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
I will not regard thy bad promise, I from loving kindness will bestow the gift at this (very) moment, since thou art calling unto Me.”3160
ننگرم عهد بدت بدهم عطا ** از کرم این دم چو می‌خوانی مرا
The (people of the) caravan were amazed at his (the Prophet's) deed. (They cried), “O Mohammed, O thou that hast the nature of the Sea, what is this?
قافله حیران شد اندر کار او ** یا محمد چیست این ای بحر خو
Thou hast made a small water-skin a veil (a means of disguise): thou hast drowned (abundantly satisfied the thirst of) both Arabs and Kurds.”
کرده‌ای روپوش مشک خرد را ** غرقه کردی هم عرب هم کرد را
How he (the Prophet) miraculously filled the slave's water-skin with water from the Unseen World and made the face of that negro slave white by permission of God most High.
مشک آن غلام ازغیب پر آب کردن بمعجزه و آن غلام سیاه را سپیدرو کردن باذن الله تعالی
“O slave, now behold thy water-skin full (of water), that thou mayst not say (anything) good or bad in complaint.”
ای غلام اکنون تو پر بین مشک خود ** تا نگویی درشکایت نیک و بد
The negro was astounded at his (the Prophet's) evidentiary miracle: his faith was dawning from (the world of) non-spatiality.
آن سیه حیران شد از برهان او ** می‌دمید از لامکان ایمان او
He saw that a fountain had begun to pour from the air (of yonder world) and that his water-skin had become a veil to the emanation of that (fountain).3165
چشمه‌ای دید از هوا ریزان شده ** مشک او روپوش فیض آن شده
The veils also were rent by that (illumined) sight (of his), so that he distinctly beheld the fountain of the Unseen.
زان نظر روپوشها هم بر درید ** تا معین چشمه‌ی غیبی بدید
Thereupon the slave's eyes were filled with tears: he forgot his master and his dwelling-place.
چشمها پر آب کرد آن دم غلام ** شد فراموشش ز خواجه وز مقام
Strength failed him to go on his way: God cast a mighty commotion into his soul.
دست و پایش ماند از رفتن به راه ** زلزله افکند در جانش اله
Then again he (the Prophet) drew him back for (his) good, saying, “Come to thyself; return, O thou who wilt gain advantage (by doing so).
باز بهر مصلحت بازش کشید ** که به خویش آ باز رو ای مستفید
’Tis not the time for bewilderment: bewilderment is in front of thee; just now advance on thy way briskly and speedily.”3170
وقت حیرت نیست حیرت پیش تست ** این زمان در ره در آ چالاک و چست
He (the slave) laid the hands of Mustafá (Mohammed) on his face and gave (them) many loving kisses.
دستهای مصطفی بر رو نهاد ** بوسه‌های عاشقانه بس بداد
Then Mustafá rubbed his blessed hand on his (the slave's) face and made it fortunate.
مصطفی دست مبارک بر رخش ** آن زمان مالید و کرد او فرخش
That Abyssinian negro became white as the full moon, and his night turned into bright day.
شد سپید آن زنگی و زاده‌ی حبش ** همچو بدر و روز روشن شد شبش
He became a Joseph in beauty and in coquetry: he (the Prophet) said to him, “Now go home and relate what has befallen thee.”
یوسفی شد در جمال و در دلال ** گفتش اکنون رو بده وا گوی حال
He was going along, without head or foot, intoxicated (with ecstasy): in going he knew not foot from hand.3175
او همی‌شد بی سر و بی پای مست ** پای می‌نشناخت در رفتن ز دست
Then from the neighbourhood of the caravan he came hastening with two full water-skins to his master.
پس بیامد با دو مشک پر روان ** سوی خواجه از نواحی کاروان
How the master saw his slave white and did not recognise him and said, “Thou hast killed my slave: the murder hath found thee out, and God hath thrown thee into my hands.”
دیدن خواجه غلام خود را سپید و ناشناختن کی اوست و گفتن کی غلام مرا تو کشته‌ای خونت گرفت و خدا ترا به دست من انداخت
The master espied him from afar and remained bewildered: from amazement he called (to his presence) the people of the village.
خواجه از دورش بدید و خیره ماند ** از تحیر اهل آن ده را بخواند
“This,” said he, “is my water-skin and my camel: where, then, is my swart-browed slave gone?
