چون نماز شام آن حلوا رسید ** بود مومن مانده در جوع شدید
At the (time of) the evening prayer, when the halwá arrived, the true believer was reduced to extreme hunger.
آن دو کس گفتند ما از خور پریم ** امشبش بنهیم و فردایش خوریم
The two (others) said, “We have eaten our fill: let us put it away to-night and eat it to-morrow.
صبر گیریم امشب از خور تن زنیم ** بهر فردا لوت را پنهان کنیم 2405
To-night let us practise self-denial and refrain from food; let us hide (reserve) the dainty for to-morrow.”
گفت مومن امشب این خورده شود ** صبر را بنهیم تا فردا بود
The true believer said, “Let this (sweetmeat) be eaten to-night; let us put away self-denial till to-morrow.”
پس بدو گفتند زین حکمت‌گری ** قصد تو آن است تا تنها خوری
Then they said to him, “Your purpose in this wisdom-mongering is that you may eat it (all) by yourself.”
گفت ای یاران نه که ما سه تنیم ** چون خلاف افتاد تا قسمت کنیم
“O my friends,” said he, “are not we three persons? Since disagreement has occurred, let us share.
هرکه خواهد قسم خود بر جان زند ** هرکه خواهد قسم خود پنهان کند
Let him who wishes take his own share to his heart (enjoy it); let him who wishes put his share in hiding.”
آن دو گفتندش ز قسمت در گذر ** گوش کن قسام فی‌النار از خبر 2410
The two (others) said to him, “Abandon (the thought of) sharing: give ear to (the words) ‘The sharer is in Hell-fire’ from the Traditions (of the Prophet).”
گفت قسام آن بود کو خویش را ** کرد قسمت بر هوا و بر خدا
He replied, “The sharer (referred to) is he that has shared himself between sensuality and God.”
ملک حق و جمله قسم اوستی ** قسم دیگر را دهی دوگوستی
Thou art God's property and His share entirely: (if) thou givest the share (of God) to another, thou art a dualist.
این اسد غالب شدی هم بر سگان ** گر نبودی نوبت آن بدرگان
This lion would have prevailed over the curs, if it had not been the turn of those evil-natured ones (to prevail).
قصدشان آن کان مسلمان غم خورد ** شب برو در بی‌نوایی بگذرد
’Twas their intention that the Moslem should suffer pain and pass the night in want of food.
بود مغلوب او به تسلیم و رضا ** گفت سمعا طاعة اصحابنا 2415
He was overpowered: he said, with resignation and acquiescence, “My friends, I hear and obey.”
پس بخفتند آن شب و برخاستند ** بامدادان خویش را آراستند
So they slept (all) that night, and in the morning they rose and dressed themselves,
روی شستند و دهان و هر یکی ** داشت اندر ورد راه و مسلکی
And washed their faces and mouths; and each one had a (different) method and practice in his devotions.
یک زمانی هر کسی آورد رو ** سوی ورد خویش از حق فضل‌جو
For a while each one applied himself to his devotions, seeking favour from God.
مومن و ترسا جهود و گبر و مغ ** جمله را رو سوی آن سلطان الغ
True believer and Christian, Jew and Guebre and Magian— the faces of them all are (turned) towards that mighty Sultan.
بلک سنگ و خاک و کوه و آب را ** هست واگشت نهانی با خدا 2420
Nay, stone and earth and mountain and water have their invisible recourse to God.
این سخن پایان ندارد هر سه یار ** رو به هم کردند آن دم یاروار
This topic is infinite. At that time the three companions looked on one another friendlily,
آن یکی گفتا که هر یک خواب خویش ** آنچ دید او دوش گو آور به پیش
And one (of them) said, “Let each (of us) relate what he dreamed last night.
هرکه خوابش بهتر این را او خورد ** قسم هر مفضول را افضل برد
Let him who had the best dream eat this (sweetmeat): let the most excellent carry off the share of every one that is excelled (by him).”
آنک اندر عقل بالاتر رود ** خوردن او خوردن جمله بود
He who mounts highest in (the scale of) reason—his eating is (equivalent to) the eating of all (his inferiors).
فوق آمد جان پر انوار او ** باقیان را بس بود تیمار او 2425
His luminous spirit is supreme: ’tis enough for the rest of them to tend (cherish) him.
عاقلان را چون بقا آمد ابد ** پس به معنی این جهان باقی بود
Since those endowed with (perfect) reason endure for ever, in reality this world is enduring for ever.
پس جهود آورد آنچ دیده بود ** تا کجا شب روح او گردیده بود
Then the Jew related his dream (and told them) whither his spirit had wandered during the night.
