(Meanwhile) he was busily washing those filthy things, by God's command exclusively, not from blind conformity and ostentation;
او به جد می‌شست آن احداث را ** خاص ز امر حق نه تقلید و ریا
For his heart was telling him, “Do thou wash them, for herein is wisdom manifold.”
که دلش می‌گفت کین را تو بشو ** که درین جا هست حکمت تو بتو
The cause of the guest's return to the house of Mustafá, on whom be peace, at the hour when Mustafá was washing his befouled bed-rug with his own hand; and how he was overcome with shame and rent his garment and made lamentation for himself and for his plight.
سبب رجوع کردن آن مهمان به خانه‌ی مصطفی علیه‌السلام در آن ساعت که مصطفی نهالین ملوث او را به دست خود می‌شست و خجل شدن او و جامه چاک کردن و نوحه‌ی او بر خود و بر سعادت خود
The wretched infidel had an amulet (which he carried) as a keepsake. He observed that it was lost, and became distracted.
کافرک را هیکلی بد یادگار ** یاوه دید آن را و گشت او بی‌قرار
He said, “The room in which I lodged during the night—I (must have) left the amulet there unawares.”
گفت آن حجره که شب جا داشتم ** هیکل آنجا بی‌خبر بگذاشتم
Though he was ashamed, greed took away his shame: greed is a dragon, it is no small thing.120
گر چه شرمین بود شرمش حرص برد ** حرص اژدرهاست نه چیزیست خرد
In quest of the amulet he ran hastily into the house of Mustafá and saw him,
از پی هیکل شتاب اندر دوید ** در وثاق مصطفی و آن را بدید
That Hand of God, cheerfully washing the filth by himself— far from him be the evil eye!
کان یدالله آن حدث را هم به خود ** خوش همی‌شوید که دورش چشم بد
The amulet vanished from his mind, and a great rapture arose in him: he tore his collar,
هیکلش از یاد رفت و شد پدید ** اندرو شوری گریبان را درید
Smiting his face and head with both hands, beating his pate against wall and door,
می‌زد او دو دست را بر رو و سر ** کله را می‌کوفت بر دیوار و در
In such a wise that blood poured from his nose and head, and the Prince (Mohammed) took pity on him.125
آنچنان که خون ز بینی و سرش ** شد روان و رحم کرد آن مهترش
He uttered shrieks, the people gathered round him: the infidel was crying, “O people, beware!”
نعره‌ها زد خلق جمع آمد برو ** گبر گویان ایهاالناس احذروا
He smote his head, saying, “O head without understanding!” He smote his breast, saying, “O bosom without light!”
می‌زد او بر سر کای بی‌عقل سر ** می‌زد او بر سینه کای بی‌نور بر
Prostrating himself, he cried, “O (thou who art) the whole earth, this despicable part is abashed on account of thee.
سجده می‌کرد او کای کل زمین ** شرمسارست از تو این جزو مهین
Thou, who art the whole, art submissive to His command; I, who am (but) a part, am unjust and wicked and misguided.
تو که کلی خاضع امر ویی ** من که جزوم ظالم و زشت و غوی
Thou, who art the whole, art humble and trembling in fear of God; I, who am (but) a part, am (engaged) in opposition and in rivalry.”130
تو که کلی خوار و لرزانی ز حق ** من که جزوم در خلاف و در سبق
At every moment he was turning his face to heaven, saying, “I have not the face (to look towards thee), O qibla of the world!”
هر زمان می‌کرد رو بر آسمان ** که ندارم روی ای قبله‌ی جهان
When he had trembled and quivered beyond (all) bounds, Mustafá clasped him in his arms,
چون ز حد بیرون بلرزید و طپید ** مصطفی‌اش در کنار خود کشید
Quieted him and caressed him much and opened his (inward) eye and gave him (spiritual) knowledge.
ساکنش کرد و بسی بنواختش ** دیده‌اش بگشاد و داد اشناختش
Till the cloud weeps, how should the garden smile? Till the babe cries, how should the milk begin to flow?
تا نگرید ابر کی خندد چمن ** تا نگرید طفل کی جوشد لبن
The one-day-old babe knows the way: (its instinct says), “I will cry, that the kind nurse may come.”135
طفل یک روزه همی‌داند طریق ** که بگریم تا رسد دایه‌ی شفیق
Do not you know that the Nurse of (all) nurses gives no milk gratis without (your) crying?
تو نمی‌دانی که دایه‌ی دایگان ** کم دهد بی‌گریه شیر او رایگان
He (God) hath said, “Let them weep much.” Give ear, that the bounty of the Creator may pour forth the milk.
گفت فلیبکوا کثیرا گوش دار ** تا بریزد شیر فضل کردگار
The cloud's weeping and the sun's burning are the pillar of this world: twist these two strands (together).
گریه‌ی ابرست و سوز آفتاب ** استن دنیا همین دو رشته تاب
If there were not the sun's heat and the cloud's tears, how would body (substance) and accident become big and thick?
