هر که با خود بهر حق باشد به جنگ ** تا شود معنیش خصم بو و رنگ
Whoso is at war with himself for God's sake, to the end that his (inward) reality may become the opponent of (mere) scent and colour,
ظلمتش با نور او شد در قتال ** آفتاب جانش را نبود زوال
(If) his darkness is in combat with his light, the sun of his spirit will never set.
هر که کوشد بهر ما در امتحان ** پشت زیر پایش آرد آسمان
Whoso shall strive in tribulation for Our sake, Heaven will put its back under (will support) his feet.”
ظاهرت از تیرگی افغان کنان ** باطن تو گلستان در گلستان
Your outward (form) is wailing because of the darkness; your inward (spirit) is (like) roses within roses.
قاصد او چون صوفیان روترش ** تا نیامیزند با هر نورکش1025
It (your outward form) is purposely like Súfís (who are) sour-faced (sad and mournful) in order that they may not mix with every one that quenches the (inner) light.
عارفان روترش چون خارپشت ** عیش پنهان کرده در خار درشت
Like the hedgehog, the sour-faced knowers (of God) have hidden their (spiritual) pleasures in rough prickles (of austerity).
باغ پنهان گرد باغ آن خار فاش ** کای عدوی دزد زین در دور باش
The orchard is hidden, (while) around the orchard those thorns are plainly seen, saying, “O thievish foe, keep far from this gate!”
خارپشتا خار حارس کرده‌ای ** سر چو صوفی در گریبان برده‌ای
O hedgehog, you have made the prickles your guardian and, like a Súfí, have buried your head in your bosom,
تا کسی دوچار دانگ عیش تو ** کم شود زین گلرخان خارخو
That none of these rose-cheeked thorn-natured ones may encounter (become acquainted with) a farthing (the least part) of your pleasure.
طفل تو گرچه که کودک‌خو بدست ** هر دو عالم خود طفیل او بدست1030
“Though thy infant (Mohammed) is childish, verily both the worlds are his parasites (attendants).
ما جهانی را بدو زنده کنیم ** چرخ را در خدمتش بنده کنیم
We make a (whole) world living through him; We make Heaven a slave in his service.”
گفت عبدالمطلب کین دم کجاست ** ای علیم السر نشان ده راه راست
‘Abdu ’l-Muttalib said, “Where is he now? O Thou that knowest the secret (of all things), point out the right way!”
نشان خواستن عبدالمطلب از موضع محمد علیه‌السلام کی کجاش یابم و جواب آمدن از اندرون کعبه و نشان یافتن
How ‘Abdu ’l-Muttalib asked for a clue to the place where Mohammed was—peace be upon him!—saying, "Where shall I find him?" and how he was answered from within the Ka‘ba and obtained the clue.
از درون کعبه آوازش رسید ** گفت ای جوینده آن طفل رشید
A voice reached him from within the Ka‘ba. It said, “O seeker, that righteous child
در فلان وادیست زیر آن درخت ** پس روان شد زود پیر نیکبخت
Is in such and such a wadi beneath yonder tree.” Then the good-fortuned old man at once set out.
در رکاب او امیران قریش ** زانک جدش بود ز اعیان قریش1035
At his stirrup (were) the princes of Quraysh, for his (Mohammed's) grandfather was one of the notables of Quraysh.
تا به پشت آدم اسلافش همه ** مهتران بزم و رزم و ملحمه
All his (Mohammed's) ancestors (reaching back) to the loins of Adam (were) lords in feast and fray and the carnage of battle.
این نسب خود پوست او را بوده است ** کز شهنشاهان مه پالوده است
This lineage is (applicable) only to his husk (body), which is strained pure (in descent) from mighty emperors.
مغز او خود از نسب دورست و پاک ** نیست جنسش از سمک کس تا سماک
His kernel, in sooth, is remote from lineage, and unsoiled (by contamination with mankind): none is its congener from the Fish to Arcturus.
نور حق را کس نجوید زاد و بود ** خلعت حق را چه حاجت تار و پود
None seeks (to know) the birth and (coming into) existence of the Light of God: what need of warp and woof hath God's robe of honour?
کمترین خلعت که بدهد در ثواب ** بر فزاید بر طراز آفتاب1040
The meanest robe of honour that He bestows in recompense (for good works) excels the embroidered raiment of the sun.
بقیه‌ی قصه‌ی دعوت رحمت بلقیس را
The rest of the story of (the Divine) Mercy’s calling Bilqís.
خیز بلقیسا بیا و ملک بین ** بر لب دریای یزدان در بچین
“Arise, O Bilqís! Come and behold the Kingdom! Gather pearls on the shore of God’s Sea!
خواهرانت ساکن چرخ سنی ** تو بمرداری چه سلطانی کنی
Thy sisters are dwelling in the glorious Heaven: why dost thou behave like a sultan on account of (possessing) a carcase?
خواهرانت را ز بخششهای راد ** هیچ می‌دانی که آن سلطان چه داد
Dost thou know at all what noble gifts that Sultan (God) gave to thy sisters?
تو ز شادی چون گرفتی طبل‌زن ** که منم شاه و رئیس گولحن
How didst thou jubilantly take drummers (into thy service), proclaiming, ‘I am queen and mistress of the bath-stove’?”
مثل قانع شدن آدمی به دنیا و حرص او در طلب دنیا و غفلت او از دولت روحانیان کی ابنای جنس وی‌اند و نعره‌زنان کی یا لیت قومی یعلمون
Parable of Man's being contented with (the goods of) this world, and his greed in seeking (them) and his indifference to the high and blessed estate of the spiritual who are his congeners (and are) crying, "Oh, would that my people might know!"
آن سگی در کو گدای کور دید ** حمله می‌آورد و دلقش می‌درید1045
A dog saw a blind beggar in the street, and was rushing at him and tearing his cloak.