خدا

پیش او شد معاینه موعود
گشت موجود هرچه بد مفقود

نفس و هم مال را بحق چو فروخت
برد جنت عوض وزان افروخت

در چنین بیع چون که کرد او سود
گشت جانش غنی و خوش آسود

مرگ تبدیل خلق بد باشد
خلق بد غفلت از احد باشد

نی تواضع بخلق و خوش بودن
دوستان را بلطف افزودن

آنچنان خلق این جهانی است
بهر این خلق و زندگانی است

خلق نیکو بحق مؤانست است
این چنین خلق از مجانست است

روز و شب در حضور و در طاعت
یافتن صد سرور و صد راحت

دایم از صدق و عشق بالیدن
روز و شب ز اشتیاق نالیدن

غرضم زین نماز ظاهر نیست
آن نداند کسی که طاهر نیست

بخش ۵۴

هر نبی را جدا نمازی بود
جمله را گرچه یک نیازی بود

آن نیازو نماز روحانی
که بده است آن چو روح پنهانی

هر زمانی بصورتی بنمود
می جان را بهر قدح پیمود

گه بدیگ و گهی بکاسه و جام
تا رسد در دهان و اندر کام

کاسه و کوزه عین می نبود
گرچه در کاسه ها و کوزه رود

کاسه مبدل شود ولی می نی
همه میرند جز خدا حی نی

گرچه صورت بدل شود بجهان
هست معنی یک و نگردد آن

کوزه و ساغر ار بود دیگر
می صافی کجا شود دیگر

از قدم بود این نماز بدان
گرچه بنمود آدمش بجهان

بعد هر دور گشت صورت آن
لیک معنی نگشت نیک بدان

آن نماز ار تو را بود در جان
زنده باشی همیشه جاویدان

غیر طاعت تو را نباید هیچ
عیش دنیا تو را نپاید هیچ

این بود خلق نیک تا دانی
غیر این خود بود گران جانی

دمبدم از خودی همیکاهی
تا شود از خدات آگاهی

تا نمانی تو و نماند او
بی حجاب دوی نماید رو

که من و ما حجاب این راه است
پردۀ بارگاه الله است

من و ما چیست گر نمیدانی
بشنو از من مکن گرانجانی

بد و نیکی که آن نه بهر خداست
تو یقین دان که آنهمه من و ماست

منزل آخرین بود وحدت
تا نمیری تو کی شود وحدت

هرکه پیش از فنا کند شیخی
قند او را اثر بود تلخی

همچو مردی که نان و سیر خورد
هر دمی نام عود و مشک برد

بوی آن سیر در مشام آید
گرچه ذو لفظ مش گ میزاید

بخلافش یکی دهان پر مشگ
بوی مشگ آید ار چه گوید پشگ

ور نگوید که سیر از آن گفتار
بزند بر تو بوی مشگ تتار

روح چون پاک شد زوصف بشر
بدو نیک ورا چو مشگ شمر