بخش 30 - خندیدن جهود و پنداشتن کی صدیق مغبونست درین عقد

The stony-hearted Jew guffawed jeeringly and mockingly in malice and spite.

The Siddíq said to him, “Why this laughter?” In reply to the question he laughed more loudly,

And said, “Had it not been for the (extraordinary) earnestness and ardour shown by thee in the purchase of this black slave,

I would not have wrangled excitedly: indeed I would have sold him for a tenth of this (sum),

For in my opinion he is not worth half a dáng; (but) thou mad’st his price heavy by (thy) clamour.”

Then the Siddíq answered him, “O simpleton, thou hast given away a pearl in exchange for a walnut, like a (silly) boy;

For in my opinion he is worth the two worlds: I am regarding his spirit, thou his colour.

He is red gold that has been made (like) black polished iron on account of the enviousness of this abode of fools.

The eye that sees these seven bodily colours cannot perceive the spirit because of this veil.

If thou hadst haggled in the sale more (excessively than thou didst), I would have given the whole of my property and riches;

And if thou hadst (then) increased thy demands, I would have borrowed a skirtful of gold in my anxiety (to purchase him).

Thou gavest (him) up easily because thou gottest (him) cheap: thou didst not see the pearl, thou didst not split the casket.

Thy folly gave (me) a sealed casket: thou wilt soon see what a swindle has befallen thee.

Thou hast given away a casket full of rubies and, like the negro, thou art rejoicing in thy blackness of face (disastrous plight).

In the end thou wilt utter many a ‘woe is me!’ Does any one, forsooth, sell (his) fortune and felicity?

Fortune came (to thee) in the garb of a slave, (but) thy unlucky eye saw only the surface.

He showed unto thee his slavery (alone): thy wicked nature practiced cunning and deceit with him.

(Now), O driveller, take idolatrously this (slave) whose secret thoughts are black though his body is white.

This one for thee, that one for me: we (both) have profited. Hark, unto you (your) religion and unto me (my) religion, O Jew.”

Truly this is meet for idolaters: his (the idolater's) horse-cloth is (of) satin (while) his horse is made of wood.

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;

(Or) like the wealth of tyrants—fair externally, (but) within it (intrinsically) the blood of the oppressed and (future) woe;

(Or) like the hypocrite (who) externally (is engaged in) fasting and prayer, (while) inwardly (he resembles) black loam without vegetation;

(Or) like a cloud empty (of rain), full of thunderclaps, wherein is neither benefit to the earth nor nourishment for the wheat;

(Or) like a promise (full) of guile and lying words, of which the end is shameful though its beginning is splendid.

Afterwards he (the Siddíq) took the hand of Bilál, who was (thin) as a toothpick from the blows inflicted by the tooth of tribulation.

He became (like) a toothpick and found his way into a mouth: he was hastening towards a man of sweet tongue.

When that (sorely) wounded one beheld the face of Mustafá (Mohammed), he fell down in a swoon, he fell on his back.

For a long time he remained unconscious and beside himself: when he came to himself, he shed tears for joy.

Mustafá clasped him to his bosom: how should any one know the bounty that was bestowed on him?

How is it with a piece of copper that has touched the elixir? How with an insolvent who has hit upon an ample treasure?

(’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.

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;

Night would become day radiant as dawn: I cannot express (the real meaning of) that mystic allocution.

You yourself know what (words) a sun, in (the sign of) Aries, speaks to the plants and the date-palms;

You yourself, too, know what the limpid water is saying to the sweet herbs and the sapling.

The doing of God towards all the particles of the world is like the words (spells) breathed by enchanters.

The Divine attraction holds a hundred discourses with the effects and secondary causes, without (uttering) a word or (moving) a lip.

Not that the production of effects by the Divine decree is not actual; but His production of effects thereby is inconceivable to reason.

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.

If reason should ask how the aim may be (attained), say, “In a manner that thou knowest not, and (so) farewell!”