راویه‌ی ما اشتر ما هست این ** پس کجا شد بنده‌ی زنگی‌جبین
This man coming from afar is (like) a full-moon: the light from his countenance strikes upon (and prevails against) the daylight.
این یکی بدریست می‌آید ز دور ** می‌زند بر نور روز از روش نور
Where is my slave? Perchance he has lost his way, or a wolf has overtaken him and he has been killed.”3180
کو غلام ما مگر سرگشته شد ** یا بدو گرگی رسید و کشته شد
When he came before him, he (the master) said, “Who art thou? Art thou a native of Yemen or a Turcoman?
چون بیامد پیش گفتش کیستی ** از یمن زادی و یا ترکیستی
Tell (me), what hast thou done to my slave? Speak the truth! If thou hast killed him, declare it! Do not seek evasion.”
گو غلامم را چه کردی راست گو ** گر بکشتی وا نما حیلت مجو
He replied, “If I have killed him, how have I come to thee? How have I come with my own feet into this blood?”
گفت اگر کشتم بتو چون آمدم ** چون به پای خود درین خون آمدم
(He asked again), “Where is my slave?” He (the slave) said, “Lo, I am (he): the hand of God's grace hath made me resplendent.”
کو غلام من بگفت اینک منم ** کرد دست فضل یزدان روشنم
“Eh, what art thou saying? Where is my slave? Hark, thou wilt not escape from me except by (telling) the truth.”3185
هی چه می‌گویی غلام من کجاست ** هین نخواهی رست از من جز براست
He (the slave) said, “I will relate all thy secret dealings with that slave, one by one;
گفت اسرار ترا با آن غلام ** جمله وا گویم یکایک من تمام
I will relate what has passed (between us) from the time when thou didst purchase me until now,
زان زمانی که خریدی تو مرا ** تا به اکنون باز گویم ماجرا
That thou mayst know I am the same in (my spiritual) existence, though a (bright) dawn has opened forth from my night-hued (body).
تا بدانی که همانم در وجود ** گرچه از شبدیز من صبحی گشود
The colour is changed; but the pure spirit is free from colour and from the (four) elements and the dust.”
رنگ دیگر شد ولیکن جان پاک ** فارغ از رنگست و از ارکان و خاک
They that know the body (alone) soon lose us; (but) they that quaff the (spiritual) water abandon the (bodily) water-skin and jar.3190
تن‌شناسان زود ما را گم کنند ** آب‌نوشان ترک مشک و خم کنند
They that know the spirit are free from numbers (plurality): they are sunk in the Sea that is without quality or quantity.
جان‌شناسان از عددها فارغ‌اند ** غرقه‌ی دریای بی‌چونند و چند
Become spirit and know spirit by means of spirit: become the friend of vision (clairvoyant), not the child of ratiocination.
جان شو و از راه جان جان را شناس ** یار بینش شو نه فرزند قیاس
Forasmuch as the Angel is one in origin with Intelligence, (and) they have (only) become two (different) forms for the sake of (the Divine) Wisdom—
چون ملک با عقل یک سررشته‌اند ** بهر حکمت را دو صورت گشته‌اند
The Angel assumed wings and pinions like a bird, while this Intelligence left wings (behind) and assumed (immaterial) splendour—
آن ملک چون مرغ بال و پر گرفت ** وین خرد بگذاشت پر و فر گرفت
Necessarily both became co-adjutors: both the beauteous ones became a support to one another.3195
لاجرم هر دو مناصر آمدند ** هر دو خوش رو پشت همدیگر شدند
The Angel as well as the Intelligence is a finder of God: each of the twain is a helper and worshipper of Adam.
هم ملک هم عقل حق را واجدی ** هر دو آدم را معین و ساجدی
The Flesh (nafs) and the Devil have (also) been (essentially) one from the first, and have been an enemy and envier of Adam.
نفس و شیطان بوده ز اول واحدی ** بوده آدم را عدو و حاسدی
He that regarded Adam as a body fled (from him in disdain), while he that regarded (him as) the trusty Light bowed (in worship).
آنک آدم را بدن دید او رمید ** و آنک نور متمن دید او خمید
Those two (the Angel and the Intelligence) were (made) clairvoyant by this (Adam), while the eye of these two (the Flesh and the Devil) saw nothing but clay.
آن دو دیده‌روشنان بودند ازین ** وین دو را دیده ندیده غیر طین