He whom thou seekest in thy slumbers, this is He! Open thine eye, (thou wilt see) ’tis that auspicious Moon.
زان بلاها بر عزیزان بیش بود ** کان تجمش یار با خوبان فزود
Tribulations were (laid) more (heavily) upon (His) dear ones because the Beloved showed more coquettishness towards the beauteous (lovers).
لاغ با خوبان کند بر هر رهی ** نیز کوران را بشوراند گهی
He sports with the beauteous ones in every path; sometimes, too, he throws the blind into frenzy.
خویش را یک‌دم برین کوران دهد ** تا غریو از کوی کوران بر جهد 1110
For a moment He gives Himself to the blind, so that a great uproar arises from the street of the blind.
قصه‌ی هلال کی بنده‌ی مخلص بود خدای را صاحب بصیرت بی‌تقلید پنهان شده در بندگی مخلوقان جهت مصلحت نه از عجز چنانک لقمان و یوسف از روی ظاهر و غیر ایشان بنده‌ی سایس بود امیری را و آن امیر مسلمان بود اما چشم بسته داند اعمی که مادری دارد لیک چونی بوهم در نارد اگر با این دانش تعظیم این مادر کند ممکن بود کی از عمی خلاص یابد کی اذا اراد الله به عبد خیرا فتح عینی قلبه لیبصره بهما الغیب این راه ز زندگی دل حاصل کن کین زندگی تن صفت حیوانست
Story of Hilal, who was a devoted servant to God. (He was) possessed of spiritual insight and (in his religion) was not a mere imitator (of others). He had concealed himself in (the disguise of) being a slave to (God's) creatures, not from helplessness but for good reason, as Luqmán and Joseph and others (did, who were slaves) in appearance. He was a groom in the service of a certain Amír, and that Amír was a Moslem, but (spiritually) blind. “The blind man knows that he has a mother, but he cannot conceive what she is like.” If, having this knowledge, he show reverence towards his mother, it is possible that he may gain deliverance from blindness, for (the Prophet has said that) when God wills good unto a servant (of His) He opens the eyes of his heart, that He may let him see the Invisible (World) with them.
چون شنیدی بعضی اوصاف بلال ** بشنو اکنون قصه‌ی ضعف هلال
Since you have heard some of the (excellent) qualities of Bilál, now hear the story of the emaciation of Hilál.
از بلال او بیش بود اندر روش ** خوی بد را بیش کرده بد کشش
He was more advanced than Bilál in the Way (to God): he had mortified his evil nature more.
نه چو تو پس‌رو که هر دم پس‌تری ** سوی سنگی می‌روی از گوهری
(He was) not a backslider like you, for at every moment you are farther back: you are moving away from the state of the (precious) pearl towards the state of the (worthless) stone.
آن‌چنان کان خواجه را مهمان رسید ** خواجه از ایام و سالش بر رسید
’Tis like the case of the guest who came to a certain Khwája: the Khwája inquired concerning his days and years.
گفت عمرت چند سالست ای پسر ** بازگو و در مدزد و بر شمر 1115
He asked, “How many years hast thou lived, my lad? Say (it) out and don't hide (it) away but count up (correctly).”
گفت هجده هفده یا خود شانزده ** یا که پانزده ای برادرخوانده
He replied, “Eighteen, seventeen, or sixteen, or fifteen, O adoptive brother.”
گفت واپس واپس ای خیره سرت ** باز می‌رو تا بکس مادرت
“(Go) backward, backward,” said he, “O giddy-headed one”; “keep going back usque ad cunnum matris tuae!” [“(Go) backward, backward,” said he, “O giddy-headed one”; “keep going back until (you return to) your mother’s vagina!”]
حکایت در تقریر همین سخن
Story in exposition of the same topic.
آن یکی اسپی طلب کرد از امیر ** گفت رو آن اسپ اشهب را بگیر
A certain man begged an Amír to give him a horse: he said, “Go and take that grey horse.”
