در همه ز آیینه‌ی کژساز خود ** منگر ای مردود نفرین ابد
Do not view all (things) in the distorting mirror of thy selfhood, O thou who art banned with an everlasting curse!”
آنچ آن دم از لب صدیق جست ** گر بگویم گم کنی تو پای و دست 1015
If I should tell what burst from the lips of the Siddíq at that moment, you would lose (both) foot and hand.
آن ینابیع الحکم هم‌چون فرات ** از دهان او دوان از بی‌جهات
(Coming) from (the world) beyond spatial relations, the fountains of wisdom (copious) as the Euphrates were running from his mouth,
هم‌چو از سنگی که آبی شد روان ** نه ز پهلو مایه دارد نه از میان
As from the rock whence gushed a (great) water, (the rock) having no source of supply in (its own) side or interior;
اسپر خود کرده حق آن سنگ را ** بر گشاده آب مینارنگ را
(For) God made that rock a shield (veil) for Himself and opened (a way for) the blue crystalline water,
هم‌چنانک از چشمه‌ی چشم تو نور ** او روان کردست بی‌بخل و فتور
Even as He hath caused the light to flow from the fountain of your eye without stint or abatement:
نه ز پیه آن مایه دارد نه ز پوست ** روی‌پوشی کرد در ایجاد دوست 1020
It has no source of supply either in the fat (the white of the eye) or in the coating (retina); (but) the Beloved made (these) a veil (for Himself) when bringing (the light) into existence.
در خلای گوش باد جاذبش ** مدرک صدق کلام و کاذبش
The attracting air in the cavity of the ear apprehends that which is spoken, (whether) true or false.
آن چه بادست اندر آن خرد استخوان ** کو پذیرد حرف و صوت قصه‌خوان
What is that air within that little bone, (that air) which receives the words and sounds uttered by the story-teller?
استخوان و باد روپوشست و بس ** در دو عالم غیر یزدان نیست کس
The bone and the air are only a veil: in the two worlds there is none except God.
مستمع او قایل او بی‌احتجاب ** زانک الاذنان من الراس ای مثاب
He is the hearer, He is the speaker, (whom mystics behold) unveiled; for the ears belong to the head, O you who have merited the Divine recompense.
He (the Jew) said, “If thou art feeling pity for him, give (me) gold and take him (in exchange), O man of generous disposition.
از منش وا خر چو می‌سوزد دلت ** بی‌منت حل نگردد مشکلت
Since thy heart is burning (with sympathy), ransom him from me: thy difficulty will not be solved without expense.”
گفت صد خدمت کنم پانصد سجود ** بنده‌ای دارم تن اسپید و جهود
He replied, “I will perform a hundred services (on his behalf) and five hundred prostrations (in thanksgiving for success). I have a handsome slave, but (he is) a Jew;
تن سپید و دل سیاهستش بگیر ** در عوض ده تن سیاه و دل منیر
He has a white body, but a black heart: take (him), and give (me) in exchange that one whose body is black but whose heart is illumined.”
پس فرستاد و بیاورد آن همام ** بود الحق سخت زیبا آن غلام
Then the chieftain (Abú Bakr) sent (a messenger) to fetch him: in sooth that slave was exceedingly comely,
آنچنان که ماند حیران آن جهود ** آن دل چون سنگش از جا رفت زود 1030
So that the Jew was dumbfounded: at once his stony heart inclined (towards him).
حالت صورت‌پرستان این بود ** سنگشان از صورتی مومین بود
This is what happens to form-worshippers: their stone is (made) waxen by a (beauteous) form.
باز کرد استیزه و راضی نشد ** که برین افزون بده بی‌هیچ بد
(Then) again he wrangled and would not be satisfied, saying, “Without any evasion, (thou must) give more than this.”
یک نصاب نقره هم بر وی فزود ** تا که راضی گشت حرص آن جهود
He offered him in addition a nisáb (two hundred dirhems) of silver, so that the Jew's cupidity was satisfied.
خندیدن جهود و پنداشتن کی صدیق مغبونست درین عقد
How the Jew laughed and imagined that the Siddíq had been swindled in this bargain.
قهقهه زد آن جهود سنگ‌دل ** از سر افسوس و طنز و غش و غل
The stony-hearted Jew guffawed jeeringly and mockingly in malice and spite.
گفت صدیقش که این خنده چه بود ** در جواب پرسش او خنده فزود 1035
The Siddíq said to him, “Why this laughter?” In reply to the question he laughed more loudly,
گفت اگر جدت نبودی و غرام ** در خریداری این اسود غلام
And said, “Had it not been for the (extraordinary) earnestness and ardour shown by thee in the purchase of this black slave,
من ز استیزه نمی‌جوشیدمی ** خود به عشر اینش بفروشیدمی
I would not have wrangled excitedly: indeed I would have sold him for a tenth of this (sum),
کو به نزد من نیرزد نیم دانگ ** تو گران کردی بهایش را به بانگ
For in my opinion he is not worth half a dáng; (but) thou mad’st his price heavy by (thy) clamour.”
