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.
باز بهر مصلحت بازش کشید ** که به خویش آ باز رو ای مستفید
Then again he (the Prophet) drew him back for (his) good, saying, “Come to thyself; return, O thou who wilt gain advantage (by doing so).
وقت حیرت نیست حیرت پیش تست ** این زمان در ره در آ چالاک و چست3170
’Tis not the time for bewilderment: bewilderment is in front of thee; just now advance on thy way briskly and speedily.”
دستهای مصطفی بر رو نهاد ** بوسه‌های عاشقانه بس بداد
He (the slave) laid the hands of Mustafá (Mohammed) on his face and gave (them) many loving kisses.
مصطفی دست مبارک بر رخش ** آن زمان مالید و کرد او فرخش
Then Mustafá rubbed his blessed hand on his (the slave's) face and made it fortunate.
شد سپید آن زنگی و زاده‌ی حبش ** همچو بدر و روز روشن شد شبش
That Abyssinian negro became white as the full moon, and his night turned into bright day.
یوسفی شد در جمال و در دلال ** گفتش اکنون رو بده وا گوی حال
He became a Joseph in beauty and in coquetry: he (the Prophet) said to him, “Now go home and relate what has befallen thee.”
او همی‌شد بی سر و بی پای مست ** پای می‌نشناخت در رفتن ز دست3175
He was going along, without head or foot, intoxicated (with ecstasy): in going he knew not foot from hand.
پس بیامد با دو مشک پر روان ** سوی خواجه از نواحی کاروان
Then from the neighbourhood of the caravan he came hastening with two full water-skins to his master.
دیدن خواجه غلام خود را سپید و ناشناختن کی اوست و گفتن کی غلام مرا تو کشته‌ای خونت گرفت و خدا ترا به دست من انداخت
How the master saw his slave white and did not recognise him and said, “Thou hast killed my slave: the murder hath found thee out, and God hath thrown thee into my hands.”
خواجه از دورش بدید و خیره ماند ** از تحیر اهل آن ده را بخواند
The master espied him from afar and remained bewildered: from amazement he called (to his presence) the people of the village.
راویه‌ی ما اشتر ما هست این ** پس کجا شد بنده‌ی زنگی‌جبین
“This,” said he, “is my water-skin and my camel: where, then, is my swart-browed slave gone?
این یکی بدریست می‌آید ز دور ** می‌زند بر نور روز از روش نور
This man coming from afar is (like) a full-moon: the light from his countenance strikes upon (and prevails against) the daylight.
کو غلام ما مگر سرگشته شد ** یا بدو گرگی رسید و کشته شد3180
Where is my slave? Perchance he has lost his way, or a wolf has overtaken him and he has been killed.”
چون بیامد پیش گفتش کیستی ** از یمن زادی و یا ترکیستی
When he came before him, he (the master) said, “Who art thou? Art thou a native of Yemen or a Turcoman?
گو غلامم را چه کردی راست گو ** گر بکشتی وا نما حیلت مجو
Tell (me), what hast thou done to my slave? Speak the truth! If thou hast killed him, declare it! Do not seek evasion.”
گفت اگر کشتم بتو چون آمدم ** چون به پای خود درین خون آمدم
He replied, “If I have killed him, how have I come to thee? How have I come with my own feet into this blood?”
کو غلام من بگفت اینک منم ** کرد دست فضل یزدان روشنم
(He asked again), “Where is my slave?” He (the slave) said, “Lo, I am (he): the hand of God's grace hath made me resplendent.”
هی چه می‌گویی غلام من کجاست ** هین نخواهی رست از من جز براست3185
“Eh, what art thou saying? Where is my slave? Hark, thou wilt not escape from me except by (telling) the truth.”
گفت اسرار ترا با آن غلام ** جمله وا گویم یکایک من تمام
He (the slave) said, “I will relate all thy secret dealings with that slave, one by one;
زان زمانی که خریدی تو مرا ** تا به اکنون باز گویم ماجرا
I will relate what has passed (between us) from the time when thou didst purchase me until now,
تا بدانی که همانم در وجود ** گرچه از شبدیز من صبحی گشود
That thou mayst know I am the same in (my spiritual) existence, though a (bright) dawn has opened forth from my night-hued (body).
رنگ دیگر شد ولیکن جان پاک ** فارغ از رنگست و از ارکان و خاک
The colour is changed; but the pure spirit is free from colour and from the (four) elements and the dust.”
تن‌شناسان زود ما را گم کنند ** آب‌نوشان ترک مشک و خم کنند3190
They that know the body (alone) soon lose us; (but) they that quaff the (spiritual) water abandon the (bodily) water-skin and jar.
جان‌شناسان از عددها فارغ‌اند ** غرقه‌ی دریای بی‌چونند و چند
They that know the spirit are free from numbers (plurality): they are sunk in the Sea that is without quality or quantity.
جان شو و از راه جان جان را شناس ** یار بینش شو نه فرزند قیاس
Become spirit and know spirit by means of spirit: become the friend of vision (clairvoyant), not the child of ratiocination.
چون ملک با عقل یک سررشته‌اند ** بهر حکمت را دو صورت گشته‌اند
Forasmuch as the Angel is one in origin with Intelligence, (and) they have (only) become two (different) forms for the sake of (the Divine) Wisdom—
آن ملک چون مرغ بال و پر گرفت ** وین خرد بگذاشت پر و فر گرفت
The Angel assumed wings and pinions like a bird, while this Intelligence left wings (behind) and assumed (immaterial) splendour—
لاجرم هر دو مناصر آمدند ** هر دو خوش رو پشت همدیگر شدند3195
Necessarily both became co-adjutors: both the beauteous ones became a support to one another.
هم ملک هم عقل حق را واجدی ** هر دو آدم را معین و ساجدی
The Angel as well as the Intelligence is a finder of God: each of the twain is a helper and worshipper of Adam.
نفس و شیطان بوده ز اول واحدی ** بوده آدم را عدو و حاسدی
The Flesh (nafs) and the Devil have (also) been (essentially) one from the first, and have been an enemy and envier of Adam.
آنک آدم را بدن دید او رمید ** و آنک نور متمن دید او خمید
He that regarded Adam as a body fled (from him in disdain), while he that regarded (him as) the trusty Light bowed (in worship).
آن دو دیده‌روشنان بودند ازین ** وین دو را دیده ندیده غیر طین
Those two (the Angel and the Intelligence) were (made) clairvoyant by this (Adam), while the eye of these two (the Flesh and the Devil) saw nothing but clay.
این بیان اکنون چو خر بر یخ بماند ** چون نشاید بر جهود انجیل خواند3200
This discourse is now left (floundering) like an ass on the ice, since it is not fitting to recite the Gospel to Jews.
کی توان با شیعه گفتن از عمر ** کی توان بربط زدن در پیش کر
How can one speak of ‘Umar to Shí‘ites? How can one play a lute before the deaf?