آنک کس بود و شهنشاه کسان ** عقل صد چون قلزمش هر جا رسان
(But) he who was a personage and the Emperor of (all) personages, he whose oceanic mind reaches every place—
وحیش آمد رحم حق غم‌خوار شد ** که فلان مشتاق تو بیمار شد
To him came the (Divine) inspiration: God's Mercy sympathised (with Hilál), saying (to the Prophet), “Such-and-such an one who longs for thee is fallen sick.”
مصطفی بهر هلال با شرف ** رفت از بهر عیادت آن طرف 1155
(Thereupon) Mustafá went thither to pay a visit to the noble Hilál.
در پی خورشید وحی آن مه دوان ** وآن صحابه در پیش چون اختران
The (Prophetic) Moon was running behind the Sun of inspiration, while the Companions followed behind him, like the stars.
ماه می‌گوید که اصحابی نجوم ** للسری قدوه و للطاغی رجوم
The Moon is saying, “My Companions are stars—a model for (those who follow them in) the night-journey, and missiles hurled at the disobedient.”
میر را گفتند که آن سلطان رسید ** او ز شادی بی‌دل و جان برجهید
(When) the Amír was told of the arrival of that (spiritual) Sultan, he sprang up, beside himself with joy;
برگمان آن ز شادی زد دو دست ** کان شهنشه بهر او میر آمدست
He clapped his hands joyously, thinking that the (spiritual) Emperor had come on his account.
چون فرو آمد ز غرفه آن امیر ** جان همی‌افشاند پامزد بشیر 1160
When the Amír came down from the upper chamber, he was ready to lavish his soul on the messenger as a reward (for the news he had brought).
پس زمین‌بوس و سلام آورد او ** کرد رخ را از طرب چون ورد او
Then he kissed the earth (before the Prophet) and gave the salaam (with great ceremony): in his delight he made his countenance like a rose.
گفت بسم‌الله مشرف کن وطن ** تا که فردوسی شود این انجمن
“In God's name,” he said, “bestow honour on the house (by entering it), so that this assembly-place may become a Paradise,
تا فزاید قصر من بر آسمان ** که بدیدم قطب دوران زمان
And that my palace may surpass heaven (in glory), saying, ‘I have seen the Pole on which Time revolves.’”
گفتش از بهر عتاب آن محترم ** من برای دیدن تو نامدم
The venerable (Prophet) said to him by way of rebuke, “I have not come to visit you.”
گفت روحم آن تو خود روح چیست ** هین بفرما کین تجشم بهر کیست 1165
He replied, “My spirit belongs to thee—what, indeed, is my spirit (before thee)? Oh, say on whose account is this solicitude?—
تا شوم من خاک پای آن کسی ** که به باغ لطف تستش مغرسی
That I may become dust for the feet of the person who is planted in the orchard of thy favour.”
پس بگفتش کان هلال عرش کو ** هم‌چو مهتاب از تواضع فرش کو
Then he (the Prophet) said to him, “Where is that New-moon (Hilál) of the highest heaven? Where is he that in his humility is spread as moonbeams (like a carpet on the ground)?—
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.