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 بیست1010
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 می‌کند1015
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 کش‌مکش1020
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 نورکش1025
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 بدست1030
“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.
از درون کعبه آوازش رسید ** گفت ای جوینده آن طفل رشید
A voice reached him from within the Ka‘ba. It said, “O seeker, that righteous child
در فلان وادیست زیر آن درخت ** پس روان شد زود پیر نیکبخت
Is in such and such a wadi beneath yonder tree.” Then the good-fortuned old man at once set out.
در رکاب او امیران قریش ** زانک جدش بود ز اعیان قریش1035
At his stirrup (were) the princes of Quraysh, for his (Mohammed's) grandfather was one of the notables of Quraysh.
تا به پشت آدم اسلافش همه ** مهتران بزم و رزم و ملحمه
All his (Mohammed's) ancestors (reaching back) to the loins of Adam (were) lords in feast and fray and the carnage of battle.
این نسب خود پوست او را بوده است ** کز شهنشاهان مه پالوده است
This lineage is (applicable) only to his husk (body), which is strained pure (in descent) from mighty emperors.
مغز او خود از نسب دورست و پاک ** نیست جنسش از سمک کس تا سماک
His kernel, in sooth, is remote from lineage, and unsoiled (by contamination with mankind): none is its congener from the Fish to Arcturus.
نور حق را کس نجوید زاد و بود ** خلعت حق را چه حاجت تار و پود
None seeks (to know) the birth and (coming into) existence of the Light of God: what need of warp and woof hath God's robe of honour?
کمترین خلعت که بدهد در ثواب ** بر فزاید بر طراز آفتاب1040
The meanest robe of honour that He bestows in recompense (for good works) excels the embroidered raiment of the sun.
بقیه‌ی قصه‌ی دعوت رحمت بلقیس را
The rest of the story of (the Divine) Mercy’s calling Bilqís.
خیز بلقیسا بیا و ملک بین ** بر لب دریای یزدان در بچین
“Arise, O Bilqís! Come and behold the Kingdom! Gather pearls on the shore of God’s Sea!
خواهرانت ساکن چرخ سنی ** تو بمرداری چه سلطانی کنی
Thy sisters are dwelling in the glorious Heaven: why dost thou behave like a sultan on account of (possessing) a carcase?
خواهرانت را ز بخششهای راد ** هیچ می‌دانی که آن سلطان چه داد
Dost thou know at all what noble gifts that Sultan (God) gave to thy sisters?
تو ز شادی چون گرفتی طبل‌زن ** که منم شاه و رئیس گولحن
How didst thou jubilantly take drummers (into thy service), proclaiming, ‘I am queen and mistress of the bath-stove’?”
مثل قانع شدن آدمی به دنیا و حرص او در طلب دنیا و غفلت او از دولت روحانیان کی ابنای جنس وی‌اند و نعره‌زنان کی یا لیت قومی یعلمون
Parable of Man's being contented with (the goods of) this world, and his greed in seeking (them) and his indifference to the high and blessed estate of the spiritual who are his congeners (and are) crying, "Oh, would that my people might know!"
آن سگی در کو گدای کور دید ** حمله می‌آورد و دلقش می‌درید1045
A dog saw a blind beggar in the street, and was rushing at him and tearing his cloak.
گفته‌ایم این را ولی باری دگر ** شد مکرر بهر تاکید خبر
We have (already) related this, but it is repeated (here) once again in order to strengthen (the effect of) the story.
کور گفتش آخر آن یاران تو ** بر کهند این دم شکاری صیدجو
The blind man said to it (the dog), “Why, at this moment your friends are hunting and seeking prey on the mountain.
قوم تو در کوه می‌گیرند گور ** در میان کوی می‌گیری تو کور
Your kinsfolk are catching onagers in the mountains: you are catching blind men in the streets.”
ترک این تزویر گو شیخ نفور ** آب شوری جمع کرده چند کور
O recalcitrant Shaykh, abandon this imposture: thou art (like) briny water, having gathered some blind men (around thee),
کین مریدان من و من آب شور ** می‌خورند از من همی گردند کور1050
(As though implicitly thou wert) saying, “These are my disciples, and I am (like) briny water: they drink of me and become blind.”
آب خود شیرین کن از بحر لدن ** آب بد را دام این کوران مکن
Sweeten thy water with the esoteric Sea: do not make the foul water a snare for these blind ones.
خیز شیران خدا بین گورگیر ** تو چو سگ چونی بزرقی کورگیر
Arise, behold the lions of God who catch the onager: how art thou, like a dog, catching the blind with a (display of) hypocrisy?
گور چه از صید غیر دوست دور ** جمله شیر و شیرگیر و مست نور
What onager (do they catch)? They are far from hunting aught but the Beloved. They all are lions and lion-catchers and intoxicated with the Light (of God).
در نظاره صید و صیادی شه ** کرده ترک صید و مرده در وله
In contemplation of the chase and hunting of the King, they have abandoned the chase and have become dead in bewilderment.
هم‌چو مرغ مرده‌شان بگرفته یار ** تا کند او جنس ایشان را شکار1055
The Friend has taken them, like a dead bird, that (by means of them) He may hunt down their congeners.
مرغ مرده مضطر اندر وصل و بین ** خوانده‌ای القلب بین اصبعین
The dead bird is compelled (deprived of volition) in respect of being united or separated: you have read (the Hadíth), “The heart is between two fingers (of the Merciful God).”
مرغ مرده‌ش را هر آنک شد شکار ** چون ببیند شد شکار شهریار
Every one that has fallen a prey to His dead bird (will perceive), when he sees (the truth), (that) he has fallen a prey to the King.