گفت من نشناسم او را کیست او ** گفت او آن ماه‌روی قندخو
He said, “I do not know him: who is he?” He (the spokesman) said, “He is that moon-faced sweet-natured one.”
نوعها تعریف کردندش که هست ** گفت مانا او مگر آن شاعرست
They described to him the diverse qualities which exist (in the Prophet): he said, “Belike he is that poet (wizard)
که گروهی را زبون کرد او بسحر ** من نیایم جانب او نیم شبر
Who subdued a multitude by magic: I will not come half a span towards him.”
کش‌کشانش آوریدند آن طرف ** او فغان برداشت در تشنیع و تف
Dragging him along, they brought him thither: he raised an outcry in revilement and heat (of anger).
چون کشیدندش به پیش آن عزیز ** گفت نوشید آب و بردارید نیز3145
When they dragged him before that venerable one, he (the Prophet) said, “Drink ye the water and carry it away withal.”
جمله را زان مشک او سیراب کرد ** اشتران و هر کسی زان آب خورد
He satisfied the thirst of them all from that water-skin: the camels and every person drank of that water.
راویه پر کرد و مشک از مشک او ** ابر گردون خیره ماند از رشک او
From his (the negro's) water-skin he filled large and small water-skins: from jealousy of him the clouds in the sky were distraught.
این کسی دیدست کز یک راویه ** سرد گردد سوز چندان هاویه
Has any one seen (such a wonder as) this, that the burning glow of so many Hells (of thirst) should be cooled by a single water-skin?
این کسی دیدست کز یک مشک آب ** گشت چندین مشک پر بی اضطراب
Has any one seen (such a wonder as) this, that all these water-skins were filled from a single water-skin without trouble?
مشک خود روپوش بود و موج فضل ** می‌رسید از امر او از بحر اصل3150
The water-skin itself was a veil, and (in reality) at his (the Prophet's) command the waves of (Divine) bounty were coming (to them) from the Sea of origin.
آب از جوشش همی‌گردد هوا ** و آن هوا گردد ز سردی آبها
“Water by boiling is converted into air, and that air by cold is turned into water.”
بلک بی علت و بیرون زین حکم ** آب رویانید تکوین از عدم
Nay, (it is not so); without cause and beyond these maxims of (natural) philosophy the (Divine) act of bringing into existence produced the water from non-existence.
تو ز طفلی چون سببها دیده‌ای ** در سبب از جهل بر چفسیده‌ای
Inasmuch as you have observed (secondary) causes from your childhood, through ignorance you have stuck to the (secondary) cause.
با سببها از مسبب غافلی ** سوی این روپوشها زان مایلی
(Being occupied) with causes you are forgetful of the Causer: hence you are inclining towards these veils.
چون سببها رفت بر سر می‌زنی ** ربنا و ربناها می‌کنی3155
When (all secondary) causes are gone, you will beat your head and cry many a time, “O our Lord! O our Lord!”
رب می‌گوید برو سوی سبب ** چون ز صنعم یاد کردی ای عجب
The Lord will say, “Betake thyself to the (secondary) cause! How hast thou remembered My work? Oh, wonderful!”
گفت زین پس من ترا بینم همه ** ننگرم سوی سبب و آن دمدمه
He (the believer in secondary causes) says, “Henceforth I will behold Thee entirely: I will not look towards the cause and that deception (by which I was led astray).”
گویدش ردوا لعادوا کار تست ** ای تو اندر توبه و میثاق سست
He (God) will reply to him, “Thy case is (described in the text), ‘(If) they were sent back (to the world), they would surely return (to what they were forbidden to do),’ O thou who art weak in thy repentance and covenant;
لیک من آن ننگرم رحمت کنم ** رحمتم پرست بر رحمت تنم
But I will not regard that, I will show mercy: My mercy is abounding, I will be intent on mercy.
ننگرم عهد بدت بدهم عطا ** از کرم این دم چو می‌خوانی مرا3160
I will not regard thy bad promise, I from loving kindness will bestow the gift at this (very) moment, since thou art calling unto Me.”
قافله حیران شد اندر کار او ** یا محمد چیست این ای بحر خو
The (people of the) caravan were amazed at his (the Prophet's) deed. (They cried), “O Mohammed, O thou that hast the nature of the Sea, what is this?
کرده‌ای روپوش مشک خرد را ** غرقه کردی هم عرب هم کرد را
Thou hast made a small water-skin a veil (a means of disguise): thou hast drowned (abundantly satisfied the thirst of) both Arabs and Kurds.”
مشک آن غلام ازغیب پر آب کردن بمعجزه و آن غلام سیاه را سپیدرو کردن باذن الله تعالی
How he (the Prophet) miraculously filled the slave's water-skin with water from the Unseen World and made the face of that negro slave white by permission of God most High.
ای غلام اکنون تو پر بین مشک خود ** تا نگویی درشکایت نیک و بد
“O slave, now behold thy water-skin full (of water), that thou mayst not say (anything) good or bad in complaint.”
آن سیه حیران شد از برهان او ** می‌دمید از لامکان ایمان او
The negro was astounded at his (the Prophet's) evidentiary miracle: his faith was dawning from (the world of) non-spatiality.
چشمه‌ای دید از هوا ریزان شده ** مشک او روپوش فیض آن شده3165
He saw that a fountain had begun to pour from the air (of yonder world) and that his water-skin had become a veil to the emanation of that (fountain).