گفت سایل آن درازی تا چه حد ** شرط باشد تا نمازم کم بود 3330
The questioner said, “Ad quem modum pervenire oportet eorum longitudinem ut preces meae detrimentum capiant?” [The questioner said, “To what limit is the length stipulated, so that my ritual prayer is deficient?”]
گفت چون قدر جوی گردد به طول ** پس ستردن فرض باشد ای سول
He replied, “Cum longitudine tanti evaserint quantum hordei unum granum, relligio est ut tondeas, O multa rogitans.” [He replied, “When it becomes the size of a barley seed in length, then shaving is a (religious) requirement, O (excessive) questioner.”]
گفت جوحی زود ای خوهر ببین ** عانه‌ی من گشته باشد این چنین
At once Júhí said (to the woman beside him), “O soror, inspice piline in pube mea hujusmodi facti sint. [At once Júhí said (to the woman beside him), “O sister, find out (if) my pubic hair has become (a length) such as this.]
بهر خشنودی حق پیش آر دست ** که آن به مقدار کراهت آمدست
Deo ut placeas, manum affer, (tenta) num illi usque ad modum noxae pervenerint.” [In order to satisfy (the requirement of) God, bring forth (your) hand (to determine) whether it has reached to the disliked amount.”]
دست زن در کرد در شلوار مرد ** کیر او بر دست زن آسیب کرد
Mulier manum in bracas viri demisit: penis ejus impegit manum mulieris. [The woman put (her) hand into the man’s trousers: his penis contacted the woman’s hand.]
نعره‌ای زد سخت اندر حال زن ** گفت واعظ بر دلش زد گفت من 3335
Thereupon the woman gave a loud scream: the preacher said, “My discourse has smitten her heart.”
گفت نه بر دل نزد بر دست زد ** وای اگر بر دل زدی ای پر خرد
He (Júhí) answered, “Minime: cor ejus non percussit, manum percussit. O si cor percussisset, vir sapientissime!” [He (Júhí) answered, “No, it did not smite (her) heart; it smote (her) hand. Oh, (what) if it had smitten (her) heart, O very wise (man)!”]
بر دل آن ساحران زد اندکی ** شد عصا و دست ایشان را یکی
(When) it (Divine Love) struck a little upon the hearts of the magicians (of Pharaoh), staff and hand became one to them.
گر عصا بستانی از پیری شها ** بیش رنجد که آن گروه از دست و پا
O king, if you take away the staff from an old man, he will be more grieved than that party (the magicians) were (grieved) by (the amputation of) their hands and feet.
نعره‌ی لاضیر بر گردون رسید ** هین ببر که جان ز جان کندن رهید
The cry, “No harm,” reached Heaven: (they said to Pharaoh), “Hark, cut (them) off, for our souls are delivered from the agony.
ما بدانستیم ما این تن نه‌ایم ** از ورای تن به یزدان می‌زییم 3340
We have come to know (that) we are not this body: beyond the body we are living through God.”
ای خنک آن را که ذات خود شناخت ** اندر امن سرمدی قصری بساخت
Oh, blest is he that has recognised his (real) essence and built (for himself) a palace in everlasting security.
کودکی گرید پی جوز و مویز ** پیش عاقل باشد آن بس سهل چیز
A child weeps for walnuts and raisins; those are very trifling things in the view of a reasonable man.
پیش دل جوز و مویز آمد جسد ** طفل کی در دانش مردان رسد
(So) in the spirit's view the body is (like) walnuts and raisins, (but) how should (one who is) a child (in spiritual matters) attain to the knowledge possessed by (spiritual) men?
هر که محجوبست او خود کودکست ** مرد آن باشد که بیرون از شکست
Whoever is veiled (from God) is really a child: the man is he who is beyond (all) uncertainty.
