It has come (down to us) concerning Anas son of Málik that a certain person became his guest.3110
از انس فرزند مالک آمدست ** که به مهمانی او شخصی شدست
He (that person) related that after the meal Anas saw the table-napkin (was) yellow in hue,
او حکایت کرد کز بعد طعام ** دید انس دستارخوان را زردفام
Dirty and stained; and said, “O maid-servant, throw it into the oven at once.”
چرکن و آلوده گفت ای خادمه ** اندر افکن در تنورش یک‌دمه
Thereupon the intelligent (maid) threw it into the oven, which was full of fire.
در تنور پر ز آتش در فکند ** آن زمان دستارخوان را هوشمند
All the guests were astounded thereat: they were in expectation of (seeing) the smoke of the (burning) napkin.
جمله مهمانان در آن حیران شدند ** انتظار دود کندوری بدند
After a short time she took it out of the oven, clean and white and purged of that filth.3115
بعد یکساعت بر آورد از تنور ** پاک و اسپید و از آن اوساخ دور
The party (of guests) said, “O venerable Companion (of the Prophet), how didn't it burn, and how too did it become cleansed?”
قوم گفتند ای صحابی عزیز ** چون نسوزید و منقی گشت نیز
He replied, “Because Mustafá (Mohammed) often rubbed his hands and lips on this napkin.”
گفت زانک مصطفی دست و دهان ** بس بمالید اندرین دستارخوان
O heart afraid of the fire and torment (of Hell), draw nigh unto such a hand and lip as that!
ای دل ترسنده از نار و عذاب ** با چنان دست و لبی کن اقتراب
Since it (the Prophet's blessing) bestowed such honour upon a lifeless object, what things will it reveal to the soul of the lover!
چون جمادی را چنین تشریف داد ** جان عاشق را چه‌ها خواهد گشاد
Inasmuch as he (the Prophet) made the clods of the Ka‘ba the qibla (towards which the Moslems turn), do thou, O soul, be (as) the dust of holy men in (thy) war (against the flesh).3120
مر کلوخ کعبه را چون قبله کرد ** خاک مردان باش ای جان در نبرد
Afterwards they said to the maid-servant, “Wilt not thou tell (us) thine own feelings about all this?
بعد از آن گفتند با آن خادمه ** تو نگویی حال خود با این همه
Why didst thou (so) quickly cast it (into the oven) at his behest? I suppose he was acquainted with the secrets,
چون فکندی زود آن از گفت وی ** گیرم او بردست در اسرار پی
(But) why didst thou, mistress, throw such a precious napkin into the fire?”
این‌چنین دستارخوان قیمتی ** چون فکندی اندر آتش ای ستی
She answered, “I have confidence in the generous: I do not despair of their bounty.
What of a piece of cloth? If he bid me (myself) go without regret into the very essence of the fire,3125
میزری چه بود اگر او گویدم ** در رو اندر عین آتش بی ندم
I, from perfect confidence (in him), will fall (throw myself) in: I have great hope of them that are devoted to God.
اندر افتم از کمال اعتماد ** از عباد الله دارم بس امید
I will throw myself in, not (only) this napkin, because of my confidence in every generous one who knows the mystery.”
سر در اندازم نه این دستارخوان ** ز اعتماد هر کریم رازدان
O brother, apply thyself to this elixir: the faith of a man must not be less than the faith of a woman.
ای برادر خود برین اکسیر زن ** کم نباید صدق مرد از صدق زن
The heart of the man that is less than a woman is the heart that is less (in worth) than the belly.
آن دل مردی که از زن کم بود ** آن دلی باشد که کم ز اشکم بود
Story of the Prophet's, on whom be peace, coming to the aid of a caravan of Arabs who had been brought to sore straits by thirst and lack of water and had set their minds on death: (both) the camels and the people (of the caravan) had let their tongues drop out (of their mouths from exhaustion).
قصه‌ی فریاد رسیدن رسول علیه السلام کاروان عرب را کی از تشنگی و بی‌آبی در مانده بودند و دل بر مرگ نهاده شتران و خلق زبان برون انداخته
In that wadi (was) a company of Arabs: their water-skins had become dry from lack of rain:3130
اندر آن وادی گروهی از عرب ** خشک شد از قحط بارانشان قرب
A caravan amidst the desert in sore distress—they had rehearsed their own death.
در میان آن بیابان مانده ** کاروانی مرگ خود بر خوانده
Suddenly he who succours both worlds, Mustafá (Mohammed), appeared on the way, for help's sake.
ناگهانی آن مغیث هر دو کون ** مصطفی پیدا شد از ره بهر عون
He saw there an exceeding great caravan on the scalding sand and (engaged in) a hard and terrible journey;
دید آنجا کاروانی بس بزرگ ** بر تف ریگ و ره صعب و سترگ
The tongues of their camels hanging out, the people strown everywhere on the sand.
