لیک مومن ز اعتماد آن حیات ** می‌کند غارت به مهل و با انات
But the true believer, from his confidence in that (Divine) Life, conducts his raid in a leisurely manner and with deliberation.
آمنست از فوت و از یاغی که او ** می‌شناسد قهر شه را بر عدو
He hath no fear of missing his chance or of the enemy, for he recognises the King's dominion over the enemy.
آمنست از خواجه‌تاشان دگر ** که بیایندش مزاحم صرفه‌بر 55
He hath no fear of the other fellow-servants coming to jostle him and gain the advantage,
عدل شه را دید در ضبط حشم ** که نیارد کرد کس بر کس ستم
(For) he perceived the King's justice in restraining his followers so that none durst do violence to any one.
لاجرم نشتابد و ساکن بود ** از فوات حظ خود آمن بود
Consequently he does not hurry and is calm: he hath no fear of missing his (appointed) portion.
بس تانی دارد و صبر و شکیب ** چشم‌سیر و مثرست و پاک‌جیب
He hath much deliberation and patience and long-suffering; he is contented and unselfish and pure of heart,
کین تانی پرتو رحمان بود ** وان شتاب از هزه‌ی شیطان بود
For this deliberation is the ray of the Merciful (God), while that haste is from the impulse of the Devil,
زانک شیطانش بترساند ز فقر ** بارگیر صبر را بکشد به عقر 60
Because the Devil frightens him (the greedy man) away from poverty and kills the beast of burden, patience, by stabbing.
از نبی بشنو که شیطان در وعید ** می‌کند تهدیدت از فقر شدید
Hear from the Qur’án that the Devil in menace is threatening thee with hard poverty,
تا خوری زشت و بری زشت و شتاب ** نی مروت نی‌تانی نی ثواب
That in haste thou mayst eat foul things and take foul things, (having in thee) no generosity, no deliberation, no merit acquired by good works.
لاجرم کافر خورد در هفت بطن ** دین و دل باریک و لاغر زفت بطن
Necessarily (therefore) the infidel takes his food in seven bowels: his religion and spirit are thin and lean, his belly fat.
در سبب ورود این حدیث مصطفی صلوات الله علیه که الکافر یاکل فی سبعة امعاء و المومن یاکل فی معا واحد
Concerning the occasion of the coming of the Tradition of Mustafá (Mohammed), the blessings of God be upon him, that the infidel takes his food in seven bowels, while the true believer takes his food in one bowel.
کافران مهمان پیغامبر شدند ** وقت شام ایشان به مسجد آمدند
The infidels became the guests of the Prophet: they came to the mosque at eventide,
که آمدیم ای شاه ما اینجا قنق ** ای تو مهمان‌دار سکان افق 65
Saying, “We have come here as visitors seeking hospitality, O King, O thou who art the entertainer of (all) the inhabitants of the world.
بی‌نواییم و رسیده ما ز دور ** هین بیفشان بر سر ما فضل و نور
We are destitute and have arrived from afar: hark, shed thy grace and light upon us!”
گفت ای یاران من قسمت کنید ** که شما پر از من و خوی منید
He said (to his Companions), “O my friends, divide (these guests amongst you), for ye are filled with me and with my nature.”
پر بود اجسام هر لشکر ز شاه ** زان زنندی تیغ بر اعدای جاه
The bodies of every army are filled with the King; hence they would draw the sword against (his) Majesty's enemies.
تو بخشم شه زنی آن تیغ را ** ورنه بر اخوان چه خشم آید ترا
’Tis because of the King's anger you draw the sword; otherwise, what (cause of) anger have you against your brethren?
بر برادر بی‌گناهی می‌زنی ** عکس خشم شاه گرز ده‌منی 70
(From) the reflexion of the King's anger you are striking your innocent brother with a mace of ten manns' weight.
شه یکی جانست و لشکر پر ازو ** روح چون آبست واین اجسام جو
The King is one soul, and the army is filled with him: the spirit is like the water, and these bodies are the river-bed.
آب روح شاه اگر شیرین بود ** جمله جوها پر ز آب خوش شود
If the water of the King's spirit be sweet, all the river-beds are filled with the sweet water;
که رعیت دین شه دارند و بس ** این چنین فرمود سلطان عبس
For only the King’s law do his subjects have (as their own): so hath the sovereign of ‘Abas declared.
هر یکی یاری یکی مهمان گزید ** در میان یک زفت بود و بی‌ندید
Each Companion chose a guest. Amongst them,(the infidels) was one stout and incomparable (in that respect).
جشم ضخمی داشت کس او را نبرد ** ماند در مسجد چو اندر جام درد 75
He had a huge body: no one took him along, he remained in the mosque like the dregs in a cup.
مصطفی بردش چو وا ماند از همه ** هفت بز بد شیرده اندر رمه
As he was left behind by all, Mustafá (Mohammed) took him away. In the (Prophet's) herd there were seven goats that gave milk,
که مقیم خانه بودندی بزان ** بهر دوشیدن برای وقت خوان
For the goats used to stay in the house for milking in preparation for mealtime.