گفت آن را من نخواهم گفت چون ** گفت او واپس‌روست و بس حرون
He replied, “I don't want that one.” “Why not?” he asked. “It goes backward and is very restive,” said he;
سخت پس پس می‌رود او سوی بن ** گفت دمش را به سوی خانه کن 1120
“It goes back, back very hard in the direction of its rump.” He replied, “Turn its tail towards home!”
دم این استور نفست شهوتست ** زین سبب پس پس رود آن خودپرست
The tail of this beast you are riding, (namely), your carnal soul, is lust; hence that self-worshipper goes back, back.
شهوت او را که دم آمد ز بن ** ای مبدل شهوت عقبیش کن
O changer, make its (carnal) lust, which is the tail, to be entirely lust for the world hereafter.
چون ببندی شهوتش را از رغیف ** سر کند آن شهوت از عقل شریف
When you bind its lust (and debar it) from the loaf, that lust puts forth its head from (is transformed into) noble reason.
هم‌چو شاخی که ببری از درخت ** سر کند قوت ز شاخ نیک‌بخت
As, when you lop off a (superfluous) branch from a tree, vigour is imparted to the well-conditioned branches.
چونک کردی دم او را آن طرف ** گر رود پس پس رود تا مکتنف 1125
When you have turned its (the carnal steed's) tail in that direction, if it goes backward, it goes to the place of shelter.
حبذا اسپان رام پیش‌رو ** نه سپس‌رو نه حرونی را گرو
How excellent are the docile horses which go forward, not backward, and are not given over to restiveness,
گرم‌رو چون جسم موسی کلیم ** تا به بحرینش چو پهنای گلیم
Going hot-foot, like the body of Moses the Kalím, to which (the distance) to the two seas (was) as the breadth of a blanket!
هست هفصدساله راه آن حقب ** که بکرد او عزم در سیران حب
Seven hundred years is the duration of the journey on which he set out in the path of Love, (the journey that lasted) for an age.
همت سیر تنش چون این بود ** سیر جانش تا به علیین بود
Since the aspiration (that carried him) on his journey in the body is (as immense as) this, his journey in the spirit must be (even) unto the highestParadise.
شهسواران در سباقت تاختند ** خربطان در پایگه انداختند 1130
The kingly cavaliers sped forward in advance (of all); the boobies unloaded (their beasts of burden) in the stable-yard.
مثل
Parable.
آن‌چنان که کاروانی می‌رسید ** در دهی آمد دری را باز دید
’Tis like (the tale of) the caravaneers (who) arrived and entered a village and found a certain door open.
آن یکی گفت اندرین برد العجوز ** تا بیندازیم اینجا چند روز
One (of them) said, “During this spell of cold weather let us unload (alight) here for a few days.”
بانگ آمد نه بینداز از برون ** وانگهانی اندر آ تو اندرون
A voice cried, “Nay, unload outside, and then come indoors!”
هم برون افکن هر آنچ افکندنیست ** در میا با آن کای ن مجلس سنیست
Drop outside everything that ought to be dropped: do not come in with it, for this assembly-place is of high dignity.”
بد هلال استاددل جان‌روشنی ** سایس و بنده‌ی امیری مومنی 1135
Hilál was a spiritual adept and a man of illumined soul, (though he was) the groom and slave of a Moslem Amír.
سایسی کردی در آخر آن غلام ** لیک سلطان سلاطین بنده نام
The youth served as a groom in the stable, but (he was really) a king of kings and a slave (only) in name.
آن امیر از حال بنده بی‌خبر ** که نبودش جز بلیسانه نظر
The Amír was ignorant of his slave's (real) condition, for he had no discernment but of the sort possessed by Iblís.
آب و گل می‌دید و در وی گنج نه ** پنج و شش می‌دید و اصل پنج نه
He saw the clay, but not the treasure (buried) in it: he saw the five (senses) and the six (directions), but not the source of the five.
