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994-1043

  • چون یقین دیدم عنایتهای تو ** بر وی او دریست از دریای تو
  • Since I saw with (intuitive) certainty Thy favours towards him, (I know that) he is a pearl of Thy sea.
  • من هم او را می شفیع آرم به تو ** حال او ای حال‌دان با من بگو 995
  • Him I bring (forward) to plead with Thee: tell me his plight, O Thou who knowest (every) plight!”
  • از درون کعبه آمد بانگ زود ** که هم‌اکنون رخ به تو خواهد نمود
  • From within the Ka‘ba came at once a cry, “Even now he will show his face unto thee.
  • با دو صد اقبال او محظوظ ماست ** با دو صد طلب ملک محفوظ ماست
  • He is blessed by Us with two hundred felicities, he is guarded by Us with two hundred troops of angels.
  • ظاهرش را شهره‌ی گیهان کنیم ** باطنش را از همه پنهان کنیم
  • We make his outward (appearance) celebrated in the world; We make his inward (reality) to be hidden from all.
  • زر کان بود آب و گل ما زرگریم ** که گهش خلخال و گه خاتم بریم
  • 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.
  • گه حمایلهای شمشیرش کنیم ** گاه بند گردن شیرش کنیم 1000
  • Now We make it the shoulder-belt for a sword, now the chain on the neck of a lion.
  • گه ترنج تخت بر سازیم ازو ** گاه تاج فرقهای ملک‌جو
  • Now We fashion from it the ball (on the top) of a throne, now the diadem on the heads (of them) that seek empire.
  • عشقها داریم با این خاک ما ** زانک افتادست در قعده‌ی رضا
  • We have great affections towards this earth, because it lies in the posture of acquiescence.
  • گه چنین شاهی ازو پیدا کنیم ** گه هم او را پیش شه شیدا کنیم
  • Now We produce from it a (spiritual) king like this; now We make it frenzied (with love) in the presence of the king:
  • صد هزاران عاشق و معشوق ازو ** در فغان و در نفیر و جست و جو
  • On account of him hundreds of thousands of lovers and loved ones are in lamentation and outcry and search.
  • کار ما اینست بر کوری آن ** که به کار ما ندارد میل جان 1005
  • This is Our work, to the confusion of that one who hath no spiritual inclination towards Our work.
  • این فضیلت خاک را زان رو دهیم ** که نواله پیش بی‌برگان نهیم
  • We confer this eminence on the earth for the same reason that We place a portion of food before the destitute,
  • زانک دارد خاک شکل اغبری ** وز درون دارد صفات انوری
  • Because the earth has the external form of dunness, while inwardly it has the qualities of luminosity.
  • ظاهرش با باطنش گشته به جنگ ** باطنش چون گوهر و ظاهر چو سنگ
  • 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 گوید که ما اینیم و بس ** باطنش گوید نکو بین پیش و پس
  • Its outward says, ‘We are this, and no more’; its inward says, ‘Look well before and behind!’
  • ظاهرش منکر که باطن هیچ نیست ** باطنش گوید که بنماییم بیست 1010
  • Its outward is denying (and says) that the inward is naught; its inward says, ‘We will show (thee the truth): wait (and see)!’
  • ظاهرش با باطنش در چالش‌اند ** لاجرم زین صبر نصرت می‌کشند
  • Its outward and its inward are in strife: necessarily they are drawing (Divine) aid from this patient endurance.
  • زین ترش‌رو خاک صورتها کنیم ** خنده‌ی پنهانش را پیدا کنیم
  • We make the forms (of existence) from this sour-faced earth: We make manifest its hidden laughter,
  • زانک ظاهر خاک اندوه و بکاست ** در درونش صد هزاران خنده‌هاست
  • For (though) outwardly the earth is (all) sorrow and tears, within it there are hundreds of thousands of laughters.
  • کاشف السریم و کار ما همین ** کین نهانها را بر آریم از کمین
  • We are the Revealer of the mystery, and Our work is just this, that We bring forth these hidden things from concealment.
  • گرچه دزد از منکری تن می‌زند ** شحنه آن از عصر پیدا می‌کند 1015
  • Although the thief is mute in denial (of his theft), the magistrate brings it to light by torture.
  • فضلها دزدیده‌اند این خاکها ** تا مقر آریمشان از ابتلا
  • These (diverse) earths have stolen (Our) favours, so that through affliction We may bring them to confess.
  • بس عجب فرزند کو را بوده است ** لیک احمد بر همه افزوده است
  • Many is the wondrous child that it (the earth) hath had, but Ahmad (Mohammed) hath surpassed them all.
  • شد زمین و آسمان خندان و شاد ** کین چنین شاهی ز ما دو جفت زاد
  • Earth and Heaven laugh and rejoice, saying, ‘From us two (who are) joined in wedlock such a king is born!’
  • می‌شکافد آسمان از شادیش ** خاک چون سوسن شده ز آزادیش
  • Heaven is bursting for joy of him; earth is become like the lily on account of his purity.
