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6
1053-1077

  • 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?

  • چون بود مسی که بر اکسیر زد  ** مفلسی بر گنج پر توفیر زد 
  • How is it with a piece of copper that has touched the elixir? How with an insolvent who has hit upon an ample treasure?

  • ماهی پژمرده در بحر اوفتاد  ** کاروان گم شده زد بر رشاد  1065
  • (’Twas as though) a fish parched (for want of water) fell into the sea, (or) a caravan that had lost its way struck the right road.

  • آن خطاباتی که گفت آن دم نبی  ** گر زند بر شب بر آید از شبی 
  • If the words which the Prophet addressed (to him) at that moment should fall upon (the ears of) Night, it (Night) would cease from being night;

  • روز روشن گردد آن شب چون صباح  ** من نتوانم باز گفت آن اصطلاح 
  • Night would become day radiant as dawn: I cannot express (the real meaning of) that mystic allocution.

  • خود تو دانی که آفتابی در حمل  ** تا چه گوید با نبات و با دقل 
  • You yourself know what (words) a sun, in (the sign of) Aries, speaks to the plants and the date-palms;

  • خود تو دانی هم که آن آب زلال  ** می چه گوید با ریاحین و نهال 
  • You yourself, too, know what the limpid water is saying to the sweet herbs and the sapling.

  • صنع حق با جمله اجزای جهان  ** چون دم و حرفست از افسون‌گران  1070
  • The doing of God towards all the particles of the world is like the words (spells) breathed by enchanters.

  • جذب یزدان با اثرها و سبب  ** صد سخن گوید نهان بی‌حرف و لب 
  • The Divine attraction holds a hundred discourses with the effects and secondary causes, without (uttering) a word or (moving) a lip.

  • نه که تاثیر از قدر معمول نیست  ** لیک تاثیرش ازو معقول نیست 
  • Not that the production of effects by the Divine decree is not actual; but His production of effects thereby is inconceivable to reason.

  • چون مقلد بود عقل اندر اصول  ** دان مقلد در فروعش ای فضول 
  • Since reason has learned by rote (from the prophets) in regard to the fundamentals, know O trifler, that it (also) learns by rote in regard to the derivatives.

  • گر بپرسد عقل چون باشد مرام  ** گو چنانک تو ندانی والسلام 
  • If reason should ask how the aim may be (attained), say, “In a manner that thou knowest not, and (so) farewell!”

  • معاتبه‌ی مصطفی علیه‌السلام با صدیق رضی الله عنه کی ترا وصیت کردم کی به شرکت من بخر تو چرا بهر خود تنها خریدی و عذر او 
  • How Mustafá (Mohammed), on whom be peace, reproached the Siddíq, may God be pleased with him, saying, “I enjoined thee to buy in partnership with me: why hast thou bought for thyself alone?” and his (the Siddíq's) excuse.

  • گفت ای صدیق آخر گفتمت  ** که مرا انباز کن در مکرمت  1075
  • He (the Prophet) said, “Why, O Siddíq, I told thee to make me the partner in (thy) generosity.”

  • گفت ما دو بندگان کوی تو  ** کردمش آزاد من بر روی تو 
  • He replied, “We are two slaves in thy street: I set him free for thy sake.

  • تو مرا می‌دار بنده و یار غار  ** هیچ آزادی نخواهم زینهار 
  • Keep me as thy slave and loyal friend: I want no freedom, beware (of thinking so)!