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
The bone and the air are only a veil: in the two worlds there is none except God.
استخوان و باد روپوشست و بس ** در دو عالم غیر یزدان نیست کس
He is the hearer, He is the speaker, (whom mystics behold) unveiled; for the ears belong to the head, O you who have merited the Divine recompense.
مستمع او قایل او بی‌احتجاب ** زانک الاذنان من الراس ای مثاب
He (the Jew) said, “If thou art feeling pity for him, give (me) gold and take him (in exchange), O man of generous disposition.1025
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