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6
1029-1078

  • 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 

  • If reason should ask how the aim may be (attained), say, “In a manner that thou knowest not, and (so) farewell!”
  • گر بپرسد عقل چون باشد مرام  ** گو چنانک تو ندانی والسلام 

  • How Mustafá (Mohammed), on whom be peace, reproached the Siddíq, may God be pleased with him, saying, “I enjoined thee to buy in partnership with me: why hast thou bought for thyself alone?” and his (the Siddíq's) excuse.
  • معاتبه‌ی مصطفی علیه‌السلام با صدیق رضی الله عنه کی ترا وصیت کردم کی به شرکت من بخر تو چرا بهر خود تنها خریدی و عذر او 

  • He (the Prophet) said, “Why, O Siddíq, I told thee to make me the partner in (thy) generosity.” 1075
  • گفت ای صدیق آخر گفتمت  ** که مرا انباز کن در مکرمت 

  • He replied, “We are two slaves in thy street: I set him free for thy sake.
  • گفت ما دو بندگان کوی تو  ** کردمش آزاد من بر روی تو 

  • Keep me as thy slave and loyal friend: I want no freedom, beware (of thinking so)!
  • تو مرا می‌دار بنده و یار غار  ** هیچ آزادی نخواهم زینهار 

  • For my freedom consists in being thy slave: without thee, tribulation and injustice are (inflicted) on me.
  • که مرا از بندگیت آزادیست  ** بی‌تو بر من محنت و بیدادیست