We have great affections towards this earth, because it lies in the posture of acquiescence.
عشقها داریم با این خاک ما ** زانک افتادست در قعدهی رضا
Now We produce from it a (spiritual) king like this; now We make it frenzied (with love) in the presence of the king:
گه چنین شاهی ازو پیدا کنیم ** گه هم او را پیش شه شیدا کنیم
On account of him hundreds of thousands of lovers and loved ones are in lamentation and outcry and search.
صد هزاران عاشق و معشوق ازو ** در فغان و در نفیر و جست و جو
This is Our work, to the confusion of that one who hath no spiritual inclination towards Our work.1005
کار ما اینست بر کوری آن ** که به کار ما ندارد میل جان
We confer this eminence on the earth for the same reason that We place a portion of food before the destitute,
این فضیلت خاک را زان رو دهیم ** که نواله پیش بیبرگان نهیم
Because the earth has the external form of dunness, while inwardly it has the qualities of luminosity.
زانک دارد خاک شکل اغبری ** وز درون دارد صفات انوری
Its outward (appearance) has come to be at war with its inward (reality): its inward is like a jewel and its outward like a (common) stone.
ظاهرش با باطنش گشته به جنگ ** باطنش چون گوهر و ظاهر چو سنگ
Its outward says, ‘We are this, and no more’; its inward says, ‘Look well before and behind!’
ظاهرش گوید که ما اینیم و بس ** باطنش گوید نکو بین پیش و پس
Its outward is denying (and says) that the inward is naught; its inward says, ‘We will show (thee the truth): wait (and see)!’1010
ظاهرش منکر که باطن هیچ نیست ** باطنش گوید که بنماییم بیست
Its outward and its inward are in strife: necessarily they are drawing (Divine) aid from this patient endurance.
ظاهرش با باطنش در چالشاند ** لاجرم زین صبر نصرت میکشند
We make the forms (of existence) from this sour-faced earth: We make manifest its hidden laughter,
زین ترشرو خاک صورتها کنیم ** خندهی پنهانش را پیدا کنیم
For (though) outwardly the earth is (all) sorrow and tears, within it there are hundreds of thousands of laughters.
زانک ظاهر خاک اندوه و بکاست ** در درونش صد هزاران خندههاست
We are the Revealer of the mystery, and Our work is just this, that We bring forth these hidden things from concealment.
کاشف السریم و کار ما همین ** کین نهانها را بر آریم از کمین
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
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
(As though implicitly thou wert) saying, “These are my disciples, and I am (like) briny water: they drink of me and become blind.”1050
کین مریدان من و من آب شور ** میخورند از من همی گردند کور
Sweeten thy water with the esoteric Sea: do not make the foul water a snare for these blind ones.
آب خود شیرین کن از بحر لدن ** آب بد را دام این کوران مکن