آن شهی در بندگی پنهان شده ** بهر جاسوسی به دنیا آمده
That king who is disguised as a slave and has come (down) to this world for the purpose of spying?
تو مگو کو بنده و آخرجی ماست ** این بدان که گنج در ویرانه‌هاست
Do not say, ‘He is my slave and stableman’: know this, that he is a treasure (buried) in ruins.
ای عجب چونست از سقم آن هلال ** که هزاران بدر هستش پای‌مال 1170
Oh, I wonder to what state he has been reduced by sickness— that New-moon by which thousands of full-moons are trodden underfoot.”
گفت از رنجش مرا آگاه نیست ** لیک روزی چند بر درگاه نیست
He (the Amír) said, “I have no knowledge of his illness, but he has not been at the palace-gate for several days.
صحبت او با ستور و استرست ** سایس است و منزلش این آخرست
He keeps company with the horses and mules: he is a groom, and this stable is his dwelling-place.”
در آمدن مصطفی علیه‌السلام از بهر عیادت هلال در ستورگاه آن امیر و نواختن مصطفی هلال را رضی الله عنه
How Mustafá, on whom be peace, came into the Amír's stable to see the sick Hilál, and how he caressed Hilál, may God be pleased with him!
رفت پیغامبر به رغبت بهر او ** اندر آخر وآمد اندر جست و جو
The Prophet went eagerly into the stable (to look) for him and began to search.
بود آخر مظلم و زشت و پلید ** وین همه برخاست چون الفت رسید
The stable was dark, foul, and dirty, (but) all this vanished (from Hilál's mind) when friendship arrived.
بوی پیغامبر ببرد آن شیر نر ** هم‌چنانک بوی یوسف را پدر 1175
That fierce (spiritual) lion scented the Prophet just as the scent of Joseph was perceived by his father (Jacob).
موجب ایمان نباشد معجزات ** بوی جنسیت کند جذب صفات
Miracles are not the cause of religious faith; ’tis the scent of homogeneity that attracts (to itself) qualities (of the same kind).
معجزات از بهر قهر دشمنست ** بوی جنسیت پی دل بردنست
Miracles are (wrought) for the purpose of subjugating the foe: the scent of homogeneity is (only) for the winning of hearts.
قهر گردد دشمن اما دوست نی ** دوست کی گردد ببسته گردنی
A foe is subjugated, but not a friend: how should a friend have his neck bound?
اندر آمد او ز خواب از بوی او ** گفت سرگین‌دان درون زین گونه بو
He (Hilál) was awakened from sleep by his (the Prophet's) scent: he said (to himself), “A stable full of dung, and this kind of scent within it!”
از میان پای استوران بدید ** دامن پاک رسول بی‌ندید 1180
(Then) through the legs of the riding-beasts he saw the holy skirt of the peerless Prophet,
پس ز کنج آخر آمد غژغژان ** روی بر پایش نهاد آن پهلوان
And that (spiritual) hero came creeping out of a corner in the stable and laid his face upon his (the Prophet's) feet.
پس پیمبر روی بر رویش نهاد ** بر سر و بر چشم و رویش بوسه داد
Then the Prophet laid his face against his (Hilál's) face and kissed his head and eyes and cheeks.
گفت یا ربا چه پنهان گوهری ** ای غریب عرش چونی خوشتری
“O Lord,” he cried, “what a hidden pearl art thou! How art thou, O heavenly stranger? Art thou better?”
گفت چون باشد خود آن شوریده خواب ** که در آید در دهانش آفتاب
He (Hilál) said, “One whose sleep was disturbed (with grief), how forsooth is he when the Sun (of Prophecy) comes into his mouth?
چون بود آن تشنه‌ای کو گل چرد ** آب بر سر بنهدش خوش می‌برد 1185
The thirsty man who eats clay (to slake his thirst), how is he (when) the Water (of Life) lays him on its head (surface) and bears him happily along?
در بیان آنک مصطفی علیه‌السلام شنید کی عیسی علیه‌السلام بر روی آب رفت فرمود لو ازداد یقینه لمشی علی الهواء
[Explanation of (the following Tradition), that Mustafá (Mohammed), on whom be peace, hearing that Jesus, on whom be peace, walked on the water, said, ‘If his faith had increased, he would have walked on the air.’]
هم‌چو عیسی بر سرش گیرد فرات ** که ایمنی از غرقه در آب حیات
(How is he) whom the vast river takes on its head (surface), like Jesus, saying, ‘In the Water of Life thou art safe from drowning’?”
گوید احمد گر یقینش افزون بدی ** خود هوایش مرکب و مامون بدی
Ahmad (Mohammed) says, “Had (his) faith been greater, even the air would have carried him safely,
هم‌چو من که بر هوا راکب شدم ** در شب معراج مستصحب شدم
Like me, who rode upon the air on the night of the Ascension and sought communion (with God).”
گفت چون باشد سگی کوری پلید ** جست او از خواب خود را شیر دید
He (Hilál) said, “How is a blind filthy dog that sprang up from sleep and found itself to be a lion?—
نه چنان شیری که کس تیرش زند ** بل ز بیمش تیغ و پیکان بشکند 1190
Not such a lion as any one could shoot; nay, but (such an one that) by the terror of it sword and javelin would be shattered.
