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4
1015-1039

  • 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

  • Is in such and such a wadi beneath yonder tree.” Then the good-fortuned old man at once set out.
  • در فلان وادیست زیر آن درخت ** پس روان شد زود پیر نیکبخت

  • At his stirrup (were) the princes of Quraysh, for his (Mohammed's) grandfather was one of the notables of Quraysh. 1035
  • در رکاب او امیران قریش ** زانک جدش بود ز اعیان قریش

  • All his (Mohammed's) ancestors (reaching back) to the loins of Adam (were) lords in feast and fray and the carnage of battle.
  • تا به پشت آدم اسلافش همه ** مهتران بزم و رزم و ملحمه

  • This lineage is (applicable) only to his husk (body), which is strained pure (in descent) from mighty emperors.
  • این نسب خود پوست او را بوده است ** کز شهنشاهان مه پالوده است

  • His kernel, in sooth, is remote from lineage, and unsoiled (by contamination with mankind): none is its congener from the Fish to Arcturus.
  • مغز او خود از نسب دورست و پاک ** نیست جنسش از سمک کس تا سماک

  • 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?
  • نور حق را کس نجوید زاد و بود ** خلعت حق را چه حاجت تار و پود