Since thy heart is burning (with sympathy), ransom him from me: thy difficulty will not be solved without expense.”
از منش وا خر چو میسوزد دلت ** بیمنت حل نگردد مشکلت
He replied, “I will perform a hundred services (on his behalf) and five hundred prostrations (in thanksgiving for success). I have a handsome slave, but (he is) a Jew;
گفت صد خدمت کنم پانصد سجود ** بندهای دارم تن اسپید و جهود
He has a white body, but a black heart: take (him), and give (me) in exchange that one whose body is black but whose heart is illumined.”
تن سپید و دل سیاهستش بگیر ** در عوض ده تن سیاه و دل منیر
Then the chieftain (Abú Bakr) sent (a messenger) to fetch him: in sooth that slave was exceedingly comely,
پس فرستاد و بیاورد آن همام ** بود الحق سخت زیبا آن غلام
So that the Jew was dumbfounded: at once his stony heart inclined (towards him).1030
آنچنان که ماند حیران آن جهود ** آن دل چون سنگش از جا رفت زود
This is what happens to form-worshippers: their stone is (made) waxen by a (beauteous) form.
حالت صورتپرستان این بود ** سنگشان از صورتی مومین بود
(Then) again he wrangled and would not be satisfied, saying, “Without any evasion, (thou must) give more than this.”
باز کرد استیزه و راضی نشد ** که برین افزون بده بیهیچ بد
He offered him in addition a nisáb (two hundred dirhems) of silver, so that the Jew's cupidity was satisfied.
یک نصاب نقره هم بر وی فزود ** تا که راضی گشت حرص آن جهود
How the Jew laughed and imagined that the Siddíq had been swindled in this bargain.
خندیدن جهود و پنداشتن کی صدیق مغبونست درین عقد
The stony-hearted Jew guffawed jeeringly and mockingly in malice and spite.
قهقهه زد آن جهود سنگدل ** از سر افسوس و طنز و غش و غل
The Siddíq said to him, “Why this laughter?” In reply to the question he laughed more loudly,1035
گفت صدیقش که این خنده چه بود ** در جواب پرسش او خنده فزود
And said, “Had it not been for the (extraordinary) earnestness and ardour shown by thee in the purchase of this black slave,
گفت اگر جدت نبودی و غرام ** در خریداری این اسود غلام
I would not have wrangled excitedly: indeed I would have sold him for a tenth of this (sum),
من ز استیزه نمیجوشیدمی ** خود به عشر اینش بفروشیدمی
For in my opinion he is not worth half a dáng; (but) thou mad’st his price heavy by (thy) clamour.”
کو به نزد من نیرزد نیم دانگ ** تو گران کردی بهایش را به بانگ
Then the Siddíq answered him, “O simpleton, thou hast given away a pearl in exchange for a walnut, like a (silly) boy;
پس جوابش داد صدیق ای غبی ** گوهری دادی به جوزی چون صبی
For in my opinion he is worth the two worlds: I am regarding his spirit, thou his colour.1040
کو به نزد من همیارزد دو کون ** من به جانش ناظرستم تو بلون
He is red gold that has been made (like) black polished iron on account of the enviousness of this abode of fools.
زر سرخست او سیهتاب آمده ** از برای رشک این احمقکده
The eye that sees these seven bodily colours cannot perceive the spirit because of this veil.
دیدهی این هفت رنگ جسمها ** در نیابد زین نقاب آن روح را
If thou hadst haggled in the sale more (excessively than thou didst), I would have given the whole of my property and riches;
گر مکیسی کردیی در بیع بیش ** دادمی من جمله ملک و مال خویش
And if thou hadst (then) increased thy demands, I would have borrowed a skirtful of gold in my anxiety (to purchase him).
ور مکاس افزودیی من ز اهتمام ** دامنی زر کردمی از غیر وام
Thou gavest (him) up easily because thou gottest (him) cheap: thou didst not see the pearl, thou didst not split the casket.1045
سهل دادی زانک ارزان یافتی ** در ندیدی حقه را نشکافتی
Thy folly gave (me) a sealed casket: thou wilt soon see what a swindle has befallen thee.
حقه سربسته جهل تو بداد ** زود بینی که چه غبنت اوفتاد
Thou hast given away a casket full of rubies and, like the negro, thou art rejoicing in thy blackness of face (disastrous plight).
حقهی پر لعل را دادی به باد ** همچو زنگی در سیهرویی تو شاد
In the end thou wilt utter many a ‘woe is me!’ Does any one, forsooth, sell (his) fortune and felicity?
عاقبت وا حسرتا گویی بسی ** بخت ودولت را فروشد خود کسی
Fortune came (to thee) in the garb of a slave, (but) thy unlucky eye saw only the surface.
