سهل دادی زانک ارزان یافتی ** در ندیدی حقه را نشکافتی 1045
Thou gavest (him) up easily because thou gottest (him) cheap: thou didst not see the pearl, thou didst not split the casket.
حقه سربسته جهل تو بداد ** زود بینی که چه غبنت اوفتاد
Thy folly gave (me) a sealed casket: thou wilt soon see what a swindle has befallen thee.
حقه‌ی پر لعل را دادی به باد ** هم‌چو زنگی در سیه‌رویی تو شاد
Thou hast given away a casket full of rubies and, like the negro, thou art rejoicing in thy blackness of face (disastrous plight).
عاقبت وا حسرتا گویی بسی ** بخت ودولت را فروشد خود کسی
In the end thou wilt utter many a ‘woe is me!’ Does any one, forsooth, sell (his) fortune and felicity?
بخت با جامه‌ی غلامانه رسید ** چشم بدبختت به جز ظاهر ندید
Fortune came (to thee) in the garb of a slave, (but) thy unlucky eye saw only the surface.
او نمودت بندگی خویشتن ** خوی زشتت کرد با او مکر و فن 1050
He showed unto thee his slavery (alone): thy wicked nature practiced cunning and deceit with him.
این سیه‌اسرار تن‌اسپید را ** بت‌پرستانه بگیر ای ژاژخا
(Now), O driveller, take idolatrously this (slave) whose secret thoughts are black though his body is white.
این ترا و آن مرا بردیم سود ** هین لکم دین ولی دین ای جهود
This one for thee, that one for me: we (both) have profited. Hark, unto you (your) religion and unto me (my) religion, O Jew.”
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)!
که مرا از بندگیت آزادیست ** بی‌تو بر من محنت و بیدادیست
For my freedom consists in being thy slave: without thee, tribulation and injustice are (inflicted) on me.
ای جهان را زنده کرده ز اصطفا ** خاص کرده عام را خاصه مرا
O thou who through being the chosen (Prophet) hast brought the (whole) world to life and hast made the common folk to be the elect, especially me,
خوابها می‌دید جانم در شباب ** که سلامم کرد قرص آفتاب 1080
In my youth my spirit used to dream that the orb of the sun salaamed to me,
از زمینم بر کشید او بر سما ** همره او گشته بودم ز ارتقا
And lifted me up from earth to heaven: by mounting (so) high I had become its fellow-traveller.
گفتم این ماخولیا بود و محال ** هیچ گردد مستحیلی وصف حال
I said (to myself), ‘This is an hallucination and absurd: how should absurdity ever become actuality?’
چون ترا دیدم بدیدم خویش را ** آفرین آن آینه‌ی خوش کیش را
When I beheld thee I beheld myself: blessings on that mirror goodly in its ways!
چون ترا دیدم محالم حال شد ** جان من مستغرق اجلال شد
When I beheld thee, the absurd became actual for me: my spirit was submerged in the Glory.
چون ترا دیدم خود ای روح البلاد ** مهر این خورشید از چشمم فتاد 1085
When I beheld thee, O Spirit of the world, verily love for this (earthly) sun fell from mine eye.
گشت عالی‌همت از نو چشم من ** جز به خواری نگردد اندر چمن
By thee mine eye was endowed with lofty aspiration: it looks not on the (earthly) garden save with contempt.
نور جستم خود بدیدم نور نور ** حور جستم خود بدیدم رشک حور
I sought light: verily I beheld the Light of light. I sought the houri: verily (in thee) I beheld an object of envy to the houri.
یوسفی جستم لطیف و سیم تن ** یوسفستانی بدیدم در تو من
I sought a Joseph comely and with limbs (white as) silver: in thee I beheld an assembly of Josephs.
در پی جنت بدم در جست و جو ** جنتی بنمود از هر جزو تو
I was (engaged) in searching after Paradise: from every part of thee a Paradise appeared (to me).
هست این نسبت به من مدح و ثنا ** هست این نسبت به تو قدح و هجا 1090
In relation to me this is praise and eulogy; in relation to thee this is vituperation and satire,
هم‌چو مدح مرد چوپان سلیم ** مر خدا را پیش موسی کلیم
Like the praise given to God by the simple shepherd in the presence of Moses the Kalím—
که بجویم اشپشت شیرت دهم ** چارقت دوم من و پیشت نهم
‘I will seek out Thy lice, I will give Thee milk, I will stitch Thy shoon and lay them before Thee.’
قدح او را حق به مدحی برگرفت ** گر تو هم رحمت کنی نبود شگفت
God accepted his vituperation as an expression of praise: if thou also have mercy, ’twill be no marvel.
رحم فرما بر قصور فهمها ** ای ورای عقلها و وهمها
Have mercy upon the failure of (our) minds (to comprehend thee), O thou who art beyond (all) understandings and conceptions.”