جان‌شناسان از عددها فارغ‌اند ** غرقه‌ی دریای بی‌چونند و چند
They that know the spirit are free from numbers (plurality): they are sunk in the Sea that is without quality or quantity.
جان شو و از راه جان جان را شناس ** یار بینش شو نه فرزند قیاس
Become spirit and know spirit by means of spirit: become the friend of vision (clairvoyant), not the child of ratiocination.
چون ملک با عقل یک سررشته‌اند ** بهر حکمت را دو صورت گشته‌اند
Forasmuch as the Angel is one in origin with Intelligence, (and) they have (only) become two (different) forms for the sake of (the Divine) Wisdom—
آن ملک چون مرغ بال و پر گرفت ** وین خرد بگذاشت پر و فر گرفت
The Angel assumed wings and pinions like a bird, while this Intelligence left wings (behind) and assumed (immaterial) splendour—
لاجرم هر دو مناصر آمدند ** هر دو خوش رو پشت همدیگر شدند3195
Necessarily both became co-adjutors: both the beauteous ones became a support to one another.
هم ملک هم عقل حق را واجدی ** هر دو آدم را معین و ساجدی
The Angel as well as the Intelligence is a finder of God: each of the twain is a helper and worshipper of Adam.
نفس و شیطان بوده ز اول واحدی ** بوده آدم را عدو و حاسدی
The Flesh (nafs) and the Devil have (also) been (essentially) one from the first, and have been an enemy and envier of Adam.
آنک آدم را بدن دید او رمید ** و آنک نور متمن دید او خمید
He that regarded Adam as a body fled (from him in disdain), while he that regarded (him as) the trusty Light bowed (in worship).
آن دو دیده‌روشنان بودند ازین ** وین دو را دیده ندیده غیر طین
Those two (the Angel and the Intelligence) were (made) clairvoyant by this (Adam), while the eye of these two (the Flesh and the Devil) saw nothing but clay.
این بیان اکنون چو خر بر یخ بماند ** چون نشاید بر جهود انجیل خواند3200
This discourse is now left (floundering) like an ass on the ice, since it is not fitting to recite the Gospel to Jews.
کی توان با شیعه گفتن از عمر ** کی توان بربط زدن در پیش کر
How can one speak of ‘Umar to Shí‘ites? How can one play a lute before the deaf?
لیک گر در ده به گوشه یک کسست ** های هویی که برآوردم بسست
But if there is any one (hidden) in a nook in the village, the hue and cry that I have raised is enough.
مستحق شرح را سنگ و کلوخ ** ناطقی گردد مشرح با رسوخ
To him that is worthy to (hear) the exposition, stones and brickbats become an articulate and well-grounded exponent.
بیان آنک حق تعالی هرچه داد و آفرید از سماوات و ارضین و اعیان و اعراض همه باستدعاء حاجت آفرید خود را محتاج چیزی باید کردن تا بدهد کی امن یجیب المضطر اذا دعاه اضطرار گواه استحقاقست
Explaining that whatsoever God most High bestowed and created— the heavens and the earths and the substances and the accidents— He created all (this) at the demand of need, and that one must make one's self in need of a thing, so that He may bestow it; for “… Or He who answers the sorely distressed when he calls unto Him?” Sore distress is the evidence of worthiness (to receive the Divine bounty).
آن نیاز مریمی بودست و درد ** که چنان طفلی سخن آغاز کرد
’Twas Mary's want and pain that made such a babe (as Jesus) begin to speak (in the cradle).
جزو او بی او برای او بگفت ** جزو جزوت گفت دارد در نهفت3205
Part of her spoke on her behalf without her: every part of thee hath speech in secret.
دست و پا شاهد شوندت ای رهی ** منکری را چند دست و پا نهی
Thy hands and feet become witnesses (against thee), O slave: how long wilt thou set hand and foot (strenuously apply thyself) to denial?
ور نباشی مستحق شرح و گفت ** ناطقه‌ی ناطق ترا دید و بخفت
And if thou art not worthy of (hearing) the exposition and the speech, the rational soul of the speaker saw thee (to be unworthy) and went to sleep (refrained from action).
هر چه رویید از پی محتاج رست ** تا بیابد طالبی چیزی که جست
Whatsoever grew has grown for the sake of the needy, in order that a seeker may find the thing he sought.
حق تعالی گر سماوات آفرید ** از برای دفع حاجات آفرید
If God most High has created the heavens, He has created them for the purpose of removing needs.
هر کجا دردی دوا آنجا رود ** هر کجا فقری نوا آنجا رود3210
Wherever a pain is, the cure goes thither; wherever a poverty is, the provision goes thither.
هر کجا مشکل جواب آنجا رود ** هر کجا کشتیست آب آنجا رود
Wherever a difficult question is, the answer goes thither; wherever a ship is, the water goes thither.
آب کم جو تشنگی آور بدست ** تا بجوشد آب از بالا و پست
Do not seek the water, (but) get thirst, so that the water may gush forth from above and below.
تا نزاید طفلک نازک گلو ** کی روان گردد ز پستان شیر او
Until the tender-throated babe is born, how should the milk for it begin to flow from the (mother's) breast?
رو بدین بالا و پستیها بدو ** تا شوی تشنه و حرارت را گرو
Go, run on these hills and dales, to the end that thou mayst become thirsty and a prey to heat;
بعد از آن بانگ زنبور هوا ** بانگ آب جو بنوشی ای کیا3215
After that, from the noise of the hornet of the air (the thundercloud) thou wilt hear the noise of the water of the stream, O king.
