Consequently he does not hurry and is calm: he hath no fear of missing his (appointed) portion.
لاجرم نشتابد و ساکن بود ** از فوات حظ خود آمن بود
He hath much deliberation and patience and long-suffering; he is contented and unselfish and pure of heart,
بس تانی دارد و صبر و شکیب ** چشم‌سیر و مثرست و پاک‌جیب
For this deliberation is the ray of the Merciful (God), while that haste is from the impulse of the Devil,
کین تانی پرتو رحمان بود ** وان شتاب از هزه‌ی شیطان بود
Because the Devil frightens him (the greedy man) away from poverty and kills the beast of burden, patience, by stabbing.60
زانک شیطانش بترساند ز فقر ** بارگیر صبر را بکشد به عقر
Hear from the Qur’án that the Devil in menace is threatening thee with hard poverty,
از نبی بشنو که شیطان در وعید ** می‌کند تهدیدت از فقر شدید
That in haste thou mayst eat foul things and take foul things, (having in thee) no generosity, no deliberation, no merit acquired by good works.
تا خوری زشت و بری زشت و شتاب ** نی مروت نی‌تانی نی ثواب
Necessarily (therefore) the infidel takes his food in seven bowels: his religion and spirit are thin and lean, his belly fat.
لاجرم کافر خورد در هفت بطن ** دین و دل باریک و لاغر زفت بطن
Concerning the occasion of the coming of the Tradition of Mustafá (Mohammed), the blessings of God be upon him, that the infidel takes his food in seven bowels, while the true believer takes his food in one bowel.
در سبب ورود این حدیث مصطفی صلوات الله علیه که الکافر یاکل فی سبعة امعاء و المومن یاکل فی معا واحد
The infidels became the guests of the Prophet: they came to the mosque at eventide,
کافران مهمان پیغامبر شدند ** وقت شام ایشان به مسجد آمدند
Saying, “We have come here as visitors seeking hospitality, O King, O thou who art the entertainer of (all) the inhabitants of the world.65
که آمدیم ای شاه ما اینجا قنق ** ای تو مهمان‌دار سکان افق
We are destitute and have arrived from afar: hark, shed thy grace and light upon us!”
بی‌نواییم و رسیده ما ز دور ** هین بیفشان بر سر ما فضل و نور
He said (to his Companions), “O my friends, divide (these guests amongst you), for ye are filled with me and with my nature.”
گفت ای یاران من قسمت کنید ** که شما پر از من و خوی منید
The bodies of every army are filled with the King; hence they would draw the sword against (his) Majesty's enemies.
پر بود اجسام هر لشکر ز شاه ** زان زنندی تیغ بر اعدای جاه
’Tis because of the King's anger you draw the sword; otherwise, what (cause of) anger have you against your brethren?
تو بخشم شه زنی آن تیغ را ** ورنه بر اخوان چه خشم آید ترا
(From) the reflexion of the King's anger you are striking your innocent brother with a mace of ten manns' weight.70
بر برادر بی‌گناهی می‌زنی ** عکس خشم شاه گرز ده‌منی
The King is one soul, and the army is filled with him: the spirit is like the water, and these bodies are the river-bed.
شه یکی جانست و لشکر پر ازو ** روح چون آبست واین اجسام جو
If the water of the King's spirit be sweet, all the river-beds are filled with the sweet water;
آب روح شاه اگر شیرین بود ** جمله جوها پر ز آب خوش شود
For only the King’s law do his subjects have (as their own): so hath the sovereign of ‘Abas declared.
که رعیت دین شه دارند و بس ** این چنین فرمود سلطان عبس
Each Companion chose a guest. Amongst them,(the infidels) was one stout and incomparable (in that respect).
هر یکی یاری یکی مهمان گزید ** در میان یک زفت بود و بی‌ندید
He had a huge body: no one took him along, he remained in the mosque like the dregs in a cup.75
جشم ضخمی داشت کس او را نبرد ** ماند در مسجد چو اندر جام درد
As he was left behind by all, Mustafá (Mohammed) took him away. In the (Prophet's) herd there were seven goats that gave milk,
مصطفی بردش چو وا ماند از همه ** هفت بز بد شیرده اندر رمه
For the goats used to stay in the house for milking in preparation for mealtime.
که مقیم خانه بودندی بزان ** بهر دوشیدن برای وقت خوان
That famishing giant son of a Ghuzz Turcoman devoured the bread and (other) food and (drank all) the milk of the seven goats.
نان و آش و شیر آن هر هفت بز ** خورد آن بوقحط عوج ابن غز
The whole household became enraged, for they all desired goat's milk.
جمله اهل بیت خشم‌آلو شدند ** که همه در شیر بز طامع بدند
He made his voracious belly like a drum: he consumed singly the portion of eighteen persons.80
معده طبلی‌خوار هم‌چون طبل کرد ** قسم هژده آدمی تنها بخورد
At bed-time he went and sat in his room; then the maid angrily shut the door.
وقت خفتن رفت و در حجره نشست ** پس کنیزک از غضب در را ببست
She put in (fastened) the door-chain from the outside, for she was angry with him and resentful.
