Become spirit and know spirit by means of spirit: become the friend of vision (clairvoyant), not the child of ratiocination.
جان شو و از راه جان جان را شناس ** یار بینش شو نه فرزند قیاس
Forasmuch as the Angel is one in origin with Intelligence, (and) they have (only) become two (different) forms for the sake of (the Divine) Wisdom—
چون ملک با عقل یک سررشته‌اند ** بهر حکمت را دو صورت گشته‌اند
The Angel assumed wings and pinions like a bird, while this Intelligence left wings (behind) and assumed (immaterial) splendour—
آن ملک چون مرغ بال و پر گرفت ** وین خرد بگذاشت پر و فر گرفت
Necessarily both became co-adjutors: both the beauteous ones became a support to one another.3195
لاجرم هر دو مناصر آمدند ** هر دو خوش رو پشت همدیگر شدند
The Angel as well as the Intelligence is a finder of God: each of the twain is a helper and worshipper of Adam.
هم ملک هم عقل حق را واجدی ** هر دو آدم را معین و ساجدی
The Flesh (nafs) and the Devil have (also) been (essentially) one from the first, and have been an enemy and envier of Adam.
نفس و شیطان بوده ز اول واحدی ** بوده آدم را عدو و حاسدی
He that regarded Adam as a body fled (from him in disdain), while he that regarded (him as) the trusty Light bowed (in worship).
آنک آدم را بدن دید او رمید ** و آنک نور متمن دید او خمید
Those two (the Angel and the Intelligence) were (made) clairvoyant by this (Adam), while the eye of these two (the Flesh and the Devil) saw nothing but clay.
آن دو دیده‌روشنان بودند ازین ** وین دو را دیده ندیده غیر طین
This discourse is now left (floundering) like an ass on the ice, since it is not fitting to recite the Gospel to Jews.3200
این بیان اکنون چو خر بر یخ بماند ** چون نشاید بر جهود انجیل خواند
How can one speak of ‘Umar to Shí‘ites? How can one play a lute before the deaf?
کی توان با شیعه گفتن از عمر ** کی توان بربط زدن در پیش کر
But if there is any one (hidden) in a nook in the village, the hue and cry that I have raised is enough.
لیک گر در ده به گوشه یک کسست ** های هویی که برآوردم بسست
To him that is worthy to (hear) the exposition, stones and brickbats become an articulate and well-grounded exponent.
مستحق شرح را سنگ و کلوخ ** ناطقی گردد مشرح با رسوخ
Explaining that whatsoever God most High bestowed and created— the heavens and the earths and the substances and the accidents— He created all (this) at the demand of need, and that one must make one's self in need of a thing, so that He may bestow it; for “… Or He who answers the sorely distressed when he calls unto Him?” Sore distress is the evidence of worthiness (to receive the Divine bounty).
بیان آنک حق تعالی هرچه داد و آفرید از سماوات و ارضین و اعیان و اعراض همه باستدعاء حاجت آفرید خود را محتاج چیزی باید کردن تا بدهد کی امن یجیب المضطر اذا دعاه اضطرار گواه استحقاقست
’Twas Mary's want and pain that made such a babe (as Jesus) begin to speak (in the cradle).
آن نیاز مریمی بودست و درد ** که چنان طفلی سخن آغاز کرد
Part of her spoke on her behalf without her: every part of thee hath speech in secret.3205
جزو او بی او برای او بگفت ** جزو جزوت گفت دارد در نهفت
Thy hands and feet become witnesses (against thee), O slave: how long wilt thou set hand and foot (strenuously apply thyself) to denial?
دست و پا شاهد شوندت ای رهی ** منکری را چند دست و پا نهی
And if thou art not worthy of (hearing) the exposition and the speech, the rational soul of the speaker saw thee (to be unworthy) and went to sleep (refrained from action).
ور نباشی مستحق شرح و گفت ** ناطقه‌ی ناطق ترا دید و بخفت
Whatsoever grew has grown for the sake of the needy, in order that a seeker may find the thing he sought.
هر چه رویید از پی محتاج رست ** تا بیابد طالبی چیزی که جست
If God most High has created the heavens, He has created them for the purpose of removing needs.
حق تعالی گر سماوات آفرید ** از برای دفع حاجات آفرید
Wherever a pain is, the cure goes thither; wherever a poverty is, the provision goes thither.3210
هر کجا دردی دوا آنجا رود ** هر کجا فقری نوا آنجا رود
Wherever a difficult question is, the answer goes thither; wherever a ship is, the water goes thither.
هر کجا مشکل جواب آنجا رود ** هر کجا کشتیست آب آنجا رود
Do not seek the water, (but) get thirst, so that the water may gush forth from above and below.
آب کم جو تشنگی آور بدست ** تا بجوشد آب از بالا و پست
Until the tender-throated babe is born, how should the milk for it begin to flow from the (mother's) breast?
تا نزاید طفلک نازک گلو ** کی روان گردد ز پستان شیر او
Go, run on these hills and dales, to the end that thou mayst become thirsty and a prey to heat;
رو بدین بالا و پستیها بدو ** تا شوی تشنه و حرارت را گرو
After that, from the noise of the hornet of the air (the thundercloud) thou wilt hear the noise of the water of the stream, O king.3215
بعد از آن بانگ زنبور هوا ** بانگ آب جو بنوشی ای کیا
Thy need is not less than (that of) dry plants: thou takest water and art drawing it towards them;
حاجت تو کم نباشد از حشیش ** آب را گیری سوی او می‌کشیش
Thou takest the water by the ear and drawest it towards the dry crops that they may obtain refreshment.
