(But) the love of them that have (spiritual) insight is (fixed) on the gold-mine; necessarily it is (grows) greater every day,
عشق بینایان بود بر کان زر ** لاجرم هر روز باشد بیشتر
Because the mine hath no partner in aureity. Hail, O Gold-mine (of Reality), Thou concerning whom there is no doubt!980
زانک کان را در زری نبود شریک ** مرحبا ای کان زر لاشک فیک
If any one let a base coin become a sharer with the Mine (in his affection), the gold goes back to the Mine (which is) beyond locality,
هر که قلبی را کند انباز کان ** وا رود زر تا بکان لامکان
(And then) the lover and his beloved are dead (left to die) in agony: the fish is left (writhing), the water is gone from the whirlpool.
عاشق و معشوق مرده ز اضطراب ** مانده ماهی رفته زان گرداب آب
The Divine Love is the Sun of perfection: the (Divine) Word is its light, the creatures are as shadows.
عشق ربانیست خورشید کمال ** امر نور اوست خلقان چون ظلال
When Mustafá (Mohammed) expanded with joy on (hearing) this story, his (the Siddíq's) desire to speak (of Bilál) increased also.
مصطفی زین قصه چون خوش برشکفت ** رغبت افزون گشت او را هم بگفت
Since he found a hearer like Mustafá, every hair of him became a separate tongue.985
مستمع چون یافت همچون مصطفی ** هر سر مویش زبانی شد جدا
Mustafá said to him, “Now what is the remedy?” He (the Siddíq) replied, “This servant (of God) is going to buy him.
مصطفی گفتش که اکنون چاره چیست ** گفت این بنده مر او را مشتریست
I will buy him at whatever price he (the Jew) may name: I will not regard the apparent loss (of money) and the extortion;
هر بها که گوید او را میخرم ** در زیان و حیف ظاهر ننگرم
For he is God's captive on the earth, and he has become subjected to the anger of God's enemy.”
کو اسیر الله فی الارض آمدست ** سخرهی خشم عدو الله شدست
How Mustafá (Mohammed), on whom be peace, enjoined the Siddíq, may God be pleased with him, saying, “Since thou art going to purchase Bilál, they (the Jews) will certainly raise his price by wrangling (with thee): make me thy partner in this merit, be my agent, and receive from me half the purchase-money.”
وصیت کردن مصطفی علیهالسلام صدیق را رضی الله عنه کی چون بلال را مشتری میشوی هر آینه ایشان از ستیز بر خواهند در بها فزود و بهای او را خواهند فزودن مرا درین فضیلت شریک خود کن وکیل من باش و نیم بها از من بستان
Mustafá said to him, “O seeker of (spiritual) fortune, I will be thy partner in this (enterprise).
مصطفی گفتش کای اقبالجو ** اندرین من میشوم انباز تو
Be my agent, buy a half share (in him) on my account, and receive the payment from me.”990
تو وکیلم باش نیمی بهر من ** مشتری شو قبض کن از من ثمن
He replied, “I will do my utmost to serve thee.” Then he went to the house of the merciless Jew.
گفت صد خدمت کنم رفت آن زمان ** سوی خانهی آن جهود بیامان
He said to himself, “From the hands of children one can buy pearls very cheaply, O father.”
گفت با خود کز کف طفلان گهر ** پس توان آسان خریدن ای پدر
From these foolish children the ghoul-like Devil is buying their reason and faith in exchange for the kingdom of this world.
عقل و ایمان را ازین طفلان گول ** میخرد با ملک دنیا دیو غول
He decks out the carcase so finely that (with it) he buys from them two hundred rose-gardens.
آنچنان زینت دهد مردار را ** که خرد زیشان دو صد گلزار را
By magic he produces such moonshine that by means of (his) magic he carries off from worthless folk a hundred purses (of money).995
آنچنان مهتاب پیماید به سحر ** کز خسان صد کیسه برباید به سحر
The prophets taught them to trade (in the spiritual market) and lighted the candle of the (true) religion before them;
انبیاشان تاجری آموختند ** پیش ایشان شمع دین افروختند
(But) by means of magic and in despite the devilish and ghoulish Magician caused the prophets to appear ugly in their eyes.
دیو و غول ساحر از سحر و نبرد ** انبیا را در نظرشان زشت کرد
By (his) sorcery the Foe causes ugliness (to appear), so that divorce takes place between the wife and (her) husband.
زشت گرداند به جادویی عدو ** تا طلاق افتد میان جفت و شو
Their eyes have been sealed by a (mighty) enchantment, so that they have sold such a (precious) pearl for rubbish.
