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5
96-145

  • 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 

  • A meddlesome fellow purposely brought the dirty bed-clothes to the Prophet,
  • جامه خواب پر حدث را یک فضول  ** قاصدا آورد در پیش رسول 

  • Saying, “Look! Thy guest has done such a thing!” He smiled, (he who was sent as) a mercy to all created beings,
  • که چنین کردست مهمانت ببین  ** خنده‌ای زد رحمةللعالمین 

  • And said, “Bring the pail here, that I may wash all (clean) with my own hand.”
  • که بیار آن مطهره اینجا به پیش  ** تا بشویم جمله را با دست خویش 

  • Every one jumped up, saying, “For God's sake (refrain)! Our souls and our bodies are a sacrifice to thee. 110
  • هر کسی می‌جست کز بهر خدا  ** جان ما و جسم ما قربان ترا 

  • We will wash this filth: do thou leave it alone. This kind (of affair) is hand's work, not heart's work.
  • ما بشوییم این حدث را تو بهل  ** کار دستست این نمط نه کار دل 

  • O La-‘amruk, God pronounced unto thee (the word) ‘life’; then He made thee (His) Vicegerent and seated thee on the throne.
  • ای لعمرک مر ترا حق عمر خواند  ** پس خلیفه کرد و بر کرسی نشاند 

  • We live for thy service: as thou (thyself) art performing the service, what then are we?”
  • ما برای خدمت تو می‌زییم  ** چون تو خدمت می‌کنی پس ما چه‌ایم 

  • He said, “I know that, but this is an (extraordinary) occasion; I have a deep reason for washing this myself.”
  • گفت آن دانم و لیک این ساعتیست  ** که درین شستن بخویشم حکمتیست 

  • They waited, saying, “This is the Prophet's word,” till it should appear what these mysteries were. 115
  • منتظر بودند کین قول نبیست  ** تا پدید آید که این اسرار چیست 

  • (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