اشترانشان را زبان آویخته ** خلق اندر ریگ هر سو ریخته
He took pity and said, “Hark, go at once, some of your comrades, and run to yonder sandhills,3135
رحمش آمد گفت هین زوتر روید ** چند یاری سوی آن کثبان دوید
For a negro on camelback will (presently) bring a water-skin, (which) he is conveying with all speed to his master.
گر سیاهی بر شتر مشک آورد ** سوی میر خود به زودی می‌برد
Bring to me that negro camel-driver along with the camel by force, if need be.”
آن شتربان سیه را با شتر ** سوی من آرید با فرمان مر
Those seekers approached the sandhills: after a short while they saw ’twas even so:
سوی کثبان آمدند آن طالبان ** بعد یکساعت بدیدند آنچنان
A negro slave was going with a camel, the water-skin filled with water, like one bearing a gift.
بنده‌ای می‌شد سیه با اشتری ** راویه پر آب چون هدیه‌بری
Then they said to him, “The Pride of mankind, the Best of created beings, invites thee (to come) in this direction.”3140
پس بدو گفتند می‌خواند ترا ** این طرف فخر البشر خیر الوری
He said, “I do not know him: who is he?” He (the spokesman) said, “He is that moon-faced sweet-natured one.”
گفت من نشناسم او را کیست او ** گفت او آن ماه‌روی قندخو
They described to him the diverse qualities which exist (in the Prophet): he said, “Belike he is that poet (wizard)
نوعها تعریف کردندش که هست ** گفت مانا او مگر آن شاعرست
Who subdued a multitude by magic: I will not come half a span towards him.”
که گروهی را زبون کرد او بسحر ** من نیایم جانب او نیم شبر
Dragging him along, they brought him thither: he raised an outcry in revilement and heat (of anger).
کش‌کشانش آوریدند آن طرف ** او فغان برداشت در تشنیع و تف
When they dragged him before that venerable one, he (the Prophet) said, “Drink ye the water and carry it away withal.”3145
چون کشیدندش به پیش آن عزیز ** گفت نوشید آب و بردارید نیز
He satisfied the thirst of them all from that water-skin: the camels and every person drank of that water.
جمله را زان مشک او سیراب کرد ** اشتران و هر کسی زان آب خورد
From his (the negro's) water-skin he filled large and small water-skins: from jealousy of him the clouds in the sky were distraught.
راویه پر کرد و مشک از مشک او ** ابر گردون خیره ماند از رشک او
Has any one seen (such a wonder as) this, that the burning glow of so many Hells (of thirst) should be cooled by a single water-skin?
این کسی دیدست کز یک راویه ** سرد گردد سوز چندان هاویه
Has any one seen (such a wonder as) this, that all these water-skins were filled from a single water-skin without trouble?
این کسی دیدست کز یک مشک آب ** گشت چندین مشک پر بی اضطراب
The water-skin itself was a veil, and (in reality) at his (the Prophet's) command the waves of (Divine) bounty were coming (to them) from the Sea of origin.3150
مشک خود روپوش بود و موج فضل ** می‌رسید از امر او از بحر اصل
“Water by boiling is converted into air, and that air by cold is turned into water.”
آب از جوشش همی‌گردد هوا ** و آن هوا گردد ز سردی آبها
Nay, (it is not so); without cause and beyond these maxims of (natural) philosophy the (Divine) act of bringing into existence produced the water from non-existence.
بلک بی علت و بیرون زین حکم ** آب رویانید تکوین از عدم
Inasmuch as you have observed (secondary) causes from your childhood, through ignorance you have stuck to the (secondary) cause.
تو ز طفلی چون سببها دیده‌ای ** در سبب از جهل بر چفسیده‌ای
(Being occupied) with causes you are forgetful of the Causer: hence you are inclining towards these veils.
با سببها از مسبب غافلی ** سوی این روپوشها زان مایلی
When (all secondary) causes are gone, you will beat your head and cry many a time, “O our Lord! O our Lord!”3155
چون سببها رفت بر سر می‌زنی ** ربنا و ربناها می‌کنی
The Lord will say, “Betake thyself to the (secondary) cause! How hast thou remembered My work? Oh, wonderful!”
رب می‌گوید برو سوی سبب ** چون ز صنعم یاد کردی ای عجب
He (the believer in secondary causes) says, “Henceforth I will behold Thee entirely: I will not look towards the cause and that deception (by which I was led astray).”
گفت زین پس من ترا بینم همه ** ننگرم سوی سبب و آن دمدمه
He (God) will reply to him, “Thy case is (described in the text), ‘(If) they were sent back (to the world), they would surely return (to what they were forbidden to do),’ O thou who art weak in thy repentance and covenant;
گویدش ردوا لعادوا کار تست ** ای تو اندر توبه و میثاق سست
But I will not regard that, I will show mercy: My mercy is abounding, I will be intent on mercy.
لیک من آن ننگرم رحمت کنم ** رحمتم پرست بر رحمت تنم