She said, “O old man, though I am in affliction (on account of the loss of Mohammed), I am in manifold bewilderment (not knowing whether I should grieve or rejoice).
گفت پیر اگر چه من در محنتم ** حیرت اندر حیرت اندر حیرتم
At one moment the wind is making a speech to me, at another moment the stones are schooling me.
ساعتی بادم خطیبی می‌کند ** ساعتی سنگم ادیبی می‌کند
The wind addresses me with articulate words, the stones and mountains give me intelligence of (the real nature of) things.970
باد با حرفم سخنها می‌دهد ** سنگ و کوهم فهم اشیا می‌دهد
Once (before) they of the Invisible carried off my child—they of the Invisible, the green-winged ones of Heaven.
گاه طفلم را ربوده غیبیان ** غیبیان سبز پر آسمان
Of whom shall I complain? To whom shall I tell this plaint? I am become crazy and in a hundred minds.
از کی نالم با کی گویم این گله ** من شدم سودایی اکنون صد دله
His (God's) jealousy has closed my lips (so that I am unable) to unfold (the tale of) the mystery: I say (only) this much, that my child is lost.
غیرتش از شرح غیبم لب ببست ** این قدر گویم که طفلم گم شدست
If I should say anything else now, the people would bind me in chains as though I were mad.”
گر بگویم چیز دیگر من کنون ** خلق بندندم به زنجیر جنون
The old man said to her, “O Halíma, rejoice; bow down in thanksgiving and do not rend thy face.975
گفت پیرش کای حلیمه شاد باش ** سجده‌ی شکر آر و رو را کم خراش
Do not grieve: he will not become lost to thee; nay, but the (whole) world will become lost in him.
غم مخور یاوه نگردد او ز تو ** بلک عالم یاوه گردد اندرو
Before and behind (him) there are always hundreds of thousands of keepers and guardians (watching over him) in jealous emulation.
هر زمان از رشک غیرت پیش و پس ** صد هزاران پاسبانست و حرس
Didst not thou see how those idols with all their arts fell headlong at the name of thy child?
آن ندیدی کان بتان ذو فنون ** چون شدند از نام طفلت سرنگون
This is a marvellous epoch on the face of the earth: I have grown old, and I have not seen aught of this kind.”
این عجب قرنیست بر روی زمین ** پیر گشتم من ندیدم جنس این
Since (even) the stones (idols) bewailed this (prophetic) mission, think what (tribulation) it will set over (bring down upon) sinners!980
زین رسالت سنگها چون ناله داشت ** تا چه خواهد بر گنه کاران گماشت
The stone is guiltless in respect of being an object of worship, (but) you are not under compulsion in worshipping it.
سنگ بی‌جرمست در معبودیش ** تو نه‌ای مضطر که بنده بودیش
That one that was under compulsion has become so afraid: consider (then) what (terrible) things will be fastened upon the guilty!
او که مضطر این چنین ترسان شدست ** تا که بر مجرم چه‌ها خواهند بست
How ‘Abdu ’l-Muttalib, the grandfather of Mustafá (Mohammed), got news of Halíma's having lost Mohammed, on whom be peace, and searched for him round the city and made lamentation at the door of the Ka‘ba and besought God and found him (Mohammed), on whom be peace.
خبر یافتن جد مصطفی عبدالمطلب از گم کردن حلیمه محمد را علیه‌السلام و طالب شدن او گرد شهر و نالیدن او بر در کعبه و از حق درخواستن و یافتن او محمد را علیه‌السلام
When the grandfather of Mustafá got the news of Halíma and her outcry in public
چون خبر یابید جد مصطفی ** از حلیمه وز فغانش بر ملا
And of such loud screams and shrieks that the echo of them was reaching to (the distance of) a mile,
وز چنان بانگ بلند و نعره‌ها ** که بمیلی می‌رسید از وی صدا
‘Abdu ’l-Muttalib at once knew what was the matter: he beat his hands on his breast and wept.985
زود عبدالمطلب دانست چیست ** دست بر سینه همی‌زد می‌گریست
In his grief he came ardently to the door of the Ka‘ba, saying, “O Thou that knowest the secret of night and the mystery of day,
آمد از غم بر در کعبه بسوز ** کای خبیر از سر شب وز راز روز
I see not any accomplishment in myself, that one like me should be Thy confidant.
خویشتن را من نمی‌بینم فنی ** تا بود هم‌راز تو هم‌چون منی
I see not any merit in myself, that I should be accepted of this auspicious door,
خویشتن را من نمی‌بینم هنر ** تا شوم مقبول این مسعود در
Or that my (bowed) head and my prostration (in prayer) should have any worth, or that because of my tears any fortune should smile (upon me);
یا سر و سجده‌ی مرا قدری بود ** یا باشکم دولتی خندان شود
But in the countenance of that unique Pearl (Mohammed) I have beheld the signs of Thy grace, O Bounteous One;990
لیک در سیمای آن در یتیم ** دیده‌ام آثار لطفت ای کریم
For he doth not resemble us, though he is of us: we all are (as) the copper, while Ahmad (Mohammed) is the Elixir.
که نمی‌ماند به ما گرچه ز ماست ** ما همه مسیم و احمد کیمیاست
The wondrous things that I have seen in him I have not seen in friend or enemy.
آن عجایبها که من دیدم برو ** من ندیدم بر ولی و بر عدو
None, (even) with a hundred years' endeavour, would (be able to) indicate that which Thy bounty has bestowed on him in childhood.
آنک فضل تو درین طفلیش داد ** کس نشان ندهد به صد ساله جهاد
Since I saw with (intuitive) certainty Thy favours towards him, (I know that) he is a pearl of Thy sea.
چون یقین دیدم عنایتهای تو ** بر وی او دریست از دریای تو
Him I bring (forward) to plead with Thee: tell me his plight, O Thou who knowest (every) plight!”995
من هم او را می شفیع آرم به تو ** حال او ای حال‌دان با من بگو
From within the Ka‘ba came at once a cry, “Even now he will show his face unto thee.
از درون کعبه آمد بانگ زود ** که هم‌اکنون رخ به تو خواهد نمود
He is blessed by Us with two hundred felicities, he is guarded by Us with two hundred troops of angels.
با دو صد اقبال او محظوظ ماست ** با دو صد طلب ملک محفوظ ماست
We make his outward (appearance) celebrated in the world; We make his inward (reality) to be hidden from all.
ظاهرش را شهره‌ی گیهان کنیم ** باطنش را از همه پنهان کنیم
The water and clay was (like) gold of the mine: We are the goldsmith; for We carve it now into an anklet, now into a seal.
زر کان بود آب و گل ما زرگریم ** که گهش خلخال و گه خاتم بریم
Now We make it the shoulder-belt for a sword, now the chain on the neck of a lion.1000
گه حمایلهای شمشیرش کنیم ** گاه بند گردن شیرش کنیم
Now We fashion from it the ball (on the top) of a throne, now the diadem on the heads (of them) that seek empire.
گه ترنج تخت بر سازیم ازو ** گاه تاج فرقهای ملک‌جو
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