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
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