پس جوابش داد صدیق ای غبی ** گوهری دادی به جوزی چون صبی
Then the Siddíq answered him, “O simpleton, thou hast given away a pearl in exchange for a walnut, like a (silly) boy;
کو به نزد من همی‌ارزد دو کون ** من به جانش ناظرستم تو بلون 1040
For in my opinion he is worth the two worlds: I am regarding his spirit, thou his colour.
زر سرخست او سیه‌تاب آمده ** از برای رشک این احمق‌کده
He is red gold that has been made (like) black polished iron on account of the enviousness of this abode of fools.
دیده‌ی این هفت رنگ جسمها ** در نیابد زین نقاب آن روح را
The eye that sees these seven bodily colours cannot perceive the spirit because of this veil.
گر مکیسی کردیی در بیع بیش ** دادمی من جمله ملک و مال خویش
If thou hadst haggled in the sale more (excessively than thou didst), I would have given the whole of my property and riches;
ور مکاس افزودیی من ز اهتمام ** دامنی زر کردمی از غیر وام
And if thou hadst (then) increased thy demands, I would have borrowed a skirtful of gold in my anxiety (to purchase him).
سهل دادی زانک ارزان یافتی ** در ندیدی حقه را نشکافتی 1045
Thou gavest (him) up easily because thou gottest (him) cheap: thou didst not see the pearl, thou didst not split the casket.
حقه سربسته جهل تو بداد ** زود بینی که چه غبنت اوفتاد
Thy folly gave (me) a sealed casket: thou wilt soon see what a swindle has befallen thee.
حقه‌ی پر لعل را دادی به باد ** هم‌چو زنگی در سیه‌رویی تو شاد
Thou hast given away a casket full of rubies and, like the negro, thou art rejoicing in thy blackness of face (disastrous plight).
عاقبت وا حسرتا گویی بسی ** بخت ودولت را فروشد خود کسی
In the end thou wilt utter many a ‘woe is me!’ Does any one, forsooth, sell (his) fortune and felicity?
بخت با جامه‌ی غلامانه رسید ** چشم بدبختت به جز ظاهر ندید
Fortune came (to thee) in the garb of a slave, (but) thy unlucky eye saw only the surface.
او نمودت بندگی خویشتن ** خوی زشتت کرد با او مکر و فن 1050
He showed unto thee his slavery (alone): thy wicked nature practiced cunning and deceit with him.
این سیه‌اسرار تن‌اسپید را ** بت‌پرستانه بگیر ای ژاژخا
(Now), O driveller, take idolatrously this (slave) whose secret thoughts are black though his body is white.
این ترا و آن مرا بردیم سود ** هین لکم دین ولی دین ای جهود
This one for thee, that one for me: we (both) have profited. Hark, unto you (your) religion and unto me (my) religion, O Jew.”
خود سزای بت‌پرستان این بود ** جلش اطلس اسپ او چوبین بود
Truly this is meet for idolaters: his (the idolater's) horse-cloth is (of) satin (while) his horse is made of wood.
هم‌چو گور کافران پر دود و نار ** وز برون بر بسته صد نقش و نگار
It (the object of his worship) is like the tomb of infidels—full of smoke and fire (within), (while) on the outside it is decked with a hundred (beautiful) designs and ornaments;
هم‌چو مال ظالمان بیرون جمال ** وز درونش خون مظلوم و وبال 1055
(Or) like the wealth of tyrants—fair externally, (but) within it (intrinsically) the blood of the oppressed and (future) woe;
چون منافق از برون صوم و صلات ** وز درون خاک سیاه بی‌نبات
(Or) like the hypocrite (who) externally (is engaged in) fasting and prayer, (while) inwardly (he resembles) black loam without vegetation;
هم‌چو ابری خالیی پر قر و قر ** نه درو نفع زمین نه قوت بر
(Or) like a cloud empty (of rain), full of thunderclaps, wherein is neither benefit to the earth nor nourishment for the wheat;
هم‌چو وعده‌ی مکر و گفتار دروغ ** آخرش رسوا و اول با فروغ
(Or) like a promise (full) of guile and lying words, of which the end is shameful though its beginning is splendid.
بعد از آن بگرفت او دست بلال ** آن ز زخم ضرس محنت چون خلال
Afterwards he (the Siddíq) took the hand of Bilál, who was (thin) as a toothpick from the blows inflicted by the tooth of tribulation.
شد خلالی در دهانی راه یافت ** جانب شیرین‌زبانی می‌شتافت 1060
He became (like) a toothpick and found his way into a mouth: he was hastening towards a man of sweet tongue.
چون بدید آن خسته روی مصطفی ** خر مغشیا فتاد او بر قفا
When that (sorely) wounded one beheld the face of Mustafá (Mohammed), he fell down in a swoon, he fell on his back.
تا بدیری بی‌خود و بی‌خویش ماند ** چون به خویش آمد ز شادی اشک راند
For a long time he remained unconscious and beside himself: when he came to himself, he shed tears for joy.
مصطفی‌اش در کنار خود کشید ** کس چه داند بخششی کو را رسید
Mustafá clasped him to his bosom: how should any one know the bounty that was bestowed on him?