گفت او دزد و کژ است و کژنشین ** حیز و نامرد و چنان است و چنین
(For) he said that you are thievish and dishonest and ill-behaved, immoral and infamous and so forth.”
گفت پیوسته بده ست او راست گو ** راست گویی من ندیده ستم چو او
The slave said, “He (my fellow-servant) has always been veracious; I have not seen any one so truthful as he is.
راست گویی در نهادش خلقتی است ** هر چه گوید من نگویم تهمتی است
Veracity is inborn in his nature; whatever he says, I do not say it is void (of truth).
کژ ندانم آن نکو اندیش را ** متهم دارم وجود خویش را
I deem not that good-minded one malicious: I (rather) suspect my own person.
باشد او در من ببیند عیبها ** من نبینم در وجود خود شها880
Maybe, he sees in me faults I do not see in myself, O King.”
هر کسی گر عیب خود دیدی ز پیش ** کی بدی فارغ خود از اصلاح خویش
Any one saw his own faults before (seeing those of others) —how should he be unconcerned with correcting himself?
غافلند این خلق از خود ای پدر ** لاجرم گویند عیب همدگر
These people (of the world) take no heed of themselves, O father: consequently they blame one another.
من نبینم روی خود را ای شمن ** من ببینم روی تو تو روی من
O idolater (dualist), (if) I do not behold my own face (reality), I behold thy face and thou beholdest mine.
آن کسی که او ببیند روی خویش ** نور او از نور خلقان است بیش
He that beholds his own face (reality)—his light is greater than the light of the creatures (of God).
گر بمیرد دید او باقی بود ** ز انکه دیدش دید خلاقی بود885
Though he die, his sight is everlasting, because his sight is the sight of the Creator.
نور حسی نبود آن نوری که او ** روی خود محسوس بیند پیش رو
That light by which he sensibly beholds his own face (reality) before him, is not the light of sense.
گفت اکنون عیبهای او بگو ** آن چنان که گفت او از عیب تو
The King said, “Now tell his (your fellow-servant's) faults, just as he spoke of yours,
تا بدانم که تو غم خوار منی ** کدخدای ملکت و کار منی
That I may know whether you are solicitous for me and a (good) house-steward of my property and business.”
گفت ای شه من بگویم عیبهاش ** گر چه هست او مر مرا خوش خواجهتاش
He replied, “O King, I will tell his faults, though he is to me a pleasing fellow-servant.
عیب او مهر و وفا و مردمی ** عیب او صدق و ذکا و هم دمی890
His faults are affection and loyalty and humanity; his faults are sincerity and keen wittedness and cordial comradeship.
کمترین عیبش جوانمردی و داد ** آن جوانمردی که جان را هم بداد
His least fault is generosity and bounty—the generosity that even gives up life.”
صد هزاران جان خدا کرده پدید ** چه جوانمردی بود کان را ندید
God has brought to view myriads of lives (in return for the life given up): what generosity would there be (in him) that saw not those?
ور بدیدی کی به جان بخلش بدی ** بهر یک جان کی چنین غمگین شدی
And if he saw them, how should he grudge his life? How should he become so grieved for the sake of one life?
بر لب جو بخل آب آن را بود ** کاو ز جوی آب نابینا بود
On the river-bank, water is grudged by him (alone) that is blind to the stream of water.
گفت پیغمبر که هر که از یقین ** داند او پاداش خود در یوم دین895
The Prophet said, “Whosoever knows for sure his recompense on the day of Resurrection—
که یکی را ده عوض میآیدش ** هر زمان جودی دگرگون زایدش
That his compensation will be ten for one—at every moment a different (act of) munificence will issue from him.”
جود جمله از عوضها دیدن است ** پس عوض دیدن ضد ترسیدن است
All munificence is from seeing compensations; therefore seeing the compensation is opposed to fearing (and shrinking from the act of munificence).
بخل نادیدن بود اعواض را ** شاد دارد دید در خواض را
Miserliness consists in not seeing compensations: the prospect of pearls keeps the divers glad.
پس به عالم هیچ کس نبود بخیل ** ز انکه کس چیزی نبازد بیبدیل
Hence no one in the world is miserly, since no one hazards anything without (seeing) what is to be received in exchange.
پس سخا از چشم آمد نه ز دست ** دید دارد کار جز بینا نرست900
Generosity, then, comes from the eye, not from the hand: ’tis seeing that matters; none but the seer is saved.
عیب دیگر این که خود بین نیست او ** هست او در هستی خود عیب جو
“Another fault (of his is) that he is not self-conceited; he is anxious to find fault with his self-existence.
عیب گوی و عیب جوی خود بده ست ** با همه نیکو و با خود بد بده ست
He has (always) been one who speaks in blame of himself and seeks to blame himself; he has (always) been good (kind) to all and bad (unkind) to himself.”