نان و آش و شیر آن هر هفت بز ** خورد آن بوقحط عوج ابن غز
That famishing giant son of a Ghuzz Turcoman devoured the bread and (other) food and (drank all) the milk of the seven goats.
جمله اهل بیت خشم‌آلو شدند ** که همه در شیر بز طامع بدند
The whole household became enraged, for they all desired goat's milk.
معده طبلی‌خوار هم‌چون طبل کرد ** قسم هژده آدمی تنها بخورد 80
He made his voracious belly like a drum: he consumed singly the portion of eighteen persons.
وقت خفتن رفت و در حجره نشست ** پس کنیزک از غضب در را ببست
At bed-time he went and sat in his room; then the maid angrily shut the door.
از برون زنجیر در را در فکند ** که ازو بد خشمگین و دردمند
She put in (fastened) the door-chain from the outside, for she was angry with him and resentful.
گبر را در نیم‌شب یا صبحدم ** چون تقاضا آمد و درد شکم
At midnight or dawn, when the infidel felt an urgent need and stomach-ache,
از فراش خویش سوی در شتافت ** دست بر در چون نهاد او بسته یافت
He hastened from his bed towards the door, (but) laying his hand on the door he found it shut.
در گشادن حیله کرد آن حیله‌ساز ** نوع نوع و خود نشد آن بند باز 85
The cunning man employed various devices to open it, but the fastening did not give way.
شد تقاضا بر تقاضا خانه تنگ ** ماند او حیران و بی‌درمان و دنگ
The urgency increased, and the room was narrow: he remained in dismay and without remedy and dumbfounded.
حیله کرد او و به خواب اندر خزید ** خویشتن در خواب در ویرانه دید
He made shift and crept to sleep: in his slumber he dreamed that he was in a desolate place.
زانک ویرانه بد اندر خاطرش ** شد به خواب اندر همانجا منظرش
Since a desolate place was in his mind, his (inward) sight went thither in sleep.
خویش در ویرانه‌ی خالی چو دید ** او چنان محتاج اندر دم برید
Cum sese videret in loco vastato et vacuo, tanta necessitate coactus extemplo cacavit. [When he saw himself in an empty and desolate place, (being in) such need, he defecated in (that very) moment.]
گشت بیدار و بدید آن جامه خواب ** پر حدث دیوانه شد از اضطراب 90
Experrectus vidit stratum lecti in quo dormiverat sordibus plenum: pudore commotus insanire coepit. [He woke up and saw the bedclothes (in which he had slept) full of filth: he became crazy from (shame and) anguish.]
ز اندرون او برآمد صد خروش ** زین چنین رسواییی بی خاک‌پوش
E corde ejus ascendunt centum gemitus propter tale opprobrium pulvere non coopertum. [A hundred groans arose from his inward (heart) because of such a disgrace not covered (up) by dust.]
گفت خوابم بتر از بیداریم ** گه خورم این سو و آن سو می‌ریم
“Somnus meus,” inquit, “pejor quam vigilia mea; hic enim edo, illic caco.” [“My sleep,” he said, “(is) worse than my wakefulness; because I eat here and I defecate there.”]
He was crying, “Woe and alas! Woe and alas!” even as the unbeliever in the depths of the tomb,
منتظر که کی شود این شب به سر ** یا برآید در گشادن بانگ در
Waiting to see when this night would come to an end, that the noise of the door in opening might rise (to his ear),
تا گریزد او چو تیری از کمان ** تا نبیند هیچ کس او را چنان 95
In order to flee like an arrow from the bow, (for fear) lest any one should see him in such a condition.
قصه بسیارست کوته می‌کنم ** باز شد آن در رهید از درد و غم
The story is long: I will shorten it. The door opened: he was delivered from grief and pain.
در حجره گشادن مصطفی علیه‌السلام بر مهمان و خود را پنهان کردن تا او خیال گشاینده را نبیند و خجل شود و گستاخ بیرون رود
How Mustafá (Mohammed) opened the door of the room for his guest and concealed himself in order that he (the guest) might not see the form of the person who opened it and be overcome with shame, but might go forth boldly.
مصطفی صبح آمد و در را گشاد ** صبح آن گمراه را او راه داد
At dawn Mustafá came and opened the door: at dawn he gave the way (means of escape) to him who had lost the way (of salvation).
در گشاد و گشت پنهان مصطفی ** تا نگردد شرمسار آن مبتلا
Mustafá opened the door and became hidden, in order that the afflicted man might not be ashamed,
تا برون آید رود گستاخ او ** تا نبیند درگشا را پشت و رو
But might come forth and walk boldly away and not see the back or face of the door-opener.
یا نهان شد در پس چیزی و یا ** از ویش پوشید دامان خدا 100
Either he became hidden behind something, or the skirt (merciful palliation) of God concealed him from him (the infidel).
صبغة الله گاه پوشیده کند ** پرده‌ی بی‌چون بر آن ناظر تند
The dye of Allah sometimes makes (a thing to be) covered and draws a mysterious veil o’er the beholder,