رنگ طین پیدا و نور دین نهان ** هر پیمبر این چنین بد در جهان
The colour of clay is manifest, the light of religion is hidden: such was (the case of) every prophet in the world.
آن مناره دید و در وی مرغ نی ** بر مناره شاه‌بازی پر فنی 1140
One (person) saw the minaret, but not the bird (perched) upon it, (though) upon the minaret (was) a fully accomplished royal falcon;
وان دوم می‌دید مرغی پرزنی ** لیک موی اندر دهان مرغ نی
And a second (observer) saw a bird flapping its wings, but not the hair in the bird's mouth (beak);
وانک او ینظر به نور الله بود ** هم ز مرغ و هم ز مو آگاه بود
But that one who was seeing by the light of God was aware both of the bird and of the hair,
گفت آخر چشم سوی موی نه ** تا نبینی مو بنگشاید گره
And said (to the other), “Pray, direct thine eye towards the hair: till thou see the hair, the knot will not be untied.”
آن یکی گل دید نقشین دو وحل ** وآن دگر گل دید پر علم و عمل
The one saw in the mud (only) figured clay, while the other saw clay replete with knowledge and works.
تن مناره علم و طاعت هم‌چو مرغ ** خواه سیصد مرغ‌گیر و یا دو مرغ 1145
1145 The body is the minaret, knowledge and obedience (to God) are like the bird: suppose three hundred birds (to be perched on it) or (only) two birds, whichever you please.
مرد اوسط مرغ‌بینست او و بس ** غیر مرغی می‌نبیند پیش و پس
The middle man sees the bird only: neither before nor behind (him) does he see anything but a bird.
موی آن نور نیست پنهان آن مرغ ** هیچ عاریت نباشد کار او
The hair is the hidden light belonging to the bird, whereby the soul of the bird is enduring (for ever).
مرغ کان مویست درمنقار او ** هیچ عاریت نباشد کار او
The works of the bird in whose beak is that hair are never counterfeit.
علم او از جان او جوشد مدام ** پیش او نه مستعار آمد نه وام
Its knowledge gushes perpetually from its soul: it (this bird) has nothing that is borrowed (from others) and (owes) no debt.
رنجور شدن این هلال و بی‌خبری خواجه‌ی او از رنجوری او از تحقیر و ناشناخت و واقف شدن دل مصطفی علیه‌السلام از رنجوری و حال او و افتقاد و عیادت رسول علیه‌السلام این هلال را
How this Hilál fell ill, and how his master was unaware of his being ill, because he despised him and did not recognise (his real worth); and how the heart of Mustafá (Mohammed), on whom be peace, came to know of his illness and his state (of weakness), and how the Prophet, on whom be peace, inquired after this Hilál and went to see him.
از قضا رنجور و ناخوش شد هلال ** مصطفی را وحی شد غماز حال 1150
By (Divine) destiny Hilál became ill and weak: inspiration acquainted Mustafá with his condition.
بد ز رنجوریش خواجه‌ش بی‌خبر ** که بر او بد کساد و بی‌خطر
His master was unaware of his illness, for in his eyes he (Hilál) was worth little and without importance.
خفته نه روز اندر آخر محسنی ** هیچ کس از حال او آگاه نی
(Such) a well-doer lay (ill) in the stable for nine days, and none took notice of his plight.
آنک کس بود و شهنشاه کسان ** عقل صد چون قلزمش هر جا رسان
(But) he who was a personage and the Emperor of (all) personages, he whose oceanic mind reaches every place—
وحیش آمد رحم حق غم‌خوار شد ** که فلان مشتاق تو بیمار شد
To him came the (Divine) inspiration: God's Mercy sympathised (with Hilál), saying (to the Prophet), “Such-and-such an one who longs for thee is fallen sick.”
مصطفی بهر هلال با شرف ** رفت از بهر عیادت آن طرف 1155
(Thereupon) Mustafá went thither to pay a visit to the noble Hilál.