گر نبودی سوز مهر و اشک ابر ** کی شدی جسم و عرض زفت و سطبر
How would these four seasons be flourishing unless this glow and weeping were the origin?140
کی بدی معمور این هر چار فصل ** گر نبودی این تف و این گریه اصل
Since the burning (heat) of the sun and the weeping of the clouds in the world are keeping the world fresh and sweet,
سوز مهر و گریه‌ی ابر جهان ** چون همی دارد جهان را خوش‌دهان
Keep the sun of your intelligence burning, keep your eye glistening with tears like the cloud!
آفتاب عقل را در سوز دار ** چشم را چون ابر اشک‌افروز دار
You must needs have a weeping eye, like the little child: do not eat the bread (of worldliness), for that bread takes away your water (spiritual excellence).
چشم گریان بایدت چون طفل خرد ** کم خور آن نان را که نان آب تو برد
When the body is in leaf (well-furnished), on that account by day and night the bough, (which is) the soul, is shedding its leaves and is in autumn.
تن چو با برگست روز و شب از آن ** شاخ جان در برگ‌ریزست و خزان
The leafage (flourishing state) of the body is the leaflessness (unprovidedness) of the soul. Be quick! You must let this (body) dwindle and that (soul) increase.145
برگ تن بی‌برگی جانست زود ** این بباید کاستن آن را فزود
Lend unto God, give a loan of this leafage of the body, that in exchange a garden may grow in your heart.
اقرضوا الله قرض ده زین برگ تن ** تا بروید در عوض در دل چمن
Give a loan, diminish this food of your body, that there may appear the face (vision) of (that which) eye hath not seen.
قرض ده کم کن ازین لقمه‌ی تنت ** تا نماید وجه لا عین رات
When the body empties itself of dung, He (God) fills it with musk and glorious pearls.
تن ز سرگین خویش چون خالی کند ** پر ز مشک و در اجلالی کند
He (such a person) gives this filth and gets purity (in return): his body enjoys (what is signified by the words) He will purify you.
زین پلیدی بدهد و پاکی برد ** از یطهرکم تن او بر خورد
The Devil frightens you, saying, “Hark and hark again! You will be sorry for this and will be saddened.150
دیو می‌ترساندت که هین و هین ** زین پشیمان گردی و گردی حزین
If you waste away your body in consequence of these idle whims, you will become very sorry and anxious.
گر گدازی زین هوسها تو بدن ** بس پشیمان و غمین خواهی شدن
Eat this, it is hot and good for your health; and drink that for your benefit and as a cure,
این بخور گرمست و داروی مزاج ** وآن بیاشام از پی نفع و علاج
With the intention (of acting on the principle) that (since) this body is your riding-beast that to which it is accustomed is best for it.
هم بدین نیت که این تن مرکبست ** آنچ خو کردست آنش اصوبست
Beware, do not alter your habit, else mischief will ensure and a hundred maladies will be produced in brain and heart.”
هین مگردان خو که پیش آید خلل ** در دماغ و دل بزاید صد علل
Such menaces does the vile Devil employ, and he chants a hundred spells over the people.155
این چنین تهدیدها آن دیو دون ** آرد و بر خلق خواند صد فسون
He makes himself out to be a Galen (for skill) in medicine, that he may deceive your ailing soul.
خویش جالینوس سازد در دوا ** تا فریبد نفس بیمار ترا
“This,” says he, “is of use to you against any sorrow and pain.” He said the same thing to Adam about an ear of wheat.
کین ترا سودست از درد و غمی ** گفت آدم را همین در گندمی
He utters (hypocritical expressions such as) “Ah, ah” and “Alas,” while he twists your lips with the farrier's barnacle,
پیش آرد هیهی و هیهات را ** وز لویشه پیچد او لبهات را
As (the farrier twists) the lips of a horse when shoeing it, in order that he (the Devil) may cause an inferior (worthless) stone to appear as a ruby.
هم‌چو لبهای فرس و در وقت نعل ** تا نماید سنگ کمتر را چو لعل
He takes hold of your ears as (though they were) the ears of a horse, pulling you towards greed and acquisition (of worldly goods).160
گوشهاات گیرد او چون گوش اسب ** می‌کشاند سوی حرص و سوی کسب
He claps on your foot a shoe of perplexity, by the pain of which you are left incapable of (advancing on) the Way.
بر زند بر پات نعلی ز اشتباه ** که بمانی تو ز درد آن ز راه
His shoe is that hesitation between the two works (of this world and of the world hereafter)—“Shall I do these or shall I do those?” Take heed!
نعل او هست آن تردد در دو کار ** این کنم یا آن کنم هین هوش دار
Do that which is chosen by the Prophet, don't do that which (only) a madman or (foolish) boy ever did.
آن بکن که هست مختار نبی ** آن مکن که کرد مجنون و صبی
“Paradise is encompassed”—by what is it encompassed? By things disliked, from which there comes increase of the seed sown (for the future life).