  • ظاهرت با باطنت ای خاک خوش ** چونک در جنگ‌اند و اندر کش‌مکش 1020
  • Since thy outward and thy inward, O fair earth, are at war and (engaged) in struggling (with each other)—
  • هر که با خود بهر حق باشد به جنگ ** تا شود معنیش خصم بو و رنگ
  • 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,
  • ظلمتش با نور او شد در قتال ** آفتاب جانش را نبود زوال
  • (If) his darkness is in combat with his light, the sun of his spirit will never set.
  • هر که کوشد بهر ما در امتحان ** پشت زیر پایش آرد آسمان
  • Whoso shall strive in tribulation for Our sake, Heaven will put its back under (will support) his feet.”
  • ظاهرت از تیرگی افغان کنان ** باطن تو گلستان در گلستان
  • Your outward (form) is wailing because of the darkness; your inward (spirit) is (like) roses within roses.
  • قاصد او چون صوفیان روترش ** تا نیامیزند با هر نورکش 1025
  • 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.
  • عارفان روترش چون خارپشت ** عیش پنهان کرده در خار درشت
  • Like the hedgehog, the sour-faced knowers (of God) have hidden their (spiritual) pleasures in rough prickles (of austerity).
  • باغ پنهان گرد باغ آن خار فاش ** کای عدوی دزد زین در دور باش
  • The orchard is hidden, (while) around the orchard those thorns are plainly seen, saying, “O thievish foe, keep far from this gate!”
  • خارپشتا خار حارس کرده‌ای ** سر چو صوفی در گریبان برده‌ای
  • O hedgehog, you have made the prickles your guardian and, like a Súfí, have buried your head in your bosom,
  • تا کسی دوچار دانگ عیش تو ** کم شود زین گلرخان خارخو
  • In order that none of these rose-cheeked thorn-natured ones may spoil your pleasure.
  • طفل تو گرچه که کودک‌خو بدست ** هر دو عالم خود طفیل او بدست 1030
  • “Though thy infant (Mohammed) is childish, verily both the worlds are his parasites (attendants).
  • ما جهانی را بدو زنده کنیم ** چرخ را در خدمتش بنده کنیم
  • We make a (whole) world living through him; We make Heaven a slave in his service.”
  • گفت عبدالمطلب کین دم کجاست ** ای علیم السر نشان ده راه راست
  • ‘Abdu ’l-Muttalib said, “Where is he now? O Thou that knowest the secret (of all things), point out the right way!”
  • نشان خواستن عبدالمطلب از موضع محمد علیه‌السلام کی کجاش یابم و جواب آمدن از اندرون کعبه و نشان یافتن
  • 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.
  • از درون کعبه آوازش رسید ** گفت ای جوینده آن طفل رشید
  • A voice reached him from within the Ka‘ba. It said, “O seeker, that righteous child
  • در فلان وادیست زیر آن درخت ** پس روان شد زود پیر نیکبخت
  • Is in such and such a wadi beneath yonder tree.” Then the good-fortuned old man at once set out.
  • در رکاب او امیران قریش ** زانک جدش بود ز اعیان قریش 1035
  • At his stirrup (were) the princes of Quraysh, for his (Mohammed's) grandfather was one of the notables of Quraysh.
  • تا به پشت آدم اسلافش همه ** مهتران بزم و رزم و ملحمه
  • All his (Mohammed's) ancestors (reaching back) to the loins of Adam (were) lords in feast and fray and the carnage of battle.
  • این نسب خود پوست او را بوده است ** کز شهنشاهان مه پالوده است
  • This lineage is (applicable) only to his husk (body), which is strained pure (in descent) from mighty emperors.
  • مغز او خود از نسب دورست و پاک ** نیست جنسش از سمک کس تا سماک
  • His kernel, in sooth, is remote from lineage, and unsoiled (by contamination with mankind): none is its congener from the Fish to Arcturus.
  • نور حق را کس نجوید زاد و بود ** خلعت حق را چه حاجت تار و پود
  • None seeks (to know) the birth and (coming into) existence of the Light of God: what need of warp and woof hath God's robe of honour?
  • کمترین خلعت که بدهد در ثواب ** بر فزاید بر طراز آفتاب 1040
  • The meanest robe of honour that He bestows in recompense (for good works) excels the embroidered raiment of the sun.
  • بقیه‌ی قصه‌ی دعوت رحمت بلقیس را
  • The rest of the story of (the Divine) Mercy’s calling Bilqís.
  • خیز بلقیسا بیا و ملک بین ** بر لب دریای یزدان در بچین
  • “Arise, O Bilqís! Come and behold the Kingdom! Gather pearls on the shore of God’s Sea!
  • خواهرانت ساکن چرخ سنی ** تو بمرداری چه سلطانی کنی
  • Thy sisters are dwelling in the glorious Heaven: why dost thou behave like a sultan on account of (possessing) a carcase?
  • خواهرانت را ز بخششهای راد ** هیچ می‌دانی که آن سلطان چه داد
  • Dost thou know at all what noble gifts that Sultan (God) gave to thy sisters?