بخت با جامهی غلامانه رسید ** چشم بدبختت به جز ظاهر ندید
He showed unto thee his slavery (alone): thy wicked nature practiced cunning and deceit with him.1050
او نمودت بندگی خویشتن ** خوی زشتت کرد با او مکر و فن
(Now), O driveller, take idolatrously this (slave) whose secret thoughts are black though his body is white.
این سیهاسرار تناسپید را ** بتپرستانه بگیر ای ژاژخا
This one for thee, that one for me: we (both) have profited. Hark, unto you (your) religion and unto me (my) religion, O Jew.”
این ترا و آن مرا بردیم سود ** هین لکم دین ولی دین ای جهود
Truly this is meet for idolaters: his (the idolater's) horse-cloth is (of) satin (while) his horse is made of wood.
خود سزای بتپرستان این بود ** جلش اطلس اسپ او چوبین بود
It (the object of his worship) is like the tomb of infidels—full of smoke and fire (within), (while) on the outside it is decked with a hundred (beautiful) designs and ornaments;
همچو گور کافران پر دود و نار ** وز برون بر بسته صد نقش و نگار
(Or) like the wealth of tyrants—fair externally, (but) within it (intrinsically) the blood of the oppressed and (future) woe;1055
همچو مال ظالمان بیرون جمال ** وز درونش خون مظلوم و وبال
(Or) like the hypocrite (who) externally (is engaged in) fasting and prayer, (while) inwardly (he resembles) black loam without vegetation;
چون منافق از برون صوم و صلات ** وز درون خاک سیاه بینبات
(Or) like a cloud empty (of rain), full of thunderclaps, wherein is neither benefit to the earth nor nourishment for the wheat;
همچو ابری خالیی پر قر و قر ** نه درو نفع زمین نه قوت بر
(Or) like a promise (full) of guile and lying words, of which the end is shameful though its beginning is splendid.
همچو وعدهی مکر و گفتار دروغ ** آخرش رسوا و اول با فروغ
Afterwards he (the Siddíq) took the hand of Bilál, who was (thin) as a toothpick from the blows inflicted by the tooth of tribulation.
بعد از آن بگرفت او دست بلال ** آن ز زخم ضرس محنت چون خلال
He became (like) a toothpick and found his way into a mouth: he was hastening towards a man of sweet tongue.1060
شد خلالی در دهانی راه یافت ** جانب شیرینزبانی میشتافت
When that (sorely) wounded one beheld the face of Mustafá (Mohammed), he fell down in a swoon, he fell on his back.
چون بدید آن خسته روی مصطفی ** خر مغشیا فتاد او بر قفا
For a long time he remained unconscious and beside himself: when he came to himself, he shed tears for joy.
تا بدیری بیخود و بیخویش ماند ** چون به خویش آمد ز شادی اشک راند
Mustafá clasped him to his bosom: how should any one know the bounty that was bestowed on him?
مصطفیاش در کنار خود کشید ** کس چه داند بخششی کو را رسید
How is it with a piece of copper that has touched the elixir? How with an insolvent who has hit upon an ample treasure?
چون بود مسی که بر اکسیر زد ** مفلسی بر گنج پر توفیر زد
(’Twas as though) a fish parched (for want of water) fell into the sea, (or) a caravan that had lost its way struck the right road.1065
ماهی پژمرده در بحر اوفتاد ** کاروان گم شده زد بر رشاد
If the words which the Prophet addressed (to him) at that moment should fall upon (the ears of) Night, it (Night) would cease from being night;
آن خطاباتی که گفت آن دم نبی ** گر زند بر شب بر آید از شبی
Night would become day radiant as dawn: I cannot express (the real meaning of) that mystic allocution.
روز روشن گردد آن شب چون صباح ** من نتوانم باز گفت آن اصطلاح
You yourself know what (words) a sun, in (the sign of) Aries, speaks to the plants and the date-palms;
خود تو دانی که آفتابی در حمل ** تا چه گوید با نبات و با دقل
You yourself, too, know what the limpid water is saying to the sweet herbs and the sapling.
خود تو دانی هم که آن آب زلال ** می چه گوید با ریاحین و نهال
The doing of God towards all the particles of the world is like the words (spells) breathed by enchanters.1070
صنع حق با جمله اجزای جهان ** چون دم و حرفست از افسونگران
The Divine attraction holds a hundred discourses with the effects and secondary causes, without (uttering) a word or (moving) a lip.
جذب یزدان با اثرها و سبب ** صد سخن گوید نهان بیحرف و لب
Not that the production of effects by the Divine decree is not actual; but His production of effects thereby is inconceivable to reason.
نه که تاثیر از قدر معمول نیست ** لیک تاثیرش ازو معقول نیست
Since reason has learned by rote (from the prophets) in regard to the fundamentals, know O trifler, that it (also) learns by rote in regard to the derivatives.
چون مقلد بود عقل اندر اصول ** دان مقلد در فروعش ای فضول