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4
986-1035

  • 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

  • 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