The works of the bird in whose beak is that hair are never counterfeit.
مرغ کان مویست درمنقار او ** هیچ عاریت نباشد کار او
Its knowledge gushes perpetually from its soul: it (this bird) has nothing that is borrowed (from others) and (owes) no debt.
علم او از جان او جوشد مدام ** پیش او نه مستعار آمد نه وام
How this Hilál fell ill, and how his master was unaware of his being ill, because he despised him and did not recognise (his real worth); and how the heart of Mustafá (Mohammed), on whom be peace, came to know of his illness and his state (of weakness), and how the Prophet, on whom be peace, inquired after this Hilál and went to see him.
رنجور شدن این هلال و بی‌خبری خواجه‌ی او از رنجوری او از تحقیر و ناشناخت و واقف شدن دل مصطفی علیه‌السلام از رنجوری و حال او و افتقاد و عیادت رسول علیه‌السلام این هلال را
By (Divine) destiny Hilál became ill and weak: inspiration acquainted Mustafá with his condition.1150
از قضا رنجور و ناخوش شد هلال ** مصطفی را وحی شد غماز حال
His master was unaware of his illness, for in his eyes he (Hilál) was worth little and without importance.
بد ز رنجوریش خواجه‌ش بی‌خبر ** که بر او بد کساد و بی‌خطر
(Such) a well-doer lay (ill) in the stable for nine days, and none took notice of his plight.
خفته نه روز اندر آخر محسنی ** هیچ کس از حال او آگاه نی
(But) he who was a personage and the Emperor of (all) personages, he whose oceanic mind reaches every place—
آنک کس بود و شهنشاه کسان ** عقل صد چون قلزمش هر جا رسان
To him came the (Divine) inspiration: God's Mercy sympathised (with Hilál), saying (to the Prophet), “Such-and-such an one who longs for thee is fallen sick.”
وحیش آمد رحم حق غم‌خوار شد ** که فلان مشتاق تو بیمار شد
(Thereupon) Mustafá went thither to pay a visit to the noble Hilál.1155
مصطفی بهر هلال با شرف ** رفت از بهر عیادت آن طرف
The (Prophetic) Moon was running behind the Sun of inspiration, while the Companions followed behind him, like the stars.
در پی خورشید وحی آن مه دوان ** وآن صحابه در پیش چون اختران
The Moon is saying, “My Companions are stars—a model for (those who follow them in) the night-journey, and missiles hurled at the disobedient.”
ماه می‌گوید که اصحابی نجوم ** للسری قدوه و للطاغی رجوم
(When) the Amír was told of the arrival of that (spiritual) Sultan, he sprang up, beside himself with joy;
میر را گفتند که آن سلطان رسید ** او ز شادی بی‌دل و جان برجهید
He clapped his hands joyously, thinking that the (spiritual) Emperor had come on his account.
برگمان آن ز شادی زد دو دست ** کان شهنشه بهر او میر آمدست
When the Amír came down from the upper chamber, he was ready to lavish his soul on the messenger as a reward (for the news he had brought).1160
چون فرو آمد ز غرفه آن امیر ** جان همی‌افشاند پامزد بشیر
Then he kissed the earth (before the Prophet) and gave the salaam (with great ceremony): in his delight he made his countenance like a rose.
پس زمین‌بوس و سلام آورد او ** کرد رخ را از طرب چون ورد او
“In God's name,” he said, “bestow honour on the house (by entering it), so that this assembly-place may become a Paradise,
گفت بسم‌الله مشرف کن وطن ** تا که فردوسی شود این انجمن
And that my palace may surpass heaven (in glory), saying, ‘I have seen the Pole on which Time revolves.’”
تا فزاید قصر من بر آسمان ** که بدیدم قطب دوران زمان
The venerable (Prophet) said to him by way of rebuke, “I have not come to visit you.”
گفتش از بهر عتاب آن محترم ** من برای دیدن تو نامدم
He replied, “My spirit belongs to thee—what, indeed, is my spirit (before thee)? Oh, say on whose account is this solicitude?—1165
گفت روحم آن تو خود روح چیست ** هین بفرما کین تجشم بهر کیست
That I may become dust for the feet of the person who is planted in the orchard of thy favour.”
تا شوم من خاک پای آن کسی ** که به باغ لطف تستش مغرسی
Then he (the Prophet) said to him, “Where is that New-moon (Hilál) of the highest heaven? Where is he that in his humility is spread as moonbeams (like a carpet on the ground)?—
پس بگفتش کان هلال عرش کو ** هم‌چو مهتاب از تواضع فرش کو
That king who is disguised as a slave and has come (down) to this world for the purpose of spying?
آن شهی در بندگی پنهان شده ** بهر جاسوسی به دنیا آمده
Do not say, ‘He is my slave and stableman’: know this, that he is a treasure (buried) in ruins.
تو مگو کو بنده و آخرجی ماست ** این بدان که گنج در ویرانه‌هاست
Oh, I wonder to what state he has been reduced by sickness— that New-moon by which thousands of full-moons are trodden underfoot.”1170
ای عجب چونست از سقم آن هلال ** که هزاران بدر هستش پای‌مال
He (the Amír) said, “I have no knowledge of his illness, but he has not been at the palace-gate for several days.
گفت از رنجش مرا آگاه نیست ** لیک روزی چند بر درگاه نیست
He keeps company with the horses and mules: he is a groom, and this stable is his dwelling-place.”
صحبت او با ستور و استرست ** سایس است و منزلش این آخرست
How Mustafá, on whom be peace, came into the Amír's stable to see the sick Hilál, and how he caressed Hilál, may God be pleased with him!