گفت شه جلدی مکن در مدح یار ** مدح خود در ضمن مدح او میار
The King said, “Do not show (such) eagerness in praising your friend, do not introduce praise of yourself in the mask of (your) praise of him;
ز انکه من در امتحان آرم و را ** شرمساری آیدت در ما ورا
Because I will bring him to the test, and shame will befall you in the upshot.”
قسم غلام در صدق و وفای یار خود از طهارت ظن خود
How the slave, from the purity of his thought, swore to the truth and loyalty of his friend.
گفت نه و الله و بالله العظیم ** مالک الملک و به رحمان و رحیم905
He said, “Nay, by Allah, and by the great God, the possessor of kingdom, and by the Merciful and Compassionate One;
آن خدایی که فرستاد انبیا ** نه به حاجت بل به فضل و کبریا
By the God who sent the prophets, not in (His) need (of them), but in grace and majesty;
آن خداوندی که از خاک ذلیل ** آفرید او شهسواران جلیل
By the Lord who from the lowly earth created (those) glorious princely riders,
پاکشان کرد از مزاج خاکیان ** بگذرانید از تک افلاکیان
(And) purified them from the temperament of earthly beings, and caused them to outrun the celestials;
بر گرفت از نار و نور صاف ساخت ** وانگه او بر جملهی انوار تاخت
(By Him) who took up from the Fire and fashioned into pure Light—and then it outstripped all (the other) lights—
آن سنا برقی که بر ارواح تافت ** تا که آدم معرفت ز آن نور یافت910
That splendour of lightning which shone over the spirits, so that Adam gained from that Light (his) knowledge (of God).
آن کز آدم رست و دست شیث چید ** پس خلیفهش کرد آدم کان بدید
The hand of Seth gathered that which grew from Adam: therefore Adam, when he saw that (Light in him), made him his vicar.
نوح از آن گوهر که برخوردار بود ** در هوای بحر جان دربار بود
Since Noah had enjoyment of that Jewel, he showered pearls (of Divine wisdom) in the air of the Sea of Soul.
جان ابراهیم از آن انوار زفت ** بیحذر در شعلههای نار رفت
From (possession of) that mighty radiance the spirit of Abraham went fearlessly into the flames of the fire.
چون که اسماعیل در جویش فتاد ** پیش دشنهی آب دارش سر نهاد
When Ismá‘íl (Ishmael) fell into the stream thereof, he laid his head before his (Abraham's) flashing knife.
جان داود از شعاعش گرم شد ** آهن اندر دست بافش نرم شد915
The soul of David was heated by its rays: iron became soft in his hand-loom.
چون سلیمان بد وصالش را رضیع ** دیو گشتش بنده فرمان و مطیع
When Solomon was suckled on (the milk of) union with it, the demon became a thrall to his command and obedient.
در قضا یعقوب چون بنهاد سر ** چشم روشن کرد از بوی پسر
When Jacob bowed his head (in submission) to the (Divine) destiny, it (the Light) illumined (gladdened) his eye with the scent of his (lost) son.
یوسف مه رو چو دید آن آفتاب ** شد چنان بیدار در تعبیر خواب
When the moon-faced Joseph beheld that Sun, he became so wide-awake (wise) in the interpretation of dreams.
چون عصا از دست موسی آب خورد ** ملکت فرعون را یک لقمه کرد
When the rod drank water (was imbued with the influence of the Light) from the hand of Moses, it made one mouthful of Pharaoh's empire.
نردبانش عیسی مریم چو یافت ** بر فراز گنبد چارم شتافت920
When Jesus, the son of Mary, found its ladder, he sped to the topmost height of the Fourth Dome (of Heaven).
چون محمد یافت آن ملک و نعیم ** قرص مه را کرد او در دم دو نیم
When Mohammed gained that Kingdom and Felicity, he in a moment clave the disk of the moon in two halves.
چون ابو بکر آیت توفیق شد ** با چنان شه صاحب و صدیق شد
When Abú Bakr became a signal example of (God's) favour, he became the Companion of such a King (as Mohammed) and (received the name) Siddíq.
چون عمر شیدای آن معشوق شد ** حق و باطل را چو دل فاروق شد
When ‘Umar became distraught with that Beloved, he became a Fárúq (discerner), like the heart, between truth and falsehood.
چون که عثمان آن عیان را عین گشت ** نور فایض بود و ذی النورین گشت
When ‘Uthmán became the fountain of that clear (Essence), he was light overflowing and became Dhu ’l-Núrayn (Lord of the Two Lights).
چون ز رویش مرتضی شد در فشان ** گشت او شیر خدا درمرج جان925
When at (the sight of) its countenance Murtazá (‘Alí) began to scatter pearls (of spiritual truth), he became the Lion of God in the pasture of the soul.