حاجت تو کم نباشد از حشیش ** آب را گیری سوی او می‌کشیش
Thy need is not less than (that of) dry plants: thou takest water and art drawing it towards them;
گوش گیری آب را تو می‌کشی ** سوی زرع خشک تا یابد خوشی
Thou takest the water by the ear and drawest it towards the dry crops that they may obtain refreshment.
زرع جان را کش جواهر مضمرست ** ابر رحمت پر ز آب کوثرست
For the spiritual crops, whose essences are concealed, the cloud of (Divine) mercy is full of the water of Kawthar.
تا سقاهم ربهم آید خطاب ** تشنه باش الله اعلم بالصواب
In order that (the words) their Lord gave them to drink may be addressed (to thee), be thirsty! God best knoweth the right course.
آمدن آن زن کافر با طفل شیرخواره به نزدیک مصطفی علیه السلام و ناطق شدن عیسی‌وار به معجزات رسول صلی الله علیه و سلم
How the unbelieving woman came to Mustafá (Mohammed), on whom be peace, with a sucking babe, and how it spoke, like Jesus, of the miracles of the Prophet, God bless and save him!
هم از آن ده یک زنی از کافران ** سوی پیغامبر دوان شد ز امتحان3220
A woman of the same village, one of the unbelievers, ran to the Prophet for the sake of testing (him).
پیش پیغامبر در آمد با خمار ** کودکی دو ماه زن را بر کنار
She came in to the Prophet, (her face covered) with the veil: the woman had a two months old infant in her lap.
گفت کودک سلم الله علیک ** یا رسول الله قد جنا الیک
The child said, “God give peace unto thee, O Messenger of Allah! We have come to thee.”
مادرش از خشم گفتش هی خموش ** کیت افکند این شهادت را بگوش
Its mother said to it angrily, “Hey, be silent! Who put this testimony into thine ear?
این کیت آموخت ای طفل صغیر ** که زبانت گشت در طفلی جریر
Who taught thee this, O little child, so that thy tongue became fluent in infancy?”
گفت حق آموخت آنگه جبرئیل ** در بیان با جبرئیلم من رسیل3225
It replied, “God taught (me), then Gabriel: I am Gabriel's accompanist in (this) declaration.”
گفت کو گفتا که بالای سرت ** می‌نبینی کن به بالا منظرت
She said, “Where (is Gabriel)?” It replied, “Above thy head: dost not thou see? Turn thine eye aloft.
ایستاده بر سر تو جبرئیل ** مر مرا گشته به صد گونه دلیل
Gabriel is standing above thee: to me he has become a guide in a hundred diverse ways.”
گفت می‌بینی تو گفتا که بلی ** بر سرت تابان چو بدری کاملی
She said, “Dost thou see (him)?” “Yes,” it replied; “(I see him) shining above thee like a perfect full-moon.
می‌بیاموزد مرا وصف رسول ** زان علوم می‌رهاند زین سفول
He is teaching me the qualities of the Prophet and delivering me by means of that sublimity from this degradation.”
پس رسولش گفت ای طفل رضیع ** چیست نامت باز گو و شو مطیع3230
Then said the Prophet to it (the infant), “O sucking child, what is thy name? Say (it) forth and comply (with my request).”
گفت نامم پیش حق عبدالعزیز ** عبد عزی پیش این یک مشت حیز
“‘Abdu ’l-‘Azíz,” said the child, “is my name with God; (but) ‘Abd-i ‘Uzzá with this handful of reprobates.
من ز عزی پاک و بیزار و بری ** حق آنک دادت این پیغامبری
I am clear and free and quit of ‘Uzzá, (I swear it) by the truth of Him who gave thee this prophethood.”
کودک دو ماهه همچون ماه بدر ** درس بالغ گفته چون اصحاب صدر
The two months old child, (illumined) like the full-moon, pronounced the discourse of an adult, as those who occupy the seat of honour.
پس حنوط آن دم ز جنت در رسید ** تا دماغ طفل و مادر بو کشید
Then at that instant arrived balm from Paradise, so that the brain of child and mother drew in the scent.
هر دو می‌گفتند کز خوف سقوط ** جان سپردن به برین بوی حنوط3235
Both (of them) were saying, “For fear of falling (from that high estate), ’tis best to surrender one's soul to the scent of this balm.”
آن کسی را کش معرف حق بود ** جامد و نامیش صد صدق زند
As for that one whom God endows with knowledge, things inanimate and growing (living) utter a hundred expressions of belief in him.
آنکسی را کش خدا حافظ بود ** مرغ و ماهی مر ورا حارس شود
As for that one whom God protects, birds and fish become his guardians.
ربودن عقاب موزه‌ی مصطفی علیه السلام و بردن بر هوا و نگون کردن و از موزه مار سیاه فرو افتادن
How an eagle seized the boot of the Prophet, on whom be peace, and carried it into the air and turned it upside down, and how a black serpent dropped down from the boot.
اندرین بودند کواز صلا ** مصطفی بشنید از سوی علا
They were thus engaged, when Mustafá (Mohammed) heard from aloft the call to the ritual prayer.
خواست آبی و وضو را تازه کرد ** دست و رو را شست او زان آب سرد
He asked for water and renewed the ablution: he washed his hands and face with that cold water.
هر دو پا شست و به موزه کرد رای ** موزه را بربود یک موزه‌ربای3240
He washed both his feet and gave attention to (was about to take) his boot: a boot-snatcher carried off the boot.