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4
1008-1032

  • ظاهرش با باطنش گشته به جنگ ** باطنش چون گوهر و ظاهر چو سنگ
  • Its outward (appearance) has come to be at war with its inward (reality): its inward is like a jewel and its outward like a (common) stone.

  • ظاهرش گوید که ما اینیم و بس ** باطنش گوید نکو بین پیش و پس
  • Its outward says, ‘We are this, and no more’; its inward says, ‘Look well before and behind!’

  • ظاهرش منکر که باطن هیچ نیست ** باطنش گوید که بنماییم بیست 1010
  • Its outward is denying (and says) that the inward is naught; its inward says, ‘We will show (thee the truth): wait (and see)!’

  • ظاهرش با باطنش در چالش‌اند ** لاجرم زین صبر نصرت می‌کشند
  • Its outward and its inward are in strife: necessarily they are drawing (Divine) aid from this patient endurance.

  • زین ترش‌رو خاک صورتها کنیم ** خنده‌ی پنهانش را پیدا کنیم
  • We make the forms (of existence) from this sour-faced earth: We make manifest its hidden laughter,

  • زانک ظاهر خاک اندوه و بکاست ** در درونش صد هزاران خنده‌هاست
  • For (though) outwardly the earth is (all) sorrow and tears, within it there are hundreds of thousands of laughters.

  • کاشف السریم و کار ما همین ** کین نهانها را بر آریم از کمین
  • We are the Revealer of the mystery, and Our work is just this, that We bring forth these hidden things from concealment.

  • گرچه دزد از منکری تن می‌زند ** شحنه آن از عصر پیدا می‌کند 1015
  • Although the thief is mute in denial (of his theft), the magistrate brings it to light by torture.

  • فضلها دزدیده‌اند این خاکها ** تا مقر آریمشان از ابتلا
  • These (diverse) earths have stolen (Our) favours, so that through affliction We may bring them to confess.

  • بس عجب فرزند کو را بوده است ** لیک احمد بر همه افزوده است
  • Many is the wondrous child that it (the earth) hath had, but Ahmad (Mohammed) hath surpassed them all.

  • شد زمین و آسمان خندان و شاد ** کین چنین شاهی ز ما دو جفت زاد
  • Earth and Heaven laugh and rejoice, saying, ‘From us two (who are) joined in wedlock such a king is born!’

  • می‌شکافد آسمان از شادیش ** خاک چون سوسن شده ز آزادیش
  • Heaven is bursting for joy of him; earth is become like the lily on account of his purity.

  • ظاهرت با باطنت ای خاک خوش ** چونک در جنگ‌اند و اندر کش‌مکش 1020
  • Since thy outward and thy inward, O fair earth, are at war and (engaged) in struggling (with each other)—

  • 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 نورکش 1025
  • 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 بدست 1030
  • “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.