گر بریش و خایه مردستی کسی ** هر بزی را ریش و مو باشد بسی 3345
Siquis barba et testiculis vir esset, every he-goat has a beard and plenty of hair.” [If someone were (defined as) a man by a beard and testicles, every he-goat has a beard and plenty of hair.”]
پیشوای بد بود آن بز شتاب ** می‌برد اصحاب را پیش قصاب
That goat is a bad leader: he is taking his followers quickly along to the butcher.
ریش شانه کرده که من سابقم ** سابقی لیکن به سوی مرگ و غم
He has combed his beard, saying, “I am the foremost.” (Yes); thou art the foremost, but in the direction of death and anguish.
هین روش بگزین و ترک ریش کن ** ترک این ما و من و تشویش کن
Hark, adopt (as thy vocation) travelling (on the Way of righteousness) and abandon thy beard: abandon this egoism and troubled thought,
تا شوی چون بوی گل با عاشقان ** پیشوا و رهنمای گلستان
That thou mayst become like the scent of the rose to (God's) lovers (and mayst be) their leader and guide to the Rose-garden.
کیست بوی گل دم عقل و خرد ** خوش قلاووز ره ملک ابد 3350
Who (what) is the scent of the rose? The breath (voice) of reason and intelligence (which is) a sweet guide on the way to the Kingdom Everlasting.
فرمودن شاه به ایاز بار دگر کی شرح چارق و پوستین آشکارا بگو تا خواجه تاشانت از آن اشارت پند گیرد کی الدین النصیحة و موعظه یابند
How the King (Mahmúd) once more commanded Ayáz, saying, "Give a clear explanation concerning thy rustic shoon and sheepskin jacket in order that thy fellow-servants may be admonished by that indication, for (the Prophet has said), ‘Religion consists in (giving) sincere counsel.’"
سر چارق را بیان کن ای ایاز ** پیش چارق چیستت چندین نیاز
“O Ayáz, declare the mystery of the rustic shoon and why in the presence of the shoon thou showest all this humility,
تا بنوشد سنقر و بک یا رقت ** سر سر پوستین و چارقت
So that thy (fellow-servants) Sunqur and Bakyáruq may hear the inmost secret of thy sheepskin jacket and rustic shoon.
ای ایاز از تو غلامی نور یافت ** نورت از پستی سوی گردون شتافت
O Ayáz, slavery hath gained lustre from thee: thy lustre hath sped from lowliness towards heaven.
حسرت آزادگان شد بندگی ** بندگی را چون تو دادی زندگی
Servitude has become an object of regret to the free, since thou hast given life (and splendour) to servitude.
مؤمن آن باشد که اندر جزر و مد ** کافر از ایمان او حسرت خورد 3355
The true believer is he by whose true belief amidst the ebb and flow (of fortune) the infidel is made regretful.”
حکایت کافری کی گفتندش در عهد ابا یزید کی مسلمان شو و جواب گفتن او ایشان را
Story of the infidel whom, in the time of Abá Yazíd (Báyazíd), they invited to become a Moslem; and how he answered them.
بود گبری در زمان بایزید ** گفت او را یک مسلمان سعید
There was a certain infidel in the time of Báyazíd: a blessed Moslem said to him,
که چه باشد گر تو اسلام آوری ** تا بیابی صد نجات و سروری
“How would it be if you profess Islam, so that you may gain a hundred salvations and sovereignties?”
گفت این ایمان اگر هست ای مرید ** آنک دارد شیخ عالم بایزید
He replied, “If this Faith (of thine), O disciple, is (the same as) that which is held by Báyazíd, the Shaykh (spiritual Director) of the world,
من ندارم طاقت آن تاب آن ** که آن فزون آمد ز کوششهای جان
I cannot endure the glowing heat thereof, which is too great for (all) the strivings of my soul (to attain unto it).
گرچه در ایمان و دین ناموقنم ** لیک در ایمان او بس مؤمنم 3360
Although I feel no certainty as regards the Faith and Religion (of Islam), yet I believe mightily in his Faith.
