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4
1009-1033

  • Its outward says, ‘We are this, and no more’; its inward says, ‘Look well before and behind!’
  • ظاهرش گوید که ما اینیم و بس ** باطنش گوید نکو بین پیش و پس

  • Its outward is denying (and says) that the inward is naught; its inward says, ‘We will show (thee the truth): wait (and see)!’ 1010
  • ظاهرش منکر که باطن هیچ نیست ** باطنش گوید که بنماییم بیست

  • Its outward and its inward are in strife: necessarily they are drawing (Divine) aid from this patient endurance.
  • ظاهرش با باطنش در چالش‌اند ** لاجرم زین صبر نصرت می‌کشند

  • We make the forms (of existence) from this sour-faced earth: We make manifest its hidden laughter,
  • زین ترش‌رو خاک صورتها کنیم ** خنده‌ی پنهانش را پیدا کنیم

  • For (though) outwardly the earth is (all) sorrow and tears, within it there are hundreds of thousands of laughters.
  • زانک ظاهر خاک اندوه و بکاست ** در درونش صد هزاران خنده‌هاست

  • We are the Revealer of the mystery, and Our work is just this, that We bring forth these hidden things from concealment.
  • کاشف السریم و کار ما همین ** کین نهانها را بر آریم از کمین

  • Although the thief is mute in denial (of his theft), the magistrate brings it to light by torture. 1015
  • گرچه دزد از منکری تن می‌زند ** شحنه آن از عصر پیدا می‌کند

  • These (diverse) earths have stolen (Our) favours, so that through affliction We may bring them to confess.
  • فضلها دزدیده‌اند این خاکها ** تا مقر آریمشان از ابتلا

  • Many is the wondrous child that it (the earth) hath had, but Ahmad (Mohammed) hath surpassed them all.
  • بس عجب فرزند کو را بوده است ** لیک احمد بر همه افزوده است

  • Earth and Heaven laugh and rejoice, saying, ‘From us two (who are) joined in wedlock such a king is born!’
  • شد زمین و آسمان خندان و شاد ** کین چنین شاهی ز ما دو جفت زاد

  • Heaven is bursting for joy of him; earth is become like the lily on account of his purity.
  • می‌شکافد آسمان از شادیش ** خاک چون سوسن شده ز آزادیش

  • Since thy outward and thy inward, O fair earth, are at war and (engaged) in struggling (with each other)— 1020
  • ظاهرت با باطنت ای خاک خوش ** چونک در جنگ‌اند و اندر کش‌مکش

  • 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,
  • هر که با خود بهر حق باشد به جنگ ** تا شود معنیش خصم بو و رنگ

  • (If) his darkness is in combat with his light, the sun of his spirit will never set.
  • ظلمتش با نور او شد در قتال ** آفتاب جانش را نبود زوال

  • Whoso shall strive in tribulation for Our sake, Heaven will put its back under (will support) his feet.”
  • هر که کوشد بهر ما در امتحان ** پشت زیر پایش آرد آسمان

  • Your outward (form) is wailing because of the darkness; your inward (spirit) is (like) roses within roses.
  • ظاهرت از تیرگی افغان کنان ** باطن تو گلستان در گلستان

  • 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. 1025
  • قاصد او چون صوفیان روترش ** تا نیامیزند با هر نورکش

  • Like the hedgehog, the sour-faced knowers (of God) have hidden their (spiritual) pleasures in rough prickles (of austerity).
  • عارفان روترش چون خارپشت ** عیش پنهان کرده در خار درشت

  • The orchard is hidden, (while) around the orchard those thorns are plainly seen, saying, “O thievish foe, keep far from this gate!”
  • باغ پنهان گرد باغ آن خار فاش ** کای عدوی دزد زین در دور باش

  • O hedgehog, you have made the prickles your guardian and, like a Súfí, have buried your head in your bosom,
  • خارپشتا خار حارس کرده‌ای ** سر چو صوفی در گریبان برده‌ای

  • That none of these rose-cheeked thorn-natured ones may encounter (become acquainted with) a farthing (the least part) of your pleasure.
  • تا کسی دوچار دانگ عیش تو ** کم شود زین گلرخان خارخو

  • “Though thy infant (Mohammed) is childish, verily both the worlds are his parasites (attendants). 1030
  • طفل تو گرچه که کودک‌خو بدست ** هر دو عالم خود طفیل او بدست

  • We make a (whole) world living through him; We make Heaven a slave in his service.”
  • ما جهانی را بدو زنده کنیم ** چرخ را در خدمتش بنده کنیم

  • ‘Abdu ’l-Muttalib said, “Where is he now? O Thou that knowest the secret (of all things), point out the right way!”
  • گفت عبدالمطلب کین دم کجاست ** ای علیم السر نشان ده راه راست

  • 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.
  • نشان خواستن عبدالمطلب از موضع محمد علیه‌السلام کی کجاش یابم و جواب آمدن از اندرون کعبه و نشان یافتن

  • A voice reached him from within the Ka‘ba. It said, “O seeker, that righteous child
  • از درون کعبه آوازش رسید ** گفت ای جوینده آن طفل رشید