Oh, I wonder to what state he has been reduced by sickness— that New-moon by which thousands of full-moons are trodden underfoot.”1170
ای عجب چونست از سقم آن هلال ** که هزاران بدر هستش پای‌مال
He (the Amír) said, “I have no knowledge of his illness, but he has not been at the palace-gate for several days.
گفت از رنجش مرا آگاه نیست ** لیک روزی چند بر درگاه نیست
He keeps company with the horses and mules: he is a groom, and this stable is his dwelling-place.”
صحبت او با ستور و استرست ** سایس است و منزلش این آخرست
How Mustafá, on whom be peace, came into the Amír's stable to see the sick Hilál, and how he caressed Hilál, may God be pleased with him!
در آمدن مصطفی علیه‌السلام از بهر عیادت هلال در ستورگاه آن امیر و نواختن مصطفی هلال را رضی الله عنه
The Prophet went eagerly into the stable (to look) for him and began to search.
رفت پیغامبر به رغبت بهر او ** اندر آخر وآمد اندر جست و جو
The stable was dark, foul, and dirty, (but) all this vanished (from Hilál's mind) when friendship arrived.
بود آخر مظلم و زشت و پلید ** وین همه برخاست چون الفت رسید
That fierce (spiritual) lion scented the Prophet just as the scent of Joseph was perceived by his father (Jacob).1175
بوی پیغامبر ببرد آن شیر نر ** هم‌چنانک بوی یوسف را پدر
Miracles are not the cause of religious faith; ’tis the scent of homogeneity that attracts (to itself) qualities (of the same kind).
موجب ایمان نباشد معجزات ** بوی جنسیت کند جذب صفات
Miracles are (wrought) for the purpose of subjugating the foe: the scent of homogeneity is (only) for the winning of hearts.
معجزات از بهر قهر دشمنست ** بوی جنسیت پی دل بردنست
A foe is subjugated, but not a friend: how should a friend have his neck bound?
قهر گردد دشمن اما دوست نی ** دوست کی گردد ببسته گردنی
He (Hilál) was awakened from sleep by his (the Prophet's) scent: he said (to himself), “A stable full of dung, and this kind of scent within it!”
اندر آمد او ز خواب از بوی او ** گفت سرگین‌دان درون زین گونه بو
(Then) through the legs of the riding-beasts he saw the holy skirt of the peerless Prophet,1180
از میان پای استوران بدید ** دامن پاک رسول بی‌ندید
And that (spiritual) hero came creeping out of a corner in the stable and laid his face upon his (the Prophet's) feet.
پس ز کنج آخر آمد غژغژان ** روی بر پایش نهاد آن پهلوان
Then the Prophet laid his face against his (Hilál's) face and kissed his head and eyes and cheeks.
پس پیمبر روی بر رویش نهاد ** بر سر و بر چشم و رویش بوسه داد
“O Lord,” he cried, “what a hidden pearl art thou! How art thou, O heavenly stranger? Art thou better?”
گفت یا ربا چه پنهان گوهری ** ای غریب عرش چونی خوشتری
He (Hilál) said, “One whose sleep was disturbed (with grief), how forsooth is he when the Sun (of Prophecy) comes into his mouth?
گفت چون باشد خود آن شوریده خواب ** که در آید در دهانش آفتاب
The thirsty man who eats clay (to slake his thirst), how is he (when) the Water (of Life) lays him on its head (surface) and bears him happily along?1185
چون بود آن تشنه‌ای کو گل چرد ** آب بر سر بنهدش خوش می‌برد
[Explanation of (the following Tradition), that Mustafá (Mohammed), on whom be peace, hearing that Jesus, on whom be peace, walked on the water, said, ‘If his faith had increased, he would have walked on the air.’]
در بیان آنک مصطفی علیه‌السلام شنید کی عیسی علیه‌السلام بر روی آب رفت فرمود لو ازداد یقینه لمشی علی الهواء
(How is he) whom the vast river takes on its head (surface), like Jesus, saying, ‘In the Water of Life thou art safe from drowning’?”
هم‌چو عیسی بر سرش گیرد فرات ** که ایمنی از غرقه در آب حیات
Ahmad (Mohammed) says, “Had (his) faith been greater, even the air would have carried him safely,
گوید احمد گر یقینش افزون بدی ** خود هوایش مرکب و مامون بدی
Like me, who rode upon the air on the night of the Ascension and sought communion (with God).”
هم‌چو من که بر هوا راکب شدم ** در شب معراج مستصحب شدم
He (Hilál) said, “How is a blind filthy dog that sprang up from sleep and found itself to be a lion?—
گفت چون باشد سگی کوری پلید ** جست او از خواب خود را شیر دید
Not such a lion as any one could shoot; nay, but (such an one that) by the terror of it sword and javelin would be shattered.1190
نه چنان شیری که کس تیرش زند ** بل ز بیمش تیغ و پیکان بشکند
The blind man, (who was) going on his belly, like a snake— (how is he when) he has opened his eyes in the garden and in spring?”
کور بر اشکم رونده هم‌چو مار ** چشمها بگشاد در باغ و بهار
How is the “how” (contingent being) that has been freed from “how-ness” (conditionedness) and has attained unto the abounding life of “how-lessness”?
چون بود آن چون که از چونی رهید ** در حیاتستان بی‌چونی رسید
He has become a dispenser of “how-ness” in the world beyond locality: all “how's” are (gathered) round his table, like dogs.
گشت چونی‌بخش اندر لامکان ** گرد خوانش جمله چونها چون سگان
He gives (throws) to them a bone from (the table of) “how-lessness.” Do thou, (being) in the state of pollution, keep silence: do not recite this Súra (of the Qur’án).
او ز بی‌چونی دهدشان استخوان ** در جنابت تن زن این سوره مخوان