پر بود اجسام هر لشکر ز شاه ** زان زنندی تیغ بر اعدای جاه
The bodies of every army are filled with the King; hence they would draw the sword against (his) Majesty's enemies.
تو بخشم شه زنی آن تیغ را ** ورنه بر اخوان چه خشم آید ترا
’Tis because of the King's anger you draw the sword; otherwise, what (cause of) anger have you against your brethren?
بر برادر بی‌گناهی می‌زنی ** عکس خشم شاه گرز ده‌منی 70
(From) the reflexion of the King's anger you are striking your innocent brother with a mace of ten manns' weight.
شه یکی جانست و لشکر پر ازو ** روح چون آبست واین اجسام جو
The King is one soul, and the army is filled with him: the spirit is like the water, and these bodies are the river-bed.
آب روح شاه اگر شیرین بود ** جمله جوها پر ز آب خوش شود
If the water of the King's spirit be sweet, all the river-beds are filled with the sweet water;
که رعیت دین شه دارند و بس ** این چنین فرمود سلطان عبس
For only the King’s law do his subjects have (as their own): so hath the sovereign of ‘Abas declared.
هر یکی یاری یکی مهمان گزید ** در میان یک زفت بود و بی‌ندید
Each Companion chose a guest. Amongst them,(the infidels) was one stout and incomparable (in that respect).
جشم ضخمی داشت کس او را نبرد ** ماند در مسجد چو اندر جام درد 75
He had a huge body: no one took him along, he remained in the mosque like the dregs in a cup.
مصطفی بردش چو وا ماند از همه ** هفت بز بد شیرده اندر رمه
As he was left behind by all, Mustafá (Mohammed) took him away. In the (Prophet's) herd there were seven goats that gave milk,
که مقیم خانه بودندی بزان ** بهر دوشیدن برای وقت خوان
For the goats used to stay in the house for milking in preparation for mealtime.
نان و آش و شیر آن هر هفت بز ** خورد آن بوقحط عوج ابن غز
That famishing giant son of a Ghuzz Turcoman devoured the bread and (other) food and (drank all) the milk of the seven goats.
جمله اهل بیت خشم‌آلو شدند ** که همه در شیر بز طامع بدند
The whole household became enraged, for they all desired goat's milk.
معده طبلی‌خوار هم‌چون طبل کرد ** قسم هژده آدمی تنها بخورد 80
He made his voracious belly like a drum: he consumed singly the portion of eighteen persons.
وقت خفتن رفت و در حجره نشست ** پس کنیزک از غضب در را ببست
At bed-time he went and sat in his room; then the maid angrily shut the door.
از برون زنجیر در را در فکند ** که ازو بد خشمگین و دردمند
She put in (fastened) the door-chain from the outside, for she was angry with him and resentful.
گبر را در نیم‌شب یا صبحدم ** چون تقاضا آمد و درد شکم
At midnight or dawn, when the infidel felt an urgent need and stomach-ache,
از فراش خویش سوی در شتافت ** دست بر در چون نهاد او بسته یافت
He hastened from his bed towards the door, (but) laying his hand on the door he found it shut.
در گشادن حیله کرد آن حیله‌ساز ** نوع نوع و خود نشد آن بند باز 85
The cunning man employed various devices to open it, but the fastening did not give way.
شد تقاضا بر تقاضا خانه تنگ ** ماند او حیران و بی‌درمان و دنگ
The urgency increased, and the room was narrow: he remained in dismay and without remedy and dumbfounded.
حیله کرد او و به خواب اندر خزید ** خویشتن در خواب در ویرانه دید
He made shift and crept to sleep: in his slumber he dreamed that he was in a desolate place.
زانک ویرانه بد اندر خاطرش ** شد به خواب اندر همانجا منظرش
Since a desolate place was in his mind, his (inward) sight went thither in sleep.
خویش در ویرانه‌ی خالی چو دید ** او چنان محتاج اندر دم برید
Cum sese videret in loco vastato et vacuo, tanta necessitate coactus extemplo cacavit. [When he saw himself in an empty and desolate place, (being in) such need, he defecated in (that very) moment.]
گشت بیدار و بدید آن جامه خواب ** پر حدث دیوانه شد از اضطراب 90
Experrectus vidit stratum lecti in quo dormiverat sordibus plenum: pudore commotus insanire coepit. [He woke up and saw the bedclothes (in which he had slept) full of filth: he became crazy from (shame and) anguish.]
ز اندرون او برآمد صد خروش ** زین چنین رسواییی بی خاک‌پوش
E corde ejus ascendunt centum gemitus propter tale opprobrium pulvere non coopertum. [A hundred groans arose from his inward (heart) because of such a disgrace not covered (up) by dust.]
گفت خوابم بتر از بیداریم ** گه خورم این سو و آن سو می‌ریم
“Somnus meus,” inquit, “pejor quam vigilia mea; hic enim edo, illic caco.” [“My sleep,” he said, “(is) worse than my wakefulness; because I eat here and I defecate there.”]
He was crying, “Woe and alas! Woe and alas!” even as the unbeliever in the depths of the tomb,
منتظر که کی شود این شب به سر ** یا برآید در گشادن بانگ در
Waiting to see when this night would come to an end, that the noise of the door in opening might rise (to his ear),
تا گریزد او چو تیری از کمان ** تا نبیند هیچ کس او را چنان 95
In order to flee like an arrow from the bow, (for fear) lest any one should see him in such a condition.
