The colour of clay is manifest, the light of religion is hidden: such was (the case of) every prophet in the world.
رنگ طین پیدا و نور دین نهان ** هر پیمبر این چنین بد در جهان
One (person) saw the minaret, but not the bird (perched) upon it, (though) upon the minaret (was) a fully accomplished royal falcon;1140
آن مناره دید و در وی مرغ نی ** بر مناره شاه‌بازی پر فنی
And a second (observer) saw a bird flapping its wings, but not the hair in the bird's mouth (beak);
وان دوم می‌دید مرغی پرزنی ** لیک موی اندر دهان مرغ نی
But that one who was seeing by the light of God was aware both of the bird and of the hair,
وانک او ینظر به نور الله بود ** هم ز مرغ و هم ز مو آگاه بود
And said (to the other), “Pray, direct thine eye towards the hair: till thou see the hair, the knot will not be untied.”
گفت آخر چشم سوی موی نه ** تا نبینی مو بنگشاید گره
The one saw in the mud (only) figured clay, while the other saw clay replete with knowledge and works.
آن یکی گل دید نقشین دو وحل ** وآن دگر گل دید پر علم و عمل
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.1145
تن مناره علم و طاعت هم‌چو مرغ ** خواه سیصد مرغ‌گیر و یا دو مرغ
The middle man sees the bird only: neither before nor behind (him) does he see anything but a bird.
مرد اوسط مرغ‌بینست او و بس ** غیر مرغی می‌نبیند پیش و پس
The hair is the hidden light belonging to the bird, whereby the soul of the bird is enduring (for ever).
موی آن نور نیست پنهان آن مرغ ** هیچ عاریت نباشد کار او
The works of the bird in whose beak is that hair are never counterfeit.
مرغ کان مویست درمنقار او ** هیچ عاریت نباشد کار او
Its knowledge gushes perpetually from its soul: it (this bird) has nothing that is borrowed (from others) and (owes) no debt.
علم او از جان او جوشد مدام ** پیش او نه مستعار آمد نه وام
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.
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
By (Divine) destiny Hilál became ill and weak: inspiration acquainted Mustafá with his condition.1150
از قضا رنجور و ناخوش شد هلال ** مصطفی را وحی شد غماز حال
His master was unaware of his illness, for in his eyes he (Hilál) was worth little and without importance.
بد ز رنجوریش خواجه‌ش بی‌خبر ** که بر او بد کساد و بی‌خطر
(Such) a well-doer lay (ill) in the stable for nine days, and none took notice of his plight.
خفته نه روز اندر آخر محسنی ** هیچ کس از حال او آگاه نی
(But) he who was a personage and the Emperor of (all) personages, he whose oceanic mind reaches every place—
آنک کس بود و شهنشاه کسان ** عقل صد چون قلزمش هر جا رسان
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.”
وحیش آمد رحم حق غم‌خوار شد ** که فلان مشتاق تو بیمار شد
(Thereupon) Mustafá went thither to pay a visit to the noble Hilál.1155
مصطفی بهر هلال با شرف ** رفت از بهر عیادت آن طرف
The (Prophetic) Moon was running behind the Sun of inspiration, while the Companions followed behind him, like the stars.
در پی خورشید وحی آن مه دوان ** وآن صحابه در پیش چون اختران
The Moon is saying, “My Companions are stars—a model for (those who follow them in) the night-journey, and missiles hurled at the disobedient.”
ماه می‌گوید که اصحابی نجوم ** للسری قدوه و للطاغی رجوم
(When) the Amír was told of the arrival of that (spiritual) Sultan, he sprang up, beside himself with joy;
میر را گفتند که آن سلطان رسید ** او ز شادی بی‌دل و جان برجهید
He clapped his hands joyously, thinking that the (spiritual) Emperor had come on his account.
برگمان آن ز شادی زد دو دست ** کان شهنشه بهر او میر آمدست
When the Amír came down from the upper chamber, he was ready to lavish his soul on the messenger as a reward (for the news he had brought).1160
چون فرو آمد ز غرفه آن امیر ** جان همی‌افشاند پامزد بشیر
Then he kissed the earth (before the Prophet) and gave the salaam (with great ceremony): in his delight he made his countenance like a rose.
پس زمین‌بوس و سلام آورد او ** کرد رخ را از طرب چون ورد او
“In God's name,” he said, “bestow honour on the house (by entering it), so that this assembly-place may become a Paradise,
گفت بسم‌الله مشرف کن وطن ** تا که فردوسی شود این انجمن
And that my palace may surpass heaven (in glory), saying, ‘I have seen the Pole on which Time revolves.’”
تا فزاید قصر من بر آسمان ** که بدیدم قطب دوران زمان