گفت در ره موسی‌ام آمد به پیش ** گربه بیند دنبه اندر خواب خویش
He said, “Moses met me on the way, (according to the adage) ‘the cat sees a fat sheep's tail in her dreams.’
در پی موسی شدم تا کوه طور ** هر سه‌مان گشتیم ناپیدا ز نور
I followed Moses to Mt Sinai: in the Light (of the Divine Epiphany) all three of us vanished.
هر سه سایه محو شد زان آفتاب ** بعد از آن زان نور شد یک فتح باب 2430
All (our) three shadows disappeared in the Sun; after that, there came from the Light an opening of the door (revelation).
نور دیگر از دل آن نور رست ** پس ترقی جست آن ثانیش چست
From the heart of that Light another Light sprang up, and then the second (Light) quickly sought to transcend it.
هم من و هم موسی و هم کوه طور ** هر سه گم گشتیم زان اشراق نور
Both I and Moses and also Mt Sinai, we were lost, all three, in that effulgence of the (second) Light.
بعد از آن دیدم که که سه شاخ شد ** چونک نور حق درو نفاخ شد
After that, I saw the mountain break into three pieces when the Light of God surged upon it.
وصف هیبت چون تجلی زد برو ** می‌سکست از هم همی‌شد سو به سو
When the Attribute of Majesty was revealed to it, it burst asunder in every direction.
آن یکی شاخ که آمد سوی یم ** گشت شیرین آب تلخ هم‌چو سم 2435
One piece of the mountain fell towards the sea, and the water bitter as poison was made sweet.
آن یکی شاخش فرو شد در زمین ** چشمه‌ی دارو برون آمد معین
One piece thereof sank into the earth, and a medicinal spring of running water gushed forth,
که شفای جمله رنجوران شد آب ** از همایونی وحی مستطاب
So that its water became a cure for all the sick by the blessedness of the goodly revelation.
آن یکی شاخ دگر پرید زود ** تا جوار کعبه که عرفات بود
The other (third) piece flew at once to the neighbourhood of the Ka‘ba where ‘Arafát was (situated).
باز از آن صعقه چو با خود آمدم ** طور بر جا بد نه افزون و نه کم
When I came back to myself out of that swoon, Sinai was in its place, neither greater nor less (than before);
لیک زیر پای موسی هم‌چو یخ ** می‌گدازید او نماندش شاخ و شخ 2440
But under the foot of Moses it was (inwardly) melting like ice: no spur or peak of it remained.
با زمین هموار شد که از نهیب ** گشت بالایش از آن هیبت نشیب
The mountain was levelled to the earth by terror: it was turned upside down by that awful Majesty.
باز با خود آمدم زان انتشار ** باز دیدم طور و موسی برقرار
After that scattering (of my senses) I came to myself again and saw that Sinai and Moses were unchanged,
وآن بیابان سر به سر در ذیل کوه ** پر خلایق شکل موسی در وجوه
And that the desert skirting the mountain was filled from end to end with people resembling Moses in (the illumination of) their faces.
چون عصا و خرقه‌ی او خرقه‌شان ** جمله سوی طور خوش دامن کشان
Their (staves and) mantles were like his staff and mantle: all (of them) were speeding joyously towards Sinai.
جمله کفها در دعا افراخته ** نغمه‌ی ارنی به هم در ساخته 2445
All had lifted their hands in prayer and struck up together the tune of let me see (Thee).
باز آن غشیان چو از من رفت زود ** صورت هر یک دگرگونم نمود
Again, as soon as the trance departed from me, the form of each one seemed to me to be diverse.
انبیا بودند ایشان اهل ود ** اتحاد انبیاام فهم شد
They were the prophets endowed with love (of God): (thus) the (spiritual) unity of the prophets was (clearly) apprehended by me.
باز املاکی همی دیدم شگرف ** صورت ایشان بد از اجرام برف
Again, I beheld some mighty angels: their outward form was (composed) of bodies of snow;
حلقه‌ی دیگر ملایک مستعین ** صورت ایشان به جمله آتشین
And (I saw) another circle of angels asking help (of God): their outward form was wholly of fire.”
زین نسق می‌گفت آن شخص جهود ** بس جهودی که آخرش محمود بود 2450
On this wise did the Jew tell (his dream): there is many a Jew whose end was praiseworthy.
هیچ کافر را به خواری منگرید ** که مسلمان مردنش باشد امید
Do not regard any infidel with contempt, for there may be hope of his dying a Moslem.
چه خبر داری ز ختم عمر او ** تا بگردانی ازو یک‌باره رو
What knowledge have you of the close of his life that you should once (and for all) avert your face from him?