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.
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,