بر عرب حقست از اکرام تو ** فرض گشته تا عرب شد رام تو
On account of thy favour the duty (of worshipping thee) has become obligatory to the Arabs, so that the Arabs have submitted to thee.
این حلیمه‌ی سعدی از اومید تو ** آمد اندر ظل شاخ بید تو
In hope of thee this Halíma of (the tribe) Sa‘d has come into the shadow of thy willow-bough,
که ازو فرزند طفلی گم شدست ** نام آن کودک محمد آمدست
For an infant child of hers is lost: the name of that child is Mohammed.”
چون محمد گفت آن جمله بتان ** سرنگون گشت و ساجد آن زمان955
When he said “Mohammed,” all those idols immediately fell headlong and prostrate,
که برو ای پیر این چه جست و جوست ** آن محمد را که عزل ما ازوست
Saying, “Begone, O old man! What is this search after that Mohammed by whom we are deposed?
ما نگون و سنگسار آییم ازو ** ما کساد و بی‌عیار آییم ازو
By him we are overthrown and reduced to a collection of (broken) stones; by him we are made unsaleable and valueless.
آن خیالاتی که دیدندی ز ما ** وقت فترت گاه گاه اهل هوا
Those phantoms which the followers of vain opinion used to see from us at times during the Fatra
گم شود چون بارگاه او رسید ** آب آمد مر تیمم را درید
Will disappear now that his royal court has arrived: the water is come and has torn up (annulled) the ablution with sand.
دور شو ای پیر فتنه کم فروز ** هین ز رشک احمدی ما را مسوز960
Get thee far off, O old man! Do not kindle mischief! Hark, do not burn us with (the fire of) Ahmad's (Mohammed's) jealousy!
دور شو بهر خدا ای پیر تو ** تا نسوزی ز آتش تقدیر تو
Get thee far off, for God's sake, O old man, lest thou (too) be burnt by the fire of Fore-ordainment.
این چه دم اژدها افشردنست ** هیچ دانی چه خبر آوردنست
What squeezing of the dragon's tail is this? Dost thou know at all what the announcement (of Mohammed's advent) is (in its effects)?
زین خبر جوشد دل دریا و کان ** زین خبر لرزان شود هفت آسمان
At this news the heart of sea and mine will surge; at this news the seven heavens will tremble.”
چون شنید از سنگها پیر این سخن ** پس عصا انداخت آن پیر کهن
When the old man heard these words from the stones (idols), the ancient old man let his staff drop (from his hand);
پس ز لرزه و خوف و بیم آن ندا ** پیر دندانها به هم بر می‌زدی965
Then, from tremor and fear and dread caused by that proclamation (of the idols), the old man was striking his teeth together.
آنچنان که اندر زمستان مرد عور ** او همی لرزید و می‌گفت ای ثبور
Even as a naked man in winter, he was shuddering and saying, “O destruction!”
چون در آن حالت بدید او پیر را ** زان عجب گم کرد زن تدبیر را
When she (Halíma) saw the old man in such a state (of terror), in consequence of that marvel the woman lost (the power of) deliberation.
گفت پیر اگر چه من در محنتم ** حیرت اندر حیرت اندر حیرتم
She said, “O old man, though I am in affliction (on account of the loss of Mohammed), I am in manifold bewilderment (not knowing whether I should grieve or rejoice).
ساعتی بادم خطیبی می‌کند ** ساعتی سنگم ادیبی می‌کند
At one moment the wind is making a speech to me, at another moment the stones are schooling me.
باد با حرفم سخنها می‌دهد ** سنگ و کوهم فهم اشیا می‌دهد970
The wind addresses me with articulate words, the stones and mountains give me intelligence of (the real nature of) things.
گاه طفلم را ربوده غیبیان ** غیبیان سبز پر آسمان
Once (before) they of the Invisible carried off my child—they of the Invisible, the green-winged ones of Heaven.
از کی نالم با کی گویم این گله ** من شدم سودایی اکنون صد دله
Of whom shall I complain? To whom shall I tell this plaint? I am become crazy and in a hundred minds.
غیرتش از شرح غیبم لب ببست ** این قدر گویم که طفلم گم شدست
His (God's) jealousy has closed my lips (so that I am unable) to unfold (the tale of) the mystery: I say (only) this much, that my child is lost.
گر بگویم چیز دیگر من کنون ** خلق بندندم به زنجیر جنون
If I should say anything else now, the people would bind me in chains as though I were mad.”
گفت پیرش کای حلیمه شاد باش ** سجده‌ی شکر آر و رو را کم خراش975
The old man said to her, “O Halíma, rejoice; bow down in thanksgiving and do not rend thy face.
غم مخور یاوه نگردد او ز تو ** بلک عالم یاوه گردد اندرو
Do not grieve: he will not become lost to thee; nay, but the (whole) world will become lost in him.
هر زمان از رشک غیرت پیش و پس ** صد هزاران پاسبانست و حرس
Before and behind (him) there are always hundreds of thousands of keepers and guardians (watching over him) in jealous emulation.
آن ندیدی کان بتان ذو فنون ** چون شدند از نام طفلت سرنگون
Didst not thou see how those idols with all their arts fell headlong at the name of thy child?
این عجب قرنیست بر روی زمین ** پیر گشتم من ندیدم جنس این
This is a marvellous epoch on the face of the earth: I have grown old, and I have not seen aught of this kind.”
زین رسالت سنگها چون ناله داشت ** تا چه خواهد بر گنه کاران گماشت980
Since (even) the stones (idols) bewailed this (prophetic) mission, think what (tribulation) it will set over (bring down upon) sinners!
سنگ بی‌جرمست در معبودیش ** تو نه‌ای مضطر که بنده بودیش
The stone is guiltless in respect of being an object of worship, (but) you are not under compulsion in worshipping it.
او که مضطر این چنین ترسان شدست ** تا که بر مجرم چه‌ها خواهند بست
That one that was under compulsion has become so afraid: consider (then) what (terrible) things will be fastened upon the guilty!
خبر یافتن جد مصطفی عبدالمطلب از گم کردن حلیمه محمد را علیه‌السلام و طالب شدن او گرد شهر و نالیدن او بر در کعبه و از حق درخواستن و یافتن او محمد را علیه‌السلام
How ‘Abdu ’l-Muttalib, the grandfather of Mustafá (Mohammed), got news of Halíma's having lost Mohammed, on whom be peace, and searched for him round the city and made lamentation at the door of the Ka‘ba and besought God and found him (Mohammed), on whom be peace.
چون خبر یابید جد مصطفی ** از حلیمه وز فغانش بر ملا
When the grandfather of Mustafá got the news of Halíma and her outcry in public
وز چنان بانگ بلند و نعره‌ها ** که بمیلی می‌رسید از وی صدا
And of such loud screams and shrieks that the echo of them was reaching to (the distance of) a mile,
زود عبدالمطلب دانست چیست ** دست بر سینه همی‌زد می‌گریست985
‘Abdu ’l-Muttalib at once knew what was the matter: he beat his hands on his breast and wept.
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 کریم990
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 بگو995
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.