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.
Now We make it the shoulder-belt for a sword, now the chain on the neck of a lion.
گه ترنج تخت بر سازیم ازو ** گاه تاج فرقهای ملک‌جو
Now We fashion from it the ball (on the top) of a throne, now the diadem on the heads (of them) that seek empire.
عشقها داریم با این خاک ما ** زانک افتادست در قعده‌ی رضا
We have great affections towards this earth, because it lies in the posture of acquiescence.
گه چنین شاهی ازو پیدا کنیم ** گه هم او را پیش شه شیدا کنیم
Now We produce from it a (spiritual) king like this; now We make it frenzied (with love) in the presence of the king:
صد هزاران عاشق و معشوق ازو ** در فغان و در نفیر و جست و جو
On account of him hundreds of thousands of lovers and loved ones are in lamentation and outcry and search.
کار ما اینست بر کوری آن ** که به کار ما ندارد میل جان1005
This is Our work, to the confusion of that one who hath no spiritual inclination towards Our work.
این فضیلت خاک را زان رو دهیم ** که نواله پیش بی‌برگان نهیم
We confer this eminence on the earth for the same reason that We place a portion of food before the destitute,
زانک دارد خاک شکل اغبری ** وز درون دارد صفات انوری
Because the earth has the external form of dunness, while inwardly it has the qualities of luminosity.
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.”