از برون زنجیر در را در فکند ** که ازو بد خشمگین و دردمند
At midnight or dawn, when the infidel felt an urgent need and stomach-ache,
گبر را در نیم‌شب یا صبحدم ** چون تقاضا آمد و درد شکم
He hastened from his bed towards the door, (but) laying his hand on the door he found it shut.
از فراش خویش سوی در شتافت ** دست بر در چون نهاد او بسته یافت
The cunning man employed various devices to open it, but the fastening did not give way.85
در گشادن حیله کرد آن حیله‌ساز ** نوع نوع و خود نشد آن بند باز
The urgency increased, and the room was narrow: he remained in dismay and without remedy and dumbfounded.
شد تقاضا بر تقاضا خانه تنگ ** ماند او حیران و بی‌درمان و دنگ
He made shift and crept to sleep: in his slumber he dreamed that he was in a desolate place.
حیله کرد او و به خواب اندر خزید ** خویشتن در خواب در ویرانه دید
Since a desolate place was in his mind, his (inward) sight went thither in sleep.
زانک ویرانه بد اندر خاطرش ** شد به خواب اندر همانجا منظرش
Cum sese videret in loco vastato et vacuo, tanta necessitate coactus extemplo cacavit. [When he saw himself in an empty and desolate place, (being in) such need, he defecated in (that very) moment.]
خویش در ویرانه‌ی خالی چو دید ** او چنان محتاج اندر دم برید
Experrectus vidit stratum lecti in quo dormiverat sordibus plenum: pudore commotus insanire coepit. [He woke up and saw the bedclothes (in which he had slept) full of filth: he became crazy from (shame and) anguish.]90
گشت بیدار و بدید آن جامه خواب ** پر حدث دیوانه شد از اضطراب
E corde ejus ascendunt centum gemitus propter tale opprobrium pulvere non coopertum. [A hundred groans arose from his inward (heart) because of such a disgrace not covered (up) by dust.]
ز اندرون او برآمد صد خروش ** زین چنین رسواییی بی خاک‌پوش
“Somnus meus,” inquit, “pejor quam vigilia mea; hic enim edo, illic caco.” [“My sleep,” he said, “(is) worse than my wakefulness; because I eat here and I defecate there.”]
گفت خوابم بتر از بیداریم ** گه خورم این سو و آن سو می‌ریم
He was crying, “Woe and alas! Woe and alas!” even as the unbeliever in the depths of the tomb,
Waiting to see when this night would come to an end, that the noise of the door in opening might rise (to his ear),
منتظر که کی شود این شب به سر ** یا برآید در گشادن بانگ در
In order to flee like an arrow from the bow, (for fear) lest any one should see him in such a condition.95
تا گریزد او چو تیری از کمان ** تا نبیند هیچ کس او را چنان
The story is long: I will shorten it. The door opened: he was delivered from grief and pain.
قصه بسیارست کوته می‌کنم ** باز شد آن در رهید از درد و غم
How Mustafá (Mohammed) opened the door of the room for his guest and concealed himself in order that he (the guest) might not see the form of the person who opened it and be overcome with shame, but might go forth boldly.
در حجره گشادن مصطفی علیه‌السلام بر مهمان و خود را پنهان کردن تا او خیال گشاینده را نبیند و خجل شود و گستاخ بیرون رود
At dawn Mustafá came and opened the door: at dawn he gave the way (means of escape) to him who had lost the way (of salvation).
مصطفی صبح آمد و در را گشاد ** صبح آن گمراه را او راه داد
Mustafá opened the door and became hidden, in order that the afflicted man might not be ashamed,
در گشاد و گشت پنهان مصطفی ** تا نگردد شرمسار آن مبتلا
But might come forth and walk boldly away and not see the back or face of the door-opener.
تا برون آید رود گستاخ او ** تا نبیند درگشا را پشت و رو
Either he became hidden behind something, or the skirt (merciful palliation) of God concealed him from him (the infidel).100
یا نهان شد در پس چیزی و یا ** از ویش پوشید دامان خدا
The dye of Allah sometimes makes (a thing to be) covered and draws a mysterious veil o’er the beholder,
صبغة الله گاه پوشیده کند ** پرده‌ی بی‌چون بر آن ناظر تند
So that he does not see the enemy at his side: the power of God is more than that, (yea), more.
تا نبیند خصم را پهلوی خویش ** قدرت یزدان از آن بیشست بیش
Mustafá was seeing all that happened to him in the night, but the command of the Lord restrained him
مصطفی می‌دید احوال شبش ** لیک مانع بود فرمان ربش
From opening a way (of escape) before the fault (was committed), so that he (the infidel) should not be cast into a pit (of grief) by the disgrace (which he had incurred).
تا که پیش از خبط بگشاید رهی ** تا نیفتد زان فضیحت در چهی
(Otherwise, Mustafá would have let him out in time), but it was the (Divine) wisdom and the command of Heaven that he should see himself thus (disgraced and confounded).105
لیک حکمت بود و امر آسمان ** تا ببیند خویشتن را او چنان
There be many acts of enmity which are (really) friendship, many acts of destruction which are (really) restoration.
بس عداوتها که آن یاری بود ** بس خرابیها که معماری بود