“Why art thou beating this friend of God? What hatred is this, O enemy of the Light?
کین ولی الله را چون میزنی ** این چه حقدست ای عدو روشنی
If thou art steadfast in thy own religion, how is thy heart consenting to maltreat him who is steadfast (in his religion)?
گر ترا صدقیست اندر دین خود ** ظلم بر صادق دلت چون میدهد
O thou effeminate in Judaism, who dost impute this (same effeminacy) to a (spiritual) prince!
ای تو در دین جهودی مادهای ** کین گمان داری تو بر شهزادهای
Do not view all (things) in the distorting mirror of thy selfhood, O thou who art banned with an everlasting curse!”
در همه ز آیینهی کژساز خود ** منگر ای مردود نفرین ابد
If I should tell what burst from the lips of the Siddíq at that moment, you would lose (both) foot and hand.1015
آنچ آن دم از لب صدیق جست ** گر بگویم گم کنی تو پای و دست
(Coming) from (the world) beyond spatial relations, the fountains of wisdom (copious) as the Euphrates were running from his mouth,
آن ینابیع الحکم همچون فرات ** از دهان او دوان از بیجهات
As from the rock whence gushed a (great) water, (the rock) having no source of supply in (its own) side or interior;
همچو از سنگی که آبی شد روان ** نه ز پهلو مایه دارد نه از میان
(For) God made that rock a shield (veil) for Himself and opened (a way for) the blue crystalline water,
اسپر خود کرده حق آن سنگ را ** بر گشاده آب مینارنگ را
Even as He hath caused the light to flow from the fountain of your eye without stint or abatement:
همچنانک از چشمهی چشم تو نور ** او روان کردست بیبخل و فتور
It has no source of supply either in the fat (the white of the eye) or in the coating (retina); (but) the Beloved made (these) a veil (for Himself) when bringing (the light) into existence.1020
نه ز پیه آن مایه دارد نه ز پوست ** رویپوشی کرد در ایجاد دوست
The attracting air in the cavity of the ear apprehends that which is spoken, (whether) true or false.
در خلای گوش باد جاذبش ** مدرک صدق کلام و کاذبش
What is that air within that little bone, (that air) which receives the words and sounds uttered by the story-teller?
آن چه بادست اندر آن خرد استخوان ** کو پذیرد حرف و صوت قصهخوان
The bone and the air are only a veil: in the two worlds there is none except God.
استخوان و باد روپوشست و بس ** در دو عالم غیر یزدان نیست کس
He is the hearer, He is the speaker, (whom mystics behold) unveiled; for the ears belong to the head, O you who have merited the Divine recompense.
مستمع او قایل او بیاحتجاب ** زانک الاذنان من الراس ای مثاب
He (the Jew) said, “If thou art feeling pity for him, give (me) gold and take him (in exchange), O man of generous disposition.1025
Since thy heart is burning (with sympathy), ransom him from me: thy difficulty will not be solved without expense.”
از منش وا خر چو میسوزد دلت ** بیمنت حل نگردد مشکلت
He replied, “I will perform a hundred services (on his behalf) and five hundred prostrations (in thanksgiving for success). I have a handsome slave, but (he is) a Jew;
گفت صد خدمت کنم پانصد سجود ** بندهای دارم تن اسپید و جهود
He has a white body, but a black heart: take (him), and give (me) in exchange that one whose body is black but whose heart is illumined.”
تن سپید و دل سیاهستش بگیر ** در عوض ده تن سیاه و دل منیر
Then the chieftain (Abú Bakr) sent (a messenger) to fetch him: in sooth that slave was exceedingly comely,
پس فرستاد و بیاورد آن همام ** بود الحق سخت زیبا آن غلام
So that the Jew was dumbfounded: at once his stony heart inclined (towards him).1030
آنچنان که ماند حیران آن جهود ** آن دل چون سنگش از جا رفت زود
This is what happens to form-worshippers: their stone is (made) waxen by a (beauteous) form.
حالت صورتپرستان این بود ** سنگشان از صورتی مومین بود
(Then) again he wrangled and would not be satisfied, saying, “Without any evasion, (thou must) give more than this.”
باز کرد استیزه و راضی نشد ** که برین افزون بده بیهیچ بد
He offered him in addition a nisáb (two hundred dirhems) of silver, so that the Jew's cupidity was satisfied.
یک نصاب نقره هم بر وی فزود ** تا که راضی گشت حرص آن جهود
How the Jew laughed and imagined that the Siddíq had been swindled in this bargain.
خندیدن جهود و پنداشتن کی صدیق مغبونست درین عقد
The stony-hearted Jew guffawed jeeringly and mockingly in malice and spite.
قهقهه زد آن جهود سنگدل ** از سر افسوس و طنز و غش و غل
The Siddíq said to him, “Why this laughter?” In reply to the question he laughed more loudly,1035
گفت صدیقش که این خنده چه بود ** در جواب پرسش او خنده فزود