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
(But) outside of the tank there is nothing but earth: no one who does not enter the tank is clean.
از برون حوض غیر خاک نیست ** هر که او در حوض ناید پاک نیست
If the waters have not the grace to receive filth continually,
گر نباشد آبها را این کرم ** کو پذیرد مر خبث را دم به دم
Alas for the longing lover and his hope! Oh, sorrow for his everlasting sorrow!1200
وای بر مشتاق و بر اومید او ** حسرتا بر حسرت جاوید او
(Nay, but) the water hath a hundred graces, a hundred (noble) pities, for it receives the defiled ones (and purifies them)—and peace (be with thee)!
آب دارد صد کرم صد احتشام ** که پلیدان را پذیرد والسلام
O thou Radiance of God, Husámu’ddín, the Light is thy protector from the worst of flying creatures.
ای ضیاء الحق حسامالدین که نور ** پاسبان تست از شر الطیور
The Light and its ascent are thy protector, O Sun who art concealed from the bat.
پاسبان تست نور و ارتقاش ** ای تو خورشید مستر از خفاش
The veil before the face of the Sun, what is it but excess of brilliance and intensity of splendour?
چیست پرده پیش روی آفتاب ** جز فزونی شعشعه و تیزی تاب
The veil over the Sun is just the Light of the Lord: the bat and the night have no lot therein.1205
پردهی خورشید هم نور ربست ** بینصیب از وی خفاشست و شبست
Inasmuch as both (of them) have remained far (from the Sun) and veiled (from it), they have remained either black-faced (like Night) or cold (like the bat).
هر دو چون در بعد و پرده ماندهاند ** یا سیهرو یا فسرده ماندهاند
Since thou hast written part of the story of the New-moon (Hilál), (now) put into words the tale of the Full-moon.
چون نبشتی بعضی از قصهی هلال ** داستان بدر آر اندر مقال
The New-moon and the Full-moon have oneness (with each other): they are far from duality and from imperfection and corruption.
آن هلال و بدر دارند اتحاد ** از دوی دورند و از نقص و فساد
The new-moon is inwardly free from imperfection: its apparent imperfection is (due to its) increasing gradually.
آن هلال از نقص در باطن بریست ** آن به ظاهر نقص تدریج آوریست
Night by night it gives a lesson in gradualness, and with deliberation it produces relief (for itself).1210
درس گوید شب به شب تدریج را ** در تانی بر دهد تفریج را
With deliberation it says, “O hasty fool, (only) step by step can one mount to the roof.”
در تانی گوید ای عجول خام ** پایهپایه بر توان رفتن به بام
Let the cooking-pot boil gradually, as a skilful (cook) does: the stew boiled in a mad hurry is of no use.
دیگ را تدریج و استادانه جوش ** کار ناید قلیهی دیوانه جوش
Was not God able to create heaven in one moment by (the word) “Be”? Without any doubt (He was).
حق نه قادر بود بر خلق فلک ** در یکی لحظه به کن بیهیچ شک
Why, then, O seeker of instruction, did He extend (the time) for it to six days, every day (being as long as) a thousand years?
پس چرا شش روز آن را درکشید ** کل یوم الف عام ای مستفید
Wherefore is the creation of a child (completed) in nine months? Because gradualness is a characteristic of (the action of) that King.1215
خلقت طفل از چه اندر نه مهاست ** زانک تدریج از شعار آن شهاست
Why was (the time occupied in) the creation of Adam forty mornings? (Because) He (God) was adding (perfections) to that clay little by little,
خلقت آدم چرا چل صبح بود ** اندر آن گل اندکاندک میفزود
Not like you, O foolish one, who have rushed forward just now: you are a child, and you have made yourself out to be an Elder.
نه چو تو ای خام که اکنون تاختی ** طفلی و خود را تو شیخی ساختی
You have run up, like a gourd, to the top of all, (but) where is the (spiritual) warfare and combat to sustain you?
بر دویدی چون کدو فوق همه ** کو ترا پای جهاد و ملحمه
You have rested on trees and walls for support: you have climbed up like a pumpkin, O little baldhead.
تکیه کردی بر درختان و جدار ** بر شدی ای اقرعک هم قرعوار
If at first you mounted on a tall cypress, yet in the end you are dry and pulpless and empty.1220
اول ار شد مرکبت سرو سهی ** لیک آخر خشک و بیمغزی تهی
Your green (fresh) colour soon turned yellow (faded), O pumpkin, for it was derived from rouge, it was not original.
رنگ سبزت زرد شد ای قرع زود ** زانک از گلگونه بود اصلی نبود
Story of the old woman who used to depilate and rouge her ugly face, though it could never be put right and become pleasing.
داستان آن عجوزه کی روی زشت خویشتن را جندره و گلگونه میساخت و ساخته نمیشد و پذیرا نمیآمد