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
This discourse is now left (floundering) like an ass on the ice, since it is not fitting to recite the Gospel to Jews.3200
این بیان اکنون چو خر بر یخ بماند ** چون نشاید بر جهود انجیل خواند
How can one speak of ‘Umar to Shí‘ites? How can one play a lute before the deaf?
کی توان با شیعه گفتن از عمر ** کی توان بربط زدن در پیش کر
But if there is any one (hidden) in a nook in the village, the hue and cry that I have raised is enough.
لیک گر در ده به گوشه یک کسست ** های هویی که برآوردم بسست
To him that is worthy to (hear) the exposition, stones and brickbats become an articulate and well-grounded exponent.
مستحق شرح را سنگ و کلوخ ** ناطقی گردد مشرح با رسوخ
Explaining that whatsoever God most High bestowed and created— the heavens and the earths and the substances and the accidents— He created all (this) at the demand of need, and that one must make one's self in need of a thing, so that He may bestow it; for “… Or He who answers the sorely distressed when he calls unto Him?” Sore distress is the evidence of worthiness (to receive the Divine bounty).
بیان آنک حق تعالی هرچه داد و آفرید از سماوات و ارضین و اعیان و اعراض همه باستدعاء حاجت آفرید خود را محتاج چیزی باید کردن تا بدهد کی امن یجیب المضطر اذا دعاه اضطرار گواه استحقاقست
’Twas Mary's want and pain that made such a babe (as Jesus) begin to speak (in the cradle).
آن نیاز مریمی بودست و درد ** که چنان طفلی سخن آغاز کرد
Part of her spoke on her behalf without her: every part of thee hath speech in secret.3205
جزو او بی او برای او بگفت ** جزو جزوت گفت دارد در نهفت
Thy hands and feet become witnesses (against thee), O slave: how long wilt thou set hand and foot (strenuously apply thyself) to denial?
دست و پا شاهد شوندت ای رهی ** منکری را چند دست و پا نهی
And if thou art not worthy of (hearing) the exposition and the speech, the rational soul of the speaker saw thee (to be unworthy) and went to sleep (refrained from action).
ور نباشی مستحق شرح و گفت ** ناطقه‌ی ناطق ترا دید و بخفت
Whatsoever grew has grown for the sake of the needy, in order that a seeker may find the thing he sought.
هر چه رویید از پی محتاج رست ** تا بیابد طالبی چیزی که جست
If God most High has created the heavens, He has created them for the purpose of removing needs.
حق تعالی گر سماوات آفرید ** از برای دفع حاجات آفرید
Wherever a pain is, the cure goes thither; wherever a poverty is, the provision goes thither.3210
هر کجا دردی دوا آنجا رود ** هر کجا فقری نوا آنجا رود
Wherever a difficult question is, the answer goes thither; wherever a ship is, the water goes thither.
هر کجا مشکل جواب آنجا رود ** هر کجا کشتیست آب آنجا رود
Do not seek the water, (but) get thirst, so that the water may gush forth from above and below.
آب کم جو تشنگی آور بدست ** تا بجوشد آب از بالا و پست
Until the tender-throated babe is born, how should the milk for it begin to flow from the (mother's) breast?
تا نزاید طفلک نازک گلو ** کی روان گردد ز پستان شیر او
Go, run on these hills and dales, to the end that thou mayst become thirsty and a prey to heat;
رو بدین بالا و پستیها بدو ** تا شوی تشنه و حرارت را گرو
After that, from the noise of the hornet of the air (the thundercloud) thou wilt hear the noise of the water of the stream, O king.3215
بعد از آن بانگ زنبور هوا ** بانگ آب جو بنوشی ای کیا
Thy need is not less than (that of) dry plants: thou takest water and art drawing it towards them;
حاجت تو کم نباشد از حشیش ** آب را گیری سوی او می‌کشیش
Thou takest the water by the ear and drawest it towards the dry crops that they may obtain refreshment.
گوش گیری آب را تو می‌کشی ** سوی زرع خشک تا یابد خوشی
For the spiritual crops, whose essences are concealed, the cloud of (Divine) mercy is full of the water of Kawthar.
زرع جان را کش جواهر مضمرست ** ابر رحمت پر ز آب کوثرست
In order that (the words) their Lord gave them to drink may be addressed (to thee), be thirsty! God best knoweth the right course.
تا سقاهم ربهم آید خطاب ** تشنه باش الله اعلم بالصواب
How the unbelieving woman came to Mustafá (Mohammed), on whom be peace, with a sucking babe, and how it spoke, like Jesus, of the miracles of the Prophet, God bless and save him!
آمدن آن زن کافر با طفل شیرخواره به نزدیک مصطفی علیه السلام و ناطق شدن عیسی‌وار به معجزات رسول صلی الله علیه و سلم
A woman of the same village, one of the unbelievers, ran to the Prophet for the sake of testing (him).3220
هم از آن ده یک زنی از کافران ** سوی پیغامبر دوان شد ز امتحان
She came in to the Prophet, (her face covered) with the veil: the woman had a two months old infant in her lap.
پیش پیغامبر در آمد با خمار ** کودکی دو ماه زن را بر کنار
The child said, “God give peace unto thee, O Messenger of Allah! We have come to thee.”
گفت کودک سلم الله علیک ** یا رسول الله قد جنا الیک
Its mother said to it angrily, “Hey, be silent! Who put this testimony into thine ear?
مادرش از خشم گفتش هی خموش ** کیت افکند این شهادت را بگوش
Who taught thee this, O little child, so that thy tongue became fluent in infancy?”
این کیت آموخت ای طفل صغیر ** که زبانت گشت در طفلی جریر
It replied, “God taught (me), then Gabriel: I am Gabriel's accompanist in (this) declaration.”3225
گفت حق آموخت آنگه جبرئیل ** در بیان با جبرئیلم من رسیل
She said, “Where (is Gabriel)?” It replied, “Above thy head: dost not thou see? Turn thine eye aloft.
گفت کو گفتا که بالای سرت ** می‌نبینی کن به بالا منظرت
Gabriel is standing above thee: to me he has become a guide in a hundred diverse ways.”
ایستاده بر سر تو جبرئیل ** مر مرا گشته به صد گونه دلیل
She said, “Dost thou see (him)?” “Yes,” it replied; “(I see him) shining above thee like a perfect full-moon.
گفت می‌بینی تو گفتا که بلی ** بر سرت تابان چو بدری کاملی
He is teaching me the qualities of the Prophet and delivering me by means of that sublimity from this degradation.”
می‌بیاموزد مرا وصف رسول ** زان علوم می‌رهاند زین سفول