دیدههاشان را به سحر میدوختند ** تا چنین جوهر به خس بفروختند
This pearl is superior to both the worlds: hark, buy (it) from this ignorant child, for he is an ass.1000
این گهر از هر دو عالم برترست ** هین بخر زین طفل جاهل کو خرست
To the ass a cowrie and a pearl are alike: the ass has a (great) doubt concerning the (spiritual) pearl and the Sea.
پیش خر خرمهره و گوهر یکیست ** آن اشک را در در و دریا شکیست
He disbelieves in the Sea and its pearls: how should an animal be a seeker of pearls and adornments?
منکر بحرست و گوهرهای او ** کی بود حیوان در و پیرایهجو
God has not put it into the animal's head to be engrossed with rubies and devoted to pearls.
در سر حیوان خدا ننهاده است ** کو بود در بند لعل و درپرست
Have you ever seen asses with ear-rings? The ear and mind of the ass are (set) on the meadow.
مر خران را هیچ دیدی گوشوار ** گوش و هوش خر بود در سبزهزار
Read in (the Súra entitled) Wa’l-Tín (the words), (We created Man) in the best proportion, for the spirit, O friend, is a precious pearl.1005
احسن التقویم در والتین بخوان ** که گرامی گوهرست ای دوست جان
(That spirit created) in the best proportion surpasses the empyrean: (that spirit created) in the best proportion is beyond (the range of) thought.
احسن التقویم از عرش او فزون ** احسن التقویم از فکرت برون
If I declare the value of this inaccessible (pearl), I shall be consumed, and the hearer too will be consumed.
گر بگویم قیمت این ممتنع ** من بسوزم هم بسوزد مستمع
At this point close thy lips and proceed no further. This Siddíq went to those asses (the Jews).
لب ببند اینجا و خر این سو مران ** رفت این صدیق سوی آن خران
He knocked the door-ring, and when the Jew opened the door he (the Siddíq) went into his house, beside himself (with indignation).
حلقه در زد چو در را بر گشود ** رفت بیخود در سرای آن جهود
He sat down, beside himself and furious and full of fire: from his mouth leaped many bitter words—1010
بیخود و سرمست و پر آتش نشست ** از دهانش بس کلام تلخ جست
“Why art thou beating this friend of God? What hatred is this, O enemy of the Light?
کین ولی الله را چون میزنی ** این چه حقدست ای عدو روشنی
If thou art steadfast in thy own religion, how is thy heart consenting to maltreat him who is steadfast (in his religion)?
گر ترا صدقیست اندر دین خود ** ظلم بر صادق دلت چون میدهد
O thou effeminate in Judaism, who dost impute this (same effeminacy) to a (spiritual) prince!
ای تو در دین جهودی مادهای ** کین گمان داری تو بر شهزادهای
Do not view all (things) in the distorting mirror of thy selfhood, O thou who art banned with an everlasting curse!”
در همه ز آیینهی کژساز خود ** منگر ای مردود نفرین ابد
If I should tell what burst from the lips of the Siddíq at that moment, you would lose (both) foot and hand.1015
آنچ آن دم از لب صدیق جست ** گر بگویم گم کنی تو پای و دست
(Coming) from (the world) beyond spatial relations, the fountains of wisdom (copious) as the Euphrates were running from his mouth,
آن ینابیع الحکم همچون فرات ** از دهان او دوان از بیجهات
As from the rock whence gushed a (great) water, (the rock) having no source of supply in (its own) side or interior;
همچو از سنگی که آبی شد روان ** نه ز پهلو مایه دارد نه از میان
(For) God made that rock a shield (veil) for Himself and opened (a way for) the blue crystalline water,
اسپر خود کرده حق آن سنگ را ** بر گشاده آب مینارنگ را
Even as He hath caused the light to flow from the fountain of your eye without stint or abatement:
همچنانک از چشمهی چشم تو نور ** او روان کردست بیبخل و فتور
It has no source of supply either in the fat (the white of the eye) or in the coating (retina); (but) the Beloved made (these) a veil (for Himself) when bringing (the light) into existence.1020
نه ز پیه آن مایه دارد نه ز پوست ** رویپوشی کرد در ایجاد دوست
The attracting air in the cavity of the ear apprehends that which is spoken, (whether) true or false.
در خلای گوش باد جاذبش ** مدرک صدق کلام و کاذبش
What is that air within that little bone, (that air) which receives the words and sounds uttered by the story-teller?
آن چه بادست اندر آن خرد استخوان ** کو پذیرد حرف و صوت قصهخوان