کور بر اشکم رونده هم‌چو مار ** چشمها بگشاد در باغ و بهار
The blind man, (who was) going on his belly, like a snake— (how is he when) he has opened his eyes in the garden and in spring?”
چون بود آن چون که از چونی رهید ** در حیاتستان بی‌چونی رسید
How is the “how” (contingent being) that has been freed from “how-ness” (conditionedness) and has attained unto the abounding life of “how-lessness”?
گشت چونی‌بخش اندر لامکان ** گرد خوانش جمله چونها چون سگان
He has become a dispenser of “how-ness” in the world beyond locality: all “how's” are (gathered) round his table, like dogs.
او ز بی‌چونی دهدشان استخوان ** در جنابت تن زن این سوره مخوان
He gives (throws) to them a bone from (the table of) “how-lessness.” Do thou, (being) in the state of pollution, keep silence: do not recite this Súra (of the Qur’án).
تا ز چونی غسل ناری تو تمام ** تو برین مصحف منه کف ای غلام 1195
Until thou wash thyself entirely clean of “how-ness,” do not put thy hand on this (Holy) Book, O youth.
گر پلیدم ور نظیفم ای شهان ** این نخوانم پس چه خوانم در جهان
Whether I am dirty or clean, O (spiritual) princes, if I do not recite this, then what in the world shall I recite?
تو مرا گویی که از بهر ثواب ** غسل ناکرده مرو در حوض آب
You say to me, “For the sake of the (Divine) reward, do not go into the water-tank without having washed”;
از برون حوض غیر خاک نیست ** هر که او در حوض ناید پاک نیست
(But) outside of the tank there is nothing but earth: no one who does not enter the tank is clean.
گر نباشد آبها را این کرم ** کو پذیرد مر خبث را دم به دم
If the waters have not the grace to receive filth continually,
وای بر مشتاق و بر اومید او ** حسرتا بر حسرت جاوید او 1200
Alas for the longing lover and his hope! Oh, sorrow for his everlasting sorrow!
آب دارد صد کرم صد احتشام ** که پلیدان را پذیرد والسلام
(Nay, but) the water hath a hundred graces, a hundred (noble) pities, for it receives the defiled ones (and purifies them)—and peace (be with thee)!
ای ضیاء الحق حسام‌الدین که نور ** پاسبان تست از شر الطیور
O thou Radiance of God, Husámu’ddín, the Light is thy protector from the worst of flying creatures.
پاسبان تست نور و ارتقاش ** ای تو خورشید مستر از خفاش
The Light and its ascent are thy protector, O Sun who art concealed from the bat.
چیست پرده پیش روی آفتاب ** جز فزونی شعشعه و تیزی تاب
The veil before the face of the Sun, what is it but excess of brilliance and intensity of splendour?
پرده‌ی خورشید هم نور ربست ** بی‌نصیب از وی خفاشست و شبست 1205
The veil over the Sun is just the Light of the Lord: the bat and the night have no lot therein.
هر دو چون در بعد و پرده مانده‌اند ** یا سیه‌رو یا فسرده مانده‌اند
Inasmuch as both (of them) have remained far (from the Sun) and veiled (from it), they have remained either black-faced (like Night) or cold (like the bat).
چون نبشتی بعضی از قصه‌ی هلال ** داستان بدر آر اندر مقال
Since thou hast written part of the story of the New-moon (Hilál), (now) put into words the tale of the Full-moon.
آن هلال و بدر دارند اتحاد ** از دوی دورند و از نقص و فساد
The New-moon and the Full-moon have oneness (with each other): they are far from duality and from imperfection and corruption.
آن هلال از نقص در باطن بریست ** آن به ظاهر نقص تدریج آوریست
The new-moon is inwardly free from imperfection: its apparent imperfection is (due to its) increasing gradually.
درس گوید شب به شب تدریج را ** در تانی بر دهد تفریج را 1210
Night by night it gives a lesson in gradualness, and with deliberation it produces relief (for itself).
در تانی گوید ای عجول خام ** پایه‌پایه بر توان رفتن به بام
With deliberation it says, “O hasty fool, (only) step by step can one mount to the roof.”
دیگ را تدریج و استادانه جوش ** کار ناید قلیه‌ی دیوانه جوش
Let the cooking-pot boil gradually, as a skilful (cook) does: the stew boiled in a mad hurry is of no use.
حق نه قادر بود بر خلق فلک ** در یکی لحظه به کن بی‌هیچ شک
Was not God able to create heaven in one moment by (the word) “Be”? Without any doubt (He was).
پس چرا شش روز آن را درکشید ** کل یوم الف عام ای مستفید
Why, then, O seeker of instruction, did He extend (the time) for it to six days, every day (being as long as) a thousand years?
خلقت طفل از چه اندر نه مه‌است ** زانک تدریج از شعار آن شه‌است 1215
Wherefore is the creation of a child (completed) in nine months? Because gradualness is a characteristic of (the action of) that King.
خلقت آدم چرا چل صبح بود ** اندر آن گل اندک‌اندک می‌فزود
Why was (the time occupied in) the creation of Adam forty mornings? (Because) He (God) was adding (perfections) to that clay little by little,
نه چو تو ای خام که اکنون تاختی ** طفلی و خود را تو شیخی ساختی
Not like you, O foolish one, who have rushed forward just now: you are a child, and you have made yourself out to be an Elder.