قصه بسیارست کوته می‌کنم ** باز شد آن در رهید از درد و غم
The story is long: I will shorten it. The door opened: he was delivered from grief and pain.
در حجره گشادن مصطفی علیه‌السلام بر مهمان و خود را پنهان کردن تا او خیال گشاینده را نبیند و خجل شود و گستاخ بیرون رود
How Mustafá (Mohammed) opened the door of the room for his guest and concealed himself in order that he (the guest) might not see the form of the person who opened it and be overcome with shame, but might go forth boldly.
مصطفی صبح آمد و در را گشاد ** صبح آن گمراه را او راه داد
At dawn Mustafá came and opened the door: at dawn he gave the way (means of escape) to him who had lost the way (of salvation).
در گشاد و گشت پنهان مصطفی ** تا نگردد شرمسار آن مبتلا
Mustafá opened the door and became hidden, in order that the afflicted man might not be ashamed,
تا برون آید رود گستاخ او ** تا نبیند درگشا را پشت و رو
But might come forth and walk boldly away and not see the back or face of the door-opener.
یا نهان شد در پس چیزی و یا ** از ویش پوشید دامان خدا 100
Either he became hidden behind something, or the skirt (merciful palliation) of God concealed him from him (the infidel).
صبغة الله گاه پوشیده کند ** پرده‌ی بی‌چون بر آن ناظر تند
The dye of Allah sometimes makes (a thing to be) covered and draws a mysterious veil o’er the beholder,
تا نبیند خصم را پهلوی خویش ** قدرت یزدان از آن بیشست بیش
So that he does not see the enemy at his side: the power of God is more than that, (yea), more.
مصطفی می‌دید احوال شبش ** لیک مانع بود فرمان ربش
Mustafá was seeing all that happened to him in the night, but the command of the Lord restrained him
تا که پیش از خبط بگشاید رهی ** تا نیفتد زان فضیحت در چهی
From opening a way (of escape) before the fault (was committed), so that he (the infidel) should not be cast into a pit (of grief) by the disgrace (which he had incurred).
لیک حکمت بود و امر آسمان ** تا ببیند خویشتن را او چنان 105
(Otherwise, Mustafá would have let him out in time), but it was the (Divine) wisdom and the command of Heaven that he should see himself thus (disgraced and confounded).
بس عداوتها که آن یاری بود ** بس خرابیها که معماری بود
There be many acts of enmity which are (really) friendship, many acts of destruction which are (really) restoration.
جامه خواب پر حدث را یک فضول ** قاصدا آورد در پیش رسول
A meddlesome fellow purposely brought the dirty bed-clothes to the Prophet,
که چنین کردست مهمانت ببین ** خنده‌ای زد رحمةللعالمین
Saying, “Look! Thy guest has done such a thing!” He smiled, (he who was sent as) a mercy to all created beings,
که بیار آن مطهره اینجا به پیش ** تا بشویم جمله را با دست خویش
And said, “Bring the pail here, that I may wash all (clean) with my own hand.”
هر کسی می‌جست کز بهر خدا ** جان ما و جسم ما قربان ترا 110
Every one jumped up, saying, “For God's sake (refrain)! Our souls and our bodies are a sacrifice to thee.
ما بشوییم این حدث را تو بهل ** کار دستست این نمط نه کار دل
We will wash this filth: do thou leave it alone. This kind (of affair) is hand's work, not heart's work.
ای لعمرک مر ترا حق عمر خواند ** پس خلیفه کرد و بر کرسی نشاند
O La-‘amruk, God pronounced unto thee (the word) ‘life’; then He made thee (His) Vicegerent and seated thee on the throne.
ما برای خدمت تو می‌زییم ** چون تو خدمت می‌کنی پس ما چه‌ایم
We live for thy service: as thou (thyself) art performing the service, what then are we?”
گفت آن دانم و لیک این ساعتیست ** که درین شستن بخویشم حکمتیست
He said, “I know that, but this is an (extraordinary) occasion; I have a deep reason for washing this myself.”
منتظر بودند کین قول نبیست ** تا پدید آید که این اسرار چیست 115
They waited, saying, “This is the Prophet's word,” till it should appear what these mysteries were.
او به جد می‌شست آن احداث را ** خاص ز امر حق نه تقلید و ریا
(Meanwhile) he was busily washing those filthy things, by God's command exclusively, not from blind conformity and ostentation;
که دلش می‌گفت کین را تو بشو ** که درین جا هست حکمت تو بتو
For his heart was telling him, “Do thou wash them, for herein is wisdom manifold.”
سبب رجوع کردن آن مهمان به خانه‌ی مصطفی علیه‌السلام در آن ساعت که مصطفی نهالین ملوث او را به دست خود می‌شست و خجل شدن او و جامه چاک کردن و نوحه‌ی او بر خود و بر سعادت خود
The cause of the guest's return to the house of Mustafá, on whom be peace, at the hour when Mustafá was washing his befouled bed-rug with his own hand; and how he was overcome with shame and rent his garment and made lamentation for himself and for his plight.