گوش گیری آب را تو می‌کشی ** سوی زرع خشک تا یابد خوشی
For the spiritual crops, whose essences are concealed, the cloud of (Divine) mercy is full of the water of Kawthar.
زرع جان را کش جواهر مضمرست ** ابر رحمت پر ز آب کوثرست
In order that (the words) their Lord gave them to drink may be addressed (to thee), be thirsty! God best knoweth the right course.
تا سقاهم ربهم آید خطاب ** تشنه باش الله اعلم بالصواب
How the unbelieving woman came to Mustafá (Mohammed), on whom be peace, with a sucking babe, and how it spoke, like Jesus, of the miracles of the Prophet, God bless and save him!
آمدن آن زن کافر با طفل شیرخواره به نزدیک مصطفی علیه السلام و ناطق شدن عیسی‌وار به معجزات رسول صلی الله علیه و سلم
A woman of the same village, one of the unbelievers, ran to the Prophet for the sake of testing (him).3220
هم از آن ده یک زنی از کافران ** سوی پیغامبر دوان شد ز امتحان
She came in to the Prophet, (her face covered) with the veil: the woman had a two months old infant in her lap.
پیش پیغامبر در آمد با خمار ** کودکی دو ماه زن را بر کنار
The child said, “God give peace unto thee, O Messenger of Allah! We have come to thee.”
گفت کودک سلم الله علیک ** یا رسول الله قد جنا الیک
Its mother said to it angrily, “Hey, be silent! Who put this testimony into thine ear?
مادرش از خشم گفتش هی خموش ** کیت افکند این شهادت را بگوش
Who taught thee this, O little child, so that thy tongue became fluent in infancy?”
این کیت آموخت ای طفل صغیر ** که زبانت گشت در طفلی جریر
It replied, “God taught (me), then Gabriel: I am Gabriel's accompanist in (this) declaration.”3225
گفت حق آموخت آنگه جبرئیل ** در بیان با جبرئیلم من رسیل
She said, “Where (is Gabriel)?” It replied, “Above thy head: dost not thou see? Turn thine eye aloft.
گفت کو گفتا که بالای سرت ** می‌نبینی کن به بالا منظرت
Gabriel is standing above thee: to me he has become a guide in a hundred diverse ways.”
ایستاده بر سر تو جبرئیل ** مر مرا گشته به صد گونه دلیل
She said, “Dost thou see (him)?” “Yes,” it replied; “(I see him) shining above thee like a perfect full-moon.
گفت می‌بینی تو گفتا که بلی ** بر سرت تابان چو بدری کاملی
He is teaching me the qualities of the Prophet and delivering me by means of that sublimity from this degradation.”
می‌بیاموزد مرا وصف رسول ** زان علوم می‌رهاند زین سفول
Then said the Prophet to it (the infant), “O sucking child, what is thy name? Say (it) forth and comply (with my request).”3230
پس رسولش گفت ای طفل رضیع ** چیست نامت باز گو و شو مطیع
“‘Abdu ’l-‘Azíz,” said the child, “is my name with God; (but) ‘Abd-i ‘Uzzá with this handful of reprobates.
گفت نامم پیش حق عبدالعزیز ** عبد عزی پیش این یک مشت حیز
I am clear and free and quit of ‘Uzzá, (I swear it) by the truth of Him who gave thee this prophethood.”
من ز عزی پاک و بیزار و بری ** حق آنک دادت این پیغامبری
The two months old child, (illumined) like the full-moon, pronounced the discourse of an adult, as those who occupy the seat of honour.
کودک دو ماهه همچون ماه بدر ** درس بالغ گفته چون اصحاب صدر
Then at that instant arrived balm from Paradise, so that the brain of child and mother drew in the scent.
پس حنوط آن دم ز جنت در رسید ** تا دماغ طفل و مادر بو کشید
Both (of them) were saying, “For fear of falling (from that high estate), ’tis best to surrender one's soul to the scent of this balm.”3235
هر دو می‌گفتند کز خوف سقوط ** جان سپردن به برین بوی حنوط
As for that one whom God endows with knowledge, things inanimate and growing (living) utter a hundred expressions of belief in him.
آن کسی را کش معرف حق بود ** جامد و نامیش صد صدق زند
As for that one whom God protects, birds and fish become his guardians.
آنکسی را کش خدا حافظ بود ** مرغ و ماهی مر ورا حارس شود
How an eagle seized the boot of the Prophet, on whom be peace, and carried it into the air and turned it upside down, and how a black serpent dropped down from the boot.
ربودن عقاب موزه‌ی مصطفی علیه السلام و بردن بر هوا و نگون کردن و از موزه مار سیاه فرو افتادن
They were thus engaged, when Mustafá (Mohammed) heard from aloft the call to the ritual prayer.
اندرین بودند کواز صلا ** مصطفی بشنید از سوی علا
He asked for water and renewed the ablution: he washed his hands and face with that cold water.
خواست آبی و وضو را تازه کرد ** دست و رو را شست او زان آب سرد
He washed both his feet and gave attention to (was about to take) his boot: a boot-snatcher carried off the boot.3240
هر دو پا شست و به موزه کرد رای ** موزه را بربود یک موزه‌ربای
That man of sweet address moved his hand towards the boot: an eagle snatched the boot from his hand,
دست سوی موزه برد آن خوش‌خطاب ** موزه را بربود از دستش عقاب