He showed unto thee his slavery (alone): thy wicked nature practiced cunning and deceit with him.1050
او نمودت بندگی خویشتن ** خوی زشتت کرد با او مکر و فن
(Now), O driveller, take idolatrously this (slave) whose secret thoughts are black though his body is white.
این سیهاسرار تناسپید را ** بتپرستانه بگیر ای ژاژخا
This one for thee, that one for me: we (both) have profited. Hark, unto you (your) religion and unto me (my) religion, O Jew.”
این ترا و آن مرا بردیم سود ** هین لکم دین ولی دین ای جهود
Truly this is meet for idolaters: his (the idolater's) horse-cloth is (of) satin (while) his horse is made of wood.
خود سزای بتپرستان این بود ** جلش اطلس اسپ او چوبین بود
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 گور کافران پر دود و نار ** وز برون بر بسته صد نقش و نگار
(Or) like the wealth of tyrants—fair externally, (but) within it (intrinsically) the blood of the oppressed and (future) woe;1055
همچو مال ظالمان بیرون جمال ** وز درونش خون مظلوم و وبال
(Or) like the hypocrite (who) externally (is engaged in) fasting and prayer, (while) inwardly (he resembles) black loam without vegetation;
چون منافق از برون صوم و صلات ** وز درون خاک سیاه بینبات
(Or) like a cloud empty (of rain), full of thunderclaps, wherein is neither benefit to the earth nor nourishment for the wheat;
همچو ابری خالیی پر قر و قر ** نه درو نفع زمین نه قوت بر
(Or) like a promise (full) of guile and lying words, of which the end is shameful though its beginning is splendid.
همچو وعدهی مکر و گفتار دروغ ** آخرش رسوا و اول با فروغ
Afterwards he (the Siddíq) took the hand of Bilál, who was (thin) as a toothpick from the blows inflicted by the tooth of tribulation.
بعد از آن بگرفت او دست بلال ** آن ز زخم ضرس محنت چون خلال
He became (like) a toothpick and found his way into a mouth: he was hastening towards a man of sweet tongue.1060
شد خلالی در دهانی راه یافت ** جانب شیرینزبانی میشتافت
When that (sorely) wounded one beheld the face of Mustafá (Mohammed), he fell down in a swoon, he fell on his back.
چون بدید آن خسته روی مصطفی ** خر مغشیا فتاد او بر قفا
For a long time he remained unconscious and beside himself: when he came to himself, he shed tears for joy.
تا بدیری بیخود و بیخویش ماند ** چون به خویش آمد ز شادی اشک راند
Mustafá clasped him to his bosom: how should any one know the bounty that was bestowed on him?
مصطفیاش در کنار خود کشید ** کس چه داند بخششی کو را رسید
How is it with a piece of copper that has touched the elixir? How with an insolvent who has hit upon an ample treasure?
چون بود مسی که بر اکسیر زد ** مفلسی بر گنج پر توفیر زد
(’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.1065
ماهی پژمرده در بحر اوفتاد ** کاروان گم شده زد بر رشاد
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;
آن خطاباتی که گفت آن دم نبی ** گر زند بر شب بر آید از شبی
Night would become day radiant as dawn: I cannot express (the real meaning of) that mystic allocution.
روز روشن گردد آن شب چون صباح ** من نتوانم باز گفت آن اصطلاح
You yourself know what (words) a sun, in (the sign of) Aries, speaks to the plants and the date-palms;
خود تو دانی که آفتابی در حمل ** تا چه گوید با نبات و با دقل
You yourself, too, know what the limpid water is saying to the sweet herbs and the sapling.
خود تو دانی هم که آن آب زلال ** می چه گوید با ریاحین و نهال
The doing of God towards all the particles of the world is like the words (spells) breathed by enchanters.1070
صنع حق با جمله اجزای جهان ** چون دم و حرفست از افسونگران
The Divine attraction holds a hundred discourses with the effects and secondary causes, without (uttering) a word or (moving) a lip.
جذب یزدان با اثرها و سبب ** صد سخن گوید نهان بیحرف و لب
Not that the production of effects by the Divine decree is not actual; but His production of effects thereby is inconceivable to reason.
نه که تاثیر از قدر معمول نیست ** لیک تاثیرش ازو معقول نیست
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.
چون مقلد بود عقل اندر اصول ** دان مقلد در فروعش ای فضول
If reason should ask how the aim may be (attained), say, “In a manner that thou knowest not, and (so) farewell!”
گر بپرسد عقل چون باشد مرام ** گو چنانک تو ندانی والسلام
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.
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