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
O thou who through being the chosen (Prophet) hast brought the (whole) world to life and hast made the common folk to be the elect, especially me,
ای جهان را زنده کرده ز اصطفا ** خاص کرده عام را خاصه مرا
In my youth my spirit used to dream that the orb of the sun salaamed to me,1080
خوابها می‌دید جانم در شباب ** که سلامم کرد قرص آفتاب
And lifted me up from earth to heaven: by mounting (so) high I had become its fellow-traveller.
از زمینم بر کشید او بر سما ** همره او گشته بودم ز ارتقا
I said (to myself), ‘This is an hallucination and absurd: how should absurdity ever become actuality?’
گفتم این ماخولیا بود و محال ** هیچ گردد مستحیلی وصف حال
When I beheld thee I beheld myself: blessings on that mirror goodly in its ways!
چون ترا دیدم بدیدم خویش را ** آفرین آن آینه‌ی خوش کیش را
When I beheld thee, the absurd became actual for me: my spirit was submerged in the Glory.
چون ترا دیدم محالم حال شد ** جان من مستغرق اجلال شد
When I beheld thee, O Spirit of the world, verily love for this (earthly) sun fell from mine eye.1085
چون ترا دیدم خود ای روح البلاد ** مهر این خورشید از چشمم فتاد
By thee mine eye was endowed with lofty aspiration: it looks not on the (earthly) garden save with contempt.
گشت عالی‌همت از نو چشم من ** جز به خواری نگردد اندر چمن
I sought light: verily I beheld the Light of light. I sought the houri: verily (in thee) I beheld an object of envy to the houri.
نور جستم خود بدیدم نور نور ** حور جستم خود بدیدم رشک حور
I sought a Joseph comely and with limbs (white as) silver: in thee I beheld an assembly of Josephs.
یوسفی جستم لطیف و سیم تن ** یوسفستانی بدیدم در تو من
I was (engaged) in searching after Paradise: from every part of thee a Paradise appeared (to me).
در پی جنت بدم در جست و جو ** جنتی بنمود از هر جزو تو
In relation to me this is praise and eulogy; in relation to thee this is vituperation and satire,1090
هست این نسبت به من مدح و ثنا ** هست این نسبت به تو قدح و هجا
Like the praise given to God by the simple shepherd in the presence of Moses the Kalím—
هم‌چو مدح مرد چوپان سلیم ** مر خدا را پیش موسی کلیم
‘I will seek out Thy lice, I will give Thee milk, I will stitch Thy shoon and lay them before Thee.’
که بجویم اشپشت شیرت دهم ** چارقت دوم من و پیشت نهم
God accepted his vituperation as an expression of praise: if thou also have mercy, ’twill be no marvel.
قدح او را حق به مدحی برگرفت ** گر تو هم رحمت کنی نبود شگفت
Have mercy upon the failure of (our) minds (to comprehend thee), O thou who art beyond (all) understandings and conceptions.”