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4
986-1010

  • آمد از غم بر در کعبه بسوز ** کای خبیر از سر شب وز راز روز
  • In his grief he came ardently to the door of the Ka‘ba, saying, “O Thou that knowest the secret of night and the mystery of day,

  • خویشتن را من نمی‌بینم فنی ** تا بود هم‌راز تو هم‌چون منی
  • I see not any accomplishment in myself, that one like me should be Thy confidant.

  • خویشتن را من نمی‌بینم هنر ** تا شوم مقبول این مسعود در
  • I see not any merit in myself, that I should be accepted of this auspicious door,

  • یا سر و سجده‌ی مرا قدری بود ** یا باشکم دولتی خندان شود
  • Or that my (bowed) head and my prostration (in prayer) should have any worth, or that because of my tears any fortune should smile (upon me);

  • لیک در سیمای آن در یتیم ** دیده‌ام آثار لطفت ای کریم 990
  • But in the countenance of that unique Pearl (Mohammed) I have beheld the signs of Thy grace, O Bounteous One;

  • که نمی‌ماند به ما گرچه ز ماست ** ما همه مسیم و احمد کیمیاست
  • For he doth not resemble us, though he is of us: we all are (as) the copper, while Ahmad (Mohammed) is the Elixir.

  • آن عجایبها که من دیدم برو ** من ندیدم بر ولی و بر عدو
  • The wondrous things that I have seen in him I have not seen in friend or enemy.

  • آنک فضل تو درین طفلیش داد ** کس نشان ندهد به صد ساله جهاد
  • None, (even) with a hundred years' endeavour, would (be able to) indicate that which Thy bounty has bestowed on him in childhood.

  • چون یقین دیدم عنایتهای تو ** بر وی او دریست از دریای تو
  • Since I saw with (intuitive) certainty Thy favours towards him, (I know that) he is a pearl of Thy sea.

  • من هم او را می شفیع آرم به تو ** حال او ای حال‌دان با من بگو 995
  • Him I bring (forward) to plead with Thee: tell me his plight, O Thou who knowest (every) plight!”

  • از درون کعبه آمد بانگ زود ** که هم‌اکنون رخ به تو خواهد نمود
  • From within the Ka‘ba came at once a cry, “Even now he will show his face unto thee.

  • با دو صد اقبال او محظوظ ماست ** با دو صد طلب ملک محفوظ ماست
  • He is blessed by Us with two hundred felicities, he is guarded by Us with two hundred troops of angels.

  • ظاهرش را شهره‌ی گیهان کنیم ** باطنش را از همه پنهان کنیم
  • We make his outward (appearance) celebrated in the world; We make his inward (reality) to be hidden from all.

  • زر کان بود آب و گل ما زرگریم ** که گهش خلخال و گه خاتم بریم
  • The water and clay was (like) gold of the mine: We are the goldsmith; for We carve it now into an anklet, now into a seal.

  • گه حمایلهای شمشیرش کنیم ** گاه بند گردن شیرش کنیم 1000
  • Now We make it the shoulder-belt for a sword, now the chain on the neck of a lion.

  • گه ترنج تخت بر سازیم ازو ** گاه تاج فرقهای ملک‌جو
  • Now We fashion from it the ball (on the top) of a throne, now the diadem on the heads (of them) that seek empire.

  • عشقها داریم با این خاک ما ** زانک افتادست در قعده‌ی رضا
  • We have great affections towards this earth, because it lies in the posture of acquiescence.

  • گه چنین شاهی ازو پیدا کنیم ** گه هم او را پیش شه شیدا کنیم
  • Now We produce from it a (spiritual) king like this; now We make it frenzied (with love) in the presence of the king:

  • صد هزاران عاشق و معشوق ازو ** در فغان و در نفیر و جست و جو
  • On account of him hundreds of thousands of lovers and loved ones are in lamentation and outcry and search.

  • کار ما اینست بر کوری آن ** که به کار ما ندارد میل جان 1005
  • This is Our work, to the confusion of that one who hath no spiritual inclination towards Our work.

  • این فضیلت خاک را زان رو دهیم ** که نواله پیش بی‌برگان نهیم
  • We confer this eminence on the earth for the same reason that We place a portion of food before the destitute,

  • زانک دارد خاک شکل اغبری ** وز درون دارد صفات انوری
  • Because the earth has the external form of dunness, while inwardly it has the qualities of luminosity.

  • 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)!’