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
The meanest robe of honour that He bestows in recompense (for good works) excels the embroidered raiment of the sun.1040
کمترین خلعت که بدهد در ثواب ** بر فزاید بر طراز آفتاب
The rest of the story of (the Divine) Mercy’s calling Bilqís.
بقیهی قصهی دعوت رحمت بلقیس را
“Arise, O Bilqís! Come and behold the Kingdom! Gather pearls on the shore of God’s Sea!
خیز بلقیسا بیا و ملک بین ** بر لب دریای یزدان در بچین
Thy sisters are dwelling in the glorious Heaven: why dost thou behave like a sultan on account of (possessing) a carcase?
خواهرانت ساکن چرخ سنی ** تو بمرداری چه سلطانی کنی
Dost thou know at all what noble gifts that Sultan (God) gave to thy sisters?
خواهرانت را ز بخششهای راد ** هیچ میدانی که آن سلطان چه داد
How didst thou jubilantly take drummers (into thy service), proclaiming, ‘I am queen and mistress of the bath-stove’?”
تو ز شادی چون گرفتی طبلزن ** که منم شاه و رئیس گولحن
Parable of Man's being contented with (the goods of) this world, and his greed in seeking (them) and his indifference to the high and blessed estate of the spiritual who are his congeners (and are) crying, "Oh, would that my people might know!"
مثل قانع شدن آدمی به دنیا و حرص او در طلب دنیا و غفلت او از دولت روحانیان کی ابنای جنس ویاند و نعرهزنان کی یا لیت قومی یعلمون
A dog saw a blind beggar in the street, and was rushing at him and tearing his cloak.1045
آن سگی در کو گدای کور دید ** حمله میآورد و دلقش میدرید
We have (already) related this, but it is repeated (here) once again in order to strengthen (the effect of) the story.
گفتهایم این را ولی باری دگر ** شد مکرر بهر تاکید خبر
The blind man said to it (the dog), “Why, at this moment your friends are hunting and seeking prey on the mountain.
کور گفتش آخر آن یاران تو ** بر کهند این دم شکاری صیدجو
Your kinsfolk are catching onagers in the mountains: you are catching blind men in the streets.”
قوم تو در کوه میگیرند گور ** در میان کوی میگیری تو کور
O recalcitrant Shaykh, abandon this imposture: thou art (like) briny water, having gathered some blind men (around thee),
ترک این تزویر گو شیخ نفور ** آب شوری جمع کرده چند کور