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6
1050-1074

  • 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