دارم ایمان که آن ز جمله برترست ** بس لطیف و با فروغ و با فرست
I hold the faith that that (Faith of his) is higher than all (others): ’tis very beautiful, resplendent, and glorious.
مؤمن ایمان اویم در نهان ** گرچه مهرم هست محکم بر دهان
Inwardly I am a believer in his Faith, though a seal is set firmly on my mouth.
باز ایمان خود گر ایمان شماست ** نه بدان میلستم و نه مشتهاست
Again, if indeed the Faith (which thou wouldst have me embrace) is your Faith, I have no inclination or desire for it.
آنک صد میلش سوی ایمان بود ** چون شما را دید آن فاتر شود
He that feels a hundred inclinations to believe—that (inclination) languishes as soon as he sees you (Moslems),
زانک نامی بیند و معنیش نی ** چون بیابان را مفازه گفتنی 3365
Because he sees a (mere) name and no meaning in it, like calling the desert mafáza (a safe place).
عشق او ز آورد ایمان بفسرد ** چون به ایمان شما او بنگرد
When he looks upon your Faith, his love is chilled (and shrinks) from professing it.”
حکایت آن مذن زشت آواز کی در کافرستان بانگ نماز داد و مرد کافری او را هدیه داد
Story of the harsh-voiced muezzin who called (the Moslems) to prayer in the land of the infidels and to whom a certain infidel offered presents.
یک مذن داشت بس آواز بد ** در میان کافرستان بانگ زد
A certain muezzin had a very harsh voice: he called (the Moslems to prayer) in the land of the infidels.
چند گفتندش مگو بانگ نماز ** که شود جنگ و عداوتها دراز
They said to him several times, “Do not give the call to prayer, for (otherwise) fighting and acts of hostility (against us) will be prolonged.”
او ستیزه کرد و پس بی‌احتراز ** گفت در کافرستان بانگ نماز
He defied (them), and then without showing (any) caution he gave the call to prayer in the land of the infidels.
خلق خایف شد ز فتنه‌ی عامه‌ای ** خود بیامد کافری با جامه‌ای 3370
The (Moslem) folk were in fear of a general insurrection; however, an infidel came up (to them) with a robe.
شمع و حلوا با چنان جامه‌ی لطیف ** هدیه آورد و بیامد چون الیف
He brought (with him) candles and halwá and such a (fine) robe as gifts, and approached in a friendly manner,
پرس پرسان کین مذن کو کجاست ** که صلا و بانگ او راحت‌فزاست
Asking again and again, “Tell me, where is this muezzin, whose call and cry increases my pleasure?”
هین چه راحت بود زان آواز زشت ** گفت که آوازش فتاد اندر کنشت
“Eh, what pleasure was there from such a harsh voice?” He replied, “His voice penetrated into the church.
دختری دارم لطیف و بس سنی ** آرزو می‌بود او را مؤمنی
I have a comely daughter of very high estate: she was desiring (to marry) a true believer.
هیچ این سودا نمی‌رفت از سرش ** پندها می‌داد چندین کافرش 3375
Never would this passion go out of her head, (though) so many infidels were exhorting her.
در دل او مهر ایمان رسته بود ** هم‌چو مجمر بود این غم من چو عود
Love of the Faith had grown up in her heart: this grief was like a censer and I like the aloes-wood (burning in it).
در عذاب و درد و اشکنجه بدم ** که بجنبد سلسله‌ی او دم به دم
I was in torment and anguish and continually on the rack lest her passion should lead her (to embrace Islam).
هیچ چاره می‌ندانستم در آن ** تا فرو خواند این مذن آن اذان
I knew no remedy for it until this muezzin chanted the adhán (call to prayer).
گفت دختر چیست این مکروه بانگ ** که بگوشم آمد این دو چار دانگ
(Then) my daughter said, ‘What is this detestable noise? It grates on my ear.