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6
2484-2508

  • جملگان دانند کین چرخ بلند  ** هست صد چندان که این خاک نژند 
  • (The Christian said), “All know that this lofty heaven is a hundred times as great as this low earth.

  • کو گشاد رقعه‌های آسمان  ** کو نهاد بقعه‌های خاکدان  2485
  • How can the wide expanse of the celestial domains be compared with the (limited) character of the terrestrial regions?”

  • جواب گفتن مسلمان آنچ دید به یارانش جهود و ترسا و حسرت خوردن ایشان 
  • How the Moslem in reply told his companions, the Jew and the Christian, what he had seen (in his dream), and how they were disappointed.

  • پس مسلمان گفت ای یاران من  ** پیشم آمد مصطفی سلطان من 
  • Then the Moslem said, “O my friends, to me came Mustafá (Mohammed), my sovereign,

  • پس مرا گفت آن یکی بر طور تاخت  ** با کلیم حق و نرد عشق باخت 
  • And said to me, ‘That one (the Jew) has sped to Sinai with him (Moses) to whom God spake, and has played the game of love (with God);

  • وان دگر را عیسی صاحب‌قران  ** برد بر اوج چهارم آسمان 
  • And the other (the Christian) has been carried by Jesus, the Lord of happy star, to the zenith of the Fourth Heaven.

  • خیز ای پس مانده‌ی دیده ضرر  ** باری آن حلوا و یخنی را بخور 
  • Arise, O thou who hast been left behind and hast suffered injury, at least eat up the sweetmeat and comfit!

  • آن هنرمندان پر فن راندند  ** نامه‌ی اقبال و منصب خواندند  2490
  • Those (two) talented and accomplished men have pushed forward and have read the book of fortune and honour.

  • آن دو فاضل فضل خود در یافتند  ** با ملایک از هنر در بافتند 
  • Those two eminent men have attained to their (proper) eminence and because of their talents have mingled with the angels.

  • ای سلیم گول واپس مانده هین  ** بر جه و بر کاسه‌ی حلوا نشین 
  • Hark, O foolish simpleton who hast been left behind, jump up and seat thyself beside the bowl of halwá!’”

  • پس بگفتندش که آنگه تو حریص  ** ای عجیب خوردی ز حلوا و خبیص 
  • Thereupon they said to him, “Then, you greedy fellow, have you made a meal of the halwá and khabís? Oh, (what) an astonishing thing!”

  • گفت چون فرمود آن شاه مطاع  ** من کی بودم تا کنم زان امتناع 
  • He replied, “When that sovereign who is obeyed (by all) gave the order, who was I that I should resist it?

  • تو جهود از امر موسی سر کشی  ** گر بخواند در خوشی یا ناخوشی  2495
  • Will you, Jew, rebel against the command of Moses if he summon you (either) in a fair cause or a foul?

  • تو مسیحی هیچ از امر مسیح  ** سر توانی تافت در خیر و قبیح 
  • Can you, Christian, ever spurn the command of Christ (whether) for good or evil?

  • من ز فخر انبیا سر چون کشم  ** خورده‌ام حلوا و این دم سرخوشم 
  • How, (then), should I rebel against the Glory of the prophets? I have eaten the halwá and now I am happy.”

  • پس بگفتندش که والله خواب راست  ** تو بدیدی وین به از صد خواب ماست 
  • Then they said to him, “By God, you have dreamed a true dream, and ’tis better than a hundred dreams of ours.

  • خواب تو بیداریست ای بو بطر  ** که به بیداری عیانستش اثر 
  • Your dreaming is waking, O gleeful one, for its effect (reality) is made evident by (your) waking (and eating the sweetmeat).”

  • در گذر از فضل و از جهدی و فن  ** کار خدمت دارد و خلق حسن  2500
  • Abandon eminence and (worldly) energy and skill: what matters is service (rendered to God) and a goodly disposition.

  • بهر این آوردمان یزدان برون  ** ما خلقت الانس الا یعبدون 
  • For this (object) God brought us forth (from non-existence): “I did not create mankind except to serve Me.”

  • سامری را آن هنر چه سود کرد  ** کان فن از باب اللهش مردود کرد 
  • How did that knowledge (of his) profit Sámirí, whom the skill (shown in making the golden Calf) banished from God's door?

  • چه کشید از کیمیا قارون ببین  ** که فرو بردش به قعر خود زمین 
  • What did Qárún gain by his alchemy? See how the earth bore him down to its abyss.

  • بوالحکم آخر چه بر بست از هنر  ** سرنگون رفت او ز کفران در سقر 
  • What, after all, did Bu ’l-Hakam (Abú Jahl) get from (intellectual) knowledge? On account of his unbelief he went headlong into Hell.

  • خود هنر آن داد که دید آتش عیان  ** نه کپ دل علی النار الدخان  2505
  • Know that (true) knowledge consists in seeing fire plainly, not in prating that smoke is evidence of fire.

  • ای دلیلت گنده‌تر پیش لبیب  ** در حقیقت از دلیل آن طبیب 
  • O you whose evidence in the eyes of the Sage is really more stinking than the evidence of the physician,

  • چون دلیلت نیست جز این ای پسر  ** گوه می‌خور در کمیزی می‌نگر 
  • Since you have no evidence but this, O son, eat dung and inspect urine!

  • ای دلیل تو مثال آن عصا  ** در کفت دل علی عیب العمی 
  • O you whose evidence is like the staff in your hand (which) indicates that you suffer from blindness,