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6
1184-1208

  • 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.