در آمدن مصطفی علیه‌السلام از بهر عیادت هلال در ستورگاه آن امیر و نواختن مصطفی هلال را رضی الله عنه
The Prophet went eagerly into the stable (to look) for him and began to search.
رفت پیغامبر به رغبت بهر او ** اندر آخر وآمد اندر جست و جو
The stable was dark, foul, and dirty, (but) all this vanished (from Hilál's mind) when friendship arrived.
بود آخر مظلم و زشت و پلید ** وین همه برخاست چون الفت رسید
That fierce (spiritual) lion scented the Prophet just as the scent of Joseph was perceived by his father (Jacob).1175
بوی پیغامبر ببرد آن شیر نر ** هم‌چنانک بوی یوسف را پدر
Miracles are not the cause of religious faith; ’tis the scent of homogeneity that attracts (to itself) qualities (of the same kind).
موجب ایمان نباشد معجزات ** بوی جنسیت کند جذب صفات
Miracles are (wrought) for the purpose of subjugating the foe: the scent of homogeneity is (only) for the winning of hearts.
معجزات از بهر قهر دشمنست ** بوی جنسیت پی دل بردنست
A foe is subjugated, but not a friend: how should a friend have his neck bound?
قهر گردد دشمن اما دوست نی ** دوست کی گردد ببسته گردنی
He (Hilál) was awakened from sleep by his (the Prophet's) scent: he said (to himself), “A stable full of dung, and this kind of scent within it!”
اندر آمد او ز خواب از بوی او ** گفت سرگین‌دان درون زین گونه بو
(Then) through the legs of the riding-beasts he saw the holy skirt of the peerless Prophet,1180
از میان پای استوران بدید ** دامن پاک رسول بی‌ندید
And that (spiritual) hero came creeping out of a corner in the stable and laid his face upon his (the Prophet's) feet.
پس ز کنج آخر آمد غژغژان ** روی بر پایش نهاد آن پهلوان
Then the Prophet laid his face against his (Hilál's) face and kissed his head and eyes and cheeks.
پس پیمبر روی بر رویش نهاد ** بر سر و بر چشم و رویش بوسه داد
“O Lord,” he cried, “what a hidden pearl art thou! How art thou, O heavenly stranger? Art thou better?”
گفت یا ربا چه پنهان گوهری ** ای غریب عرش چونی خوشتری
He (Hilál) said, “One whose sleep was disturbed (with grief), how forsooth is he when the Sun (of Prophecy) comes into his mouth?
گفت چون باشد خود آن شوریده خواب ** که در آید در دهانش آفتاب
The thirsty man who eats clay (to slake his thirst), how is he (when) the Water (of Life) lays him on its head (surface) and bears him happily along?1185
چون بود آن تشنه‌ای کو گل چرد ** آب بر سر بنهدش خوش می‌برد
[Explanation of (the following Tradition), that Mustafá (Mohammed), on whom be peace, hearing that Jesus, on whom be peace, walked on the water, said, ‘If his faith had increased, he would have walked on the air.’]
در بیان آنک مصطفی علیه‌السلام شنید کی عیسی علیه‌السلام بر روی آب رفت فرمود لو ازداد یقینه لمشی علی الهواء
(How is he) whom the vast river takes on its head (surface), like Jesus, saying, ‘In the Water of Life thou art safe from drowning’?”
هم‌چو عیسی بر سرش گیرد فرات ** که ایمنی از غرقه در آب حیات
Ahmad (Mohammed) says, “Had (his) faith been greater, even the air would have carried him safely,
گوید احمد گر یقینش افزون بدی ** خود هوایش مرکب و مامون بدی
Like me, who rode upon the air on the night of the Ascension and sought communion (with God).”
هم‌چو من که بر هوا راکب شدم ** در شب معراج مستصحب شدم
He (Hilál) said, “How is a blind filthy dog that sprang up from sleep and found itself to be a lion?—
گفت چون باشد سگی کوری پلید ** جست او از خواب خود را شیر دید
Not such a lion as any one could shoot; nay, but (such an one that) by the terror of it sword and javelin would be shattered.1190
نه چنان شیری که کس تیرش زند ** بل ز بیمش تیغ و پیکان بشکند
The blind man, (who was) going on his belly, like a snake— (how is he when) he has opened his eyes in the garden and in spring?”
کور بر اشکم رونده هم‌چو مار ** چشمها بگشاد در باغ و بهار
How is the “how” (contingent being) that has been freed from “how-ness” (conditionedness) and has attained unto the abounding life of “how-lessness”?
چون بود آن چون که از چونی رهید ** در حیاتستان بی‌چونی رسید
He has become a dispenser of “how-ness” in the world beyond locality: all “how's” are (gathered) round his table, like dogs.
گشت چونی‌بخش اندر لامکان ** گرد خوانش جمله چونها چون سگان
He gives (throws) to them a bone from (the table of) “how-lessness.” Do thou, (being) in the state of pollution, keep silence: do not recite this Súra (of the Qur’án).
او ز بی‌چونی دهدشان استخوان ** در جنابت تن زن این سوره مخوان
Until thou wash thyself entirely clean of “how-ness,” do not put thy hand on this (Holy) Book, O youth.1195
تا ز چونی غسل ناری تو تمام ** تو برین مصحف منه کف ای غلام
Whether I am dirty or clean, O (spiritual) princes, if I do not recite this, then what in the world shall I recite?
گر پلیدم ور نظیفم ای شهان ** این نخوانم پس چه خوانم در جهان
You say to me, “For the sake of the (Divine) reward, do not go into the water-tank without having washed”;
تو مرا گویی که از بهر ثواب ** غسل ناکرده مرو در حوض آب