گفتمش این علم نه درخورد تست ** دفع پندارید گفتم را و سست3385
I said to him, ‘This knowledge is not meet for thee,’ (but) he deemed my words a thwarting (of his desire) and vain.”
دست را بر اژدها آنکس زند ** که عصا را دستش اژدرها کند
That one lays hands on the dragon (and that one alone) whose hand makes the rod a dragon.
سر غیب آن را سزد آموختن ** که ز گفتن لب تواند دوختن
To learn the secret of the Unseen is fitting for him (alone) who can seal his lips (and refrain) from speech.
درخور دریا نشد جز مرغ آب ** فهم کن والله اعلم بالصواب
None but the water-fowl is proper for the sea. Understand (this)—and God best knoweth the right course.
او به دریا رفت و مرغ‌آبی نبود ** گشت غرقه دست گیرش ای ودود
“He (the obstinate man) went into the sea, and he was not a water-fowl: he sank. Take his hand (succour him), O Loving One!”
اجابت کردن حق تعالی دعای موسی را علیه السلام
How God most High answered favourably the prayer of Moses, on whom be peace.
گفت بخشیدم بدو ایمان نعم ** ور تو خواهی این زمان زنده‌ش کنم3390
He (God) said, “Yes, I bestow the Faith upon him, and if thou wish I will bring him to life at this moment;
بلک جمله مردگان خاک را ** این زمان زنده کنم بهر ترا
Nay, I will at this moment bring to life all the dead in the earth for thy sake.”
گفت موسی این جهان مردنست ** آن جهان انگیز کانجا روشنست
Moses said, “This is the world of dying: raise (them to) that (other) world, for that place is resplendent.
این فناجا چون جهان بود نیست ** بازگشت عاریت بس سود نیست
Inasmuch as this abode of mortality is not the world of (real) Being, the return to a borrowed (impermanent) thing is not much gain.
رحمتی افشان بر ایشان هم کنون ** در نهان‌خانه‌ی لدینا محضرون
Strew a gift of mercy upon them even now in the secret chamber of assembled in Our presence.”
تابدانی که زیان جسم و مال ** سود جان باشد رهاند از وبال3395
(I have related this story) that you may know that loss of the body and of wealth is gain to the spirit and delivers it from bane.
پس ریاضت را به جان شو مشتری ** چون سپردی تن به خدمت جان بری
Therefore be a purchaser of (ascetic) discipline with (all) your soul: you will save your soul when you have given up your body to service (of God).
ور ریاضت آیدت بی اختیار ** سر بنه شکرانه ده ای کامیار
And if the discipline come to you without free choice (on your part), bow your head (in resignation) and give thanks, O successful one.
چون حقت داد آن ریاضت شکر کن ** تو نکردی او کشیدت ز امر کن
Since God has given you that discipline, render thanks: you have not done (it); He has drawn you (to it) by the command, “Be!”
حکایت آن زنی کی فرزندش نمی‌زیست بنالید جواب آمد کی آن عوض ریاضت تست و به جای جهاد مجاهدانست ترا
Story of the woman whose children never lived (long), and how, when she made lamentation (to God), the answer came—“That is instead of thy (unpractised) ascetic discipline and is for thee in lieu of the self-mortification of those who mortify themselves.”
آن زنی هر سال زاییدی پسر ** بیش از شش مه نبودی عمرور
That woman used to bear a son every year, (but) he never lived more than six months;
یاسه مه یا چار مه گشتی تباه ** ناله کرد آن زن که افغان ای اله3400
Either (in) three months or four months he would perish. The woman made lamentation, crying, “Alas, O God,
نه مهم بارست و سه ماهم فرح ** نعمتم زوتر رو از قوس قزح
For nine months I have the burden (of pregnancy), and for three months I have joy: my happiness is fleeter than the rainbow.”
پیش مردان خدا کردی نفیر ** زین شکایت آن زن از درد نذیر
That woman, because of the terrifying anguish (which she suffered), used to make this plaintive outcry before the men of God.
بیست فرزند این‌چنین در گور رفت ** آتشی در جانشان افتاد تفت
In this wise twenty children (of hers) went into the grave: a fire (of destruction) fell swiftly upon their lives,
تا شبی بنمود او را جنتی ** باقیی سبزی خوشی بی ضنتی
Till, one night, there was shown to her (the vision of) a garden everlasting, verdant, delectable, and ungrudged.
باغ گفتم نعمت بی‌کیف را ** کاصل نعمتهاست و مجمع باغها3405
I have called the Unconditioned Bounty a garden, since it is the source of (all) bounties and the assembly of (all) gardens;
ورنه لا عین رات چه جای باغ ** گفت نور غیب را یزدان چراغ
Otherwise, (it is that which) no eye hath beheld: what place is there for (how is it proper to speak of) a garden? (Yet the term “garden” may be applied to it): God hath called the Light of the Unseen “a lamp.”
مثل نبود آن مثال آن بود ** تا برد بوی آنک او حیران بود
’Tis not a comparison, ’tis a parable thereof, (which is used) in order that he who is bewildered may get a scent (of the reality).
حاصل آن زن دید آن را مست شد ** زان تجلی آن ضعیف از دست شد
In short, the woman saw that (Bounty) and became intoxicated: at that revelation the weak (creature) fell into an ecstasy.
دید در قصری نبشته نام خویش ** آن خود دانستش آن محبوب‌کیش
She saw her name written on a palace: she who was of goodly belief knew that it (the palace) belonged to her.