Bedr (the full moon) rose upon the darkness of knowledge.
Roses were watered in the gardens of your eyes.
As reported in the tradition, manifestation (tajallī) is likened to the full moon (bedr), while the unseen (ghayb) is likened to darkness. The word shiʿār (which here means knowledge) is derived from shuʿūr and signifies hidden knowledge. It is as if the poet is saying: The manifest (jalī) appears in the hidden (khafī), just as the hidden manifests in the manifest.
You may also say: The existence (wujūd) of the Real (al-Ḥaqq) is manifested in creation (khalq), and the existence of creation is manifested in the existence of the Real. The phrase in the poem about the watering of the rose refers to the redness of the cheek, and the narcissus (described as the garden of the eye) refers to the tears flowing from the eye's springs over the redness of the cheeks, likened to a garden watered by the sky.
The Arabs liken eyes to the white narcissus with a yellow center. It is as if he is saying: The place where the Essence (dhāt) is witnessed, or the Name al-Jāmiʿ (the All-Embracing, i.e., the Name of Allah that gathers all other Names), has watered the garden of the divine Names. For those Names look to It, and It watches over them. (Tercümān, 164)
The moon (qamar) is a maqām (spiritual station) of barzakh (intermediate isthmus) between the crescent (hilāl) and the full moon (bedr). In the crescent phase, its light diminishes; in the full moon phase, it increases. When the moon appears on either side, voices are raised; thus, when its light is complete in the viewer's eye, it is called bedr. The moon has no other station outside these two states. However, between the eye and the full moon, when daylight veils it from sight, it is called maḥq. The face of the moon toward the sun is bedr, as is the face toward us... (Futūḥāt, III, 109)
no piece of the full moon
is adorned with any ornament
they set out on the road to Tanʿīm
taking their veils
they lifted their veils
from their faces shining like suns
they recited the talbiyah
uttering the tahlīl as they performed their rites
they proceeded, walking gently
skipping like beautiful partridges
wearing splendid garments
He says: From the stations of Lordship (rubūbiyya), Sovereignty (mulk), and Divinity (ulūhiyya), three sacred Names emerged, desiring the manifestation of their effects through which they are revealed. This is expressed by the word tanʿīm. Because of their lights, those unable to bear looking at them would not be destroyed by gazing, for they emerged with their faces veiled. When they wished to visit hearts prepared to receive them, they lifted their veils, their lights became visible, and the visitors raised their voices in a manner befitting Allah's majesty, saying 'Labbayk.' They, in turn, turned toward these honored hearts to grace them with their visit. The phrase 'wearing splendid garments' refers to the adornments and beauties of the Names that follow those who act as their protectors. It is as if to say: One who is not a knower cannot be a murīd (aspirant, disciple), and one who is not alive cannot be a knower. His being al-Ḥayy (the Living) and al-Muhaymin (the Protector) is based on His being the Knower (ʿAlīm) and the Murīd. Thus, everything whose existence (wujūd) depends on another is like this. Therefore, that to which something is attached is the muhaymin (protector) over that whose existence depends on it. (Tercümān, 146)
(See also: qamar; rubūbiyya; ulūhiyya)