چون جمادی را چنین تشریف داد ** جان عاشق را چه‌ها خواهد گشاد
Since it (the Prophet's blessing) bestowed such honour upon a lifeless object, what things will it reveal to the soul of the lover!
مر کلوخ کعبه را چون قبله کرد ** خاک مردان باش ای جان در نبرد3120
Inasmuch as he (the Prophet) made the clods of the Ka‘ba the qibla (towards which the Moslems turn), do thou, O soul, be (as) the dust of holy men in (thy) war (against the flesh).
بعد از آن گفتند با آن خادمه ** تو نگویی حال خود با این همه
Afterwards they said to the maid-servant, “Wilt not thou tell (us) thine own feelings about all this?
چون فکندی زود آن از گفت وی ** گیرم او بردست در اسرار پی
Why didst thou (so) quickly cast it (into the oven) at his behest? I suppose he was acquainted with the secrets,
این‌چنین دستارخوان قیمتی ** چون فکندی اندر آتش ای ستی
(But) why didst thou, mistress, throw such a precious napkin into the fire?”
She answered, “I have confidence in the generous: I do not despair of their bounty.
میزری چه بود اگر او گویدم ** در رو اندر عین آتش بی ندم3125
What of a piece of cloth? If he bid me (myself) go without regret into the very essence of the fire,
اندر افتم از کمال اعتماد ** از عباد الله دارم بس امید
I, from perfect confidence (in him), will fall (throw myself) in: I have great hope of them that are devoted to God.
سر در اندازم نه این دستارخوان ** ز اعتماد هر کریم رازدان
I will throw myself in, not (only) this napkin, because of my confidence in every generous one who knows the mystery.”
ای برادر خود برین اکسیر زن ** کم نباید صدق مرد از صدق زن
O brother, apply thyself to this elixir: the faith of a man must not be less than the faith of a woman.
آن دل مردی که از زن کم بود ** آن دلی باشد که کم ز اشکم بود
The heart of the man that is less than a woman is the heart that is less (in worth) than the belly.
قصه‌ی فریاد رسیدن رسول علیه السلام کاروان عرب را کی از تشنگی و بی‌آبی در مانده بودند و دل بر مرگ نهاده شتران و خلق زبان برون انداخته
Story of the Prophet's, on whom be peace, coming to the aid of a caravan of Arabs who had been brought to sore straits by thirst and lack of water and had set their minds on death: (both) the camels and the people (of the caravan) had let their tongues drop out (of their mouths from exhaustion).
اندر آن وادی گروهی از عرب ** خشک شد از قحط بارانشان قرب3130
In that wadi (was) a company of Arabs: their water-skins had become dry from lack of rain:
در میان آن بیابان مانده ** کاروانی مرگ خود بر خوانده
A caravan amidst the desert in sore distress—they had rehearsed their own death.
ناگهانی آن مغیث هر دو کون ** مصطفی پیدا شد از ره بهر عون
Suddenly he who succours both worlds, Mustafá (Mohammed), appeared on the way, for help's sake.
دید آنجا کاروانی بس بزرگ ** بر تف ریگ و ره صعب و سترگ
He saw there an exceeding great caravan on the scalding sand and (engaged in) a hard and terrible journey;
اشترانشان را زبان آویخته ** خلق اندر ریگ هر سو ریخته
The tongues of their camels hanging out, the people strown everywhere on the sand.
رحمش آمد گفت هین زوتر روید ** چند یاری سوی آن کثبان دوید3135
He took pity and said, “Hark, go at once, some of your comrades, and run to yonder sandhills,
گر سیاهی بر شتر مشک آورد ** سوی میر خود به زودی می‌برد
For a negro on camelback will (presently) bring a water-skin, (which) he is conveying with all speed to his master.
آن شتربان سیه را با شتر ** سوی من آرید با فرمان مر
Bring to me that negro camel-driver along with the camel by force, if need be.”
سوی کثبان آمدند آن طالبان ** بعد یکساعت بدیدند آنچنان
Those seekers approached the sandhills: after a short while they saw ’twas even so:
بنده‌ای می‌شد سیه با اشتری ** راویه پر آب چون هدیه‌بری
A negro slave was going with a camel, the water-skin filled with water, like one bearing a gift.
پس بدو گفتند می‌خواند ترا ** این طرف فخر البشر خیر الوری3140
Then they said to him, “The Pride of mankind, the Best of created beings, invites thee (to come) in this direction.”
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).
زان نظر روپوشها هم بر درید ** تا معین چشمه‌ی غیبی بدید
The veils also were rent by that (illumined) sight (of his), so that he distinctly beheld the fountain of the Unseen.
چشمها پر آب کرد آن دم غلام ** شد فراموشش ز خواجه وز مقام
Thereupon the slave's eyes were filled with tears: he forgot his master and his dwelling-place.
دست و پایش ماند از رفتن به راه ** زلزله افکند در جانش اله
Strength failed him to go on his way: God cast a mighty commotion into his soul.