بخش 40 - خبر یافتن جد مصطفی عبدالمطلب از گم کردن حلیمه محمد را علیه‌السلام و طالب شدن او گرد شهر و نالیدن او بر در کعبه و از حق درخواستن و یافتن او محمد را علیه‌السلام

When the grandfather of Mustafá got the news of Halíma and her outcry in public

And of such loud screams and shrieks that the echo of them was reaching to (the distance of) a mile,

‘Abdu ’l-Muttalib at once knew what was the matter: he beat his hands on his breast and wept.

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,

I see not any accomplishment in myself, that one like me should be Thy confidant.

I see not any merit in myself, that I should be accepted of this auspicious door,

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);

But in the countenance of that unique Pearl (Mohammed) I have beheld the signs of Thy grace, O Bounteous One;

For he doth not resemble us, though he is of us: we all are (as) the copper, while Ahmad (Mohammed) is the Elixir.

The wondrous things that I have seen in him I have not seen in friend or enemy.

None, (even) with a hundred years' endeavour, would (be able to) indicate that which Thy bounty has bestowed on him in childhood.

Since I saw with (intuitive) certainty Thy favours towards him, (I know that) he is a pearl of Thy sea.

Him I bring (forward) to plead with Thee: tell me his plight, O Thou who knowest (every) plight!”

From within the Ka‘ba came at once a cry, “Even now he will show his face unto thee.

He is blessed by Us with two hundred felicities, he is guarded by Us with two hundred troops of angels.

We make his outward (appearance) celebrated in the world; We make his inward (reality) to be hidden from all.

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.

Now We make it the shoulder-belt for a sword, now the chain on the neck of a lion.

Now We fashion from it the ball (on the top) of a throne, now the diadem on the heads (of them) that seek empire.

We have great affections towards this earth, because it lies in the posture of acquiescence.

Now We produce from it a (spiritual) king like this; now We make it frenzied (with love) in the presence of the king:

On account of him hundreds of thousands of lovers and loved ones are in lamentation and outcry and search.

This is Our work, to the confusion of that one who hath no spiritual inclination towards Our work.

We confer this eminence on the earth for the same reason that We place a portion of food before the destitute,

Because the earth has the external form of dunness, while inwardly it has the qualities of luminosity.

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.

Its outward says, ‘We are this, and no more’; its inward says, ‘Look well before and behind!’

Its outward is denying (and says) that the inward is naught; its inward says, ‘We will show (thee the truth): wait (and see)!’

Its outward and its inward are in strife: necessarily they are drawing (Divine) aid from this patient endurance.

We make the forms (of existence) from this sour-faced earth: We make manifest its hidden laughter,

For (though) outwardly the earth is (all) sorrow and tears, within it there are hundreds of thousands of laughters.

We are the Revealer of the mystery, and Our work is just this, that We bring forth these hidden things from concealment.

Although the thief is mute in denial (of his theft), the magistrate brings it to light by torture.

These (diverse) earths have stolen (Our) favours, so that through affliction We may bring them to confess.

Many is the wondrous child that it (the earth) hath had, but Ahmad (Mohammed) hath surpassed them all.

Earth and Heaven laugh and rejoice, saying, ‘From us two (who are) joined in wedlock such a king is born!’

Heaven is bursting for joy of him; earth is become like the lily on account of his purity.

Since thy outward and thy inward, O fair earth, are at war and (engaged) in struggling (with each other)—

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,

(If) his darkness is in combat with his light, the sun of his spirit will never set.

Whoso shall strive in tribulation for Our sake, Heaven will put its back under (will support) his feet.”

Your outward (form) is wailing because of the darkness; your inward (spirit) is (like) roses within roses.

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.

Like the hedgehog, the sour-faced knowers (of God) have hidden their (spiritual) pleasures in rough prickles (of austerity).

The orchard is hidden, (while) around the orchard those thorns are plainly seen, saying, “O thievish foe, keep far from this gate!”

O hedgehog, you have made the prickles your guardian and, like a Súfí, have buried your head in your bosom,

That none of these rose-cheeked thorn-natured ones may encounter (become acquainted with) a farthing (the least part) of your pleasure.

“Though thy infant (Mohammed) is childish, verily both the worlds are his parasites (attendants).

We make a (whole) world living through him; We make Heaven a slave in his service.”

‘Abdu ’l-Muttalib said, “Where is he now? O Thou that knowest the secret (of all things), point out the right way!”