لعل را گر مهر نبود باک نیست ** عشق در دریای غم غمناک نیست
If the ruby have not a seal (graven on it), ’tis no harm: Love in the sea of sorrow is not sorrowful.
وحی آمدن موسی را علیه السلام در عذر آن شبان
How the (Divine) revelation came to Moses, on whom be peace, excusing that shepherd.
بعد از آن در سر موسی حق نهفت ** رازهایی کان نمیآید به گفت
After that, God spake secretly in the inmost heart of Moses mysteries which cannot be spoken.
بر دل موسی سخنها ریختند ** دیدن و گفتن به هم آمیختند
Words were poured upon his heart: vision and speech were mingled together.
چند بیخود گشت و چند آمد به خود ** چند پرید از ازل سوی ابد
How oft did he become beside himself and how oft return to himself! How oft did he fly from eternity to everlastingness!
بعد از این گر شرح گویم ابلهی است ** ز انکه شرح این ورای آگهی است1775
If I should unfold (his tale) after this, ’tis foolishness (in me), because the explanation of this is beyond (our) understanding;
ور بگویم عقلها را بر کند ** ور نویسم بس قلمها بشکند
And if I should speak (thereof), ’twould root up (men's) minds; and if I should write (thereof), ’twould shatter many pens.
چون که موسی این عتاب از حق شنید ** در بیابان در پی چوپان دوید
When Moses heard these reproaches from God, he ran into the desert in quest of the shepherd.
بر نشان پای آن سر گشته راند ** گرد از پردهی بیابان بر فشاند
He pushed on over the footprints of the bewildered man, he scattered dust from the skirt of the desert.
گام پای مردم شوریده خود ** هم ز گام دیگران پیدا بود
The footstep of a man distraught is, in truth, distinct from the footsteps of others:
یک قدم چون رخ ز بالا تا نشیب ** یک قدم چون پیل رفته بر وریب1780
(At) one step, (he moves) like the rook (straight) from top to bottom (of the chessboard); (at) one step he goes crossways, like the bishop;
گاه چون موجی بر افرازان علم ** گاه چون ماهی روانه بر شکم
Now lifting his crest like a wave; now going on his belly like a fish;
گاه بر خاکی نبشته حال خود ** همچو رمالی که رملی بر زند
Now writing (a description of) his state on some dust, like a geomancer who takes an omen by drawing lines (on earth or sand).
عاقبت دریافت او را و بدید ** گفت مژده ده که دستوری رسید
At last he (Moses) overtook and beheld him; the giver of glad news said, “Permission has come (from God).
هیچ آدابی و ترتیبی مجو ** هر چه میخواهد دل تنگت بگو
Do not seek any rules or method (of worship); say whatsoever your distressful heart desires.
کفر تو دین است و دینت نور جان ** ایمنی و ز تو جهانی در امان1785
Your blasphemy is (the true) religion, and your religion is the light of the spirit: you are saved, and through you a (whole) world is in salvation.
ای معاف یفعل الله ما یشاء ** بیمحابا رو زبان را بر گشا
O you who are made secure by God doeth whatso He willeth, go, loose your tongue without regard (for what you say).”
گفت ای موسی از آن بگذشتهام ** من کنون در خون دل آغشتهام
He said, “O Moses, I have passed beyond that: I am now bathed in (my) heart's blood.
من ز سدرهی منتهی بگذشتهام ** صد هزاران ساله ز آن سو رفتهام
I have passed beyond the Lote-tree of the farthest bourn, I have gone a hundred thousand years' journey on the other side.
تازیانه بر زدی اسبم بگشت ** گنبدی کرد و ز گردون بر گذشت
Thou didst ply the lash, and my horse shied, made a bound, and passed beyond the sky.
محرم ناسوت ما لاهوت باد ** آفرین بر دست و بر بازوت باد1790
May the Divine Nature be intimate with my human nature— blessings be on thy hand and on thine arm!
حال من اکنون برون از گفتن است ** این چه میگویم نه احوال من است
Now my state is beyond telling: this which I am telling is not my (real) state.”
نقش میبینی که در آیینهای است ** نقش تست آن نقش آن آیینه نیست
You behold the image which is in a mirror: it is your (own) image, it is not the image of the mirror.
دم که مرد نایی اندر نای کرد ** در خور نای است نه در خورد مرد
The breath which the flute-player puts into the flute—does it belong to the flute? No, it belongs to the man (the flute-player).
هان و هان گر حمد گویی گر سپاس ** همچو نافرجام آن چوپان شناس
Take good heed! Whether you speak praise (of God) or thanksgiving, know that it is even as the unseemly (words) of that shepherd.
حمد تو نسبت بدان گر بهتر است ** لیک آن نسبت به حق هم ابتر است1795
Though your praise is better in comparison with that, yet in relation to God it too is maimed (feeble).
چند گویی چون غطا برداشتند ** کاین نبوده ست آن که میپنداشتند
How often will you say, when the lid has been raised, “This was not what they were thinking (it was)!”
این قبول ذکر تو از رحمت است ** چون نماز مستحاضه رخصت است
This acceptance (by God) of your praise is from (His) mercy: it is an indulgence (which He grants), like (the indulgence granted in the case of) the prayers of a woman suffering from menorrhagia.
با نماز او بیالوده ست خون ** ذکر تو آلودهی تشبیه و چون
Her prayers are stained with blood; your praise is stained with assimilation and qualification.
خون پلید است و به آبی میرود ** لیک باطن را نجاستها بود
Blood is foul, and (yet) it goes (is washed away) by a (little) water; but the inward part (the inner man) hath impurities
کان به غیر آب لطف کردگار ** کم نگردد از درون مرد کار1800
Which fail not (are not removed) from the interior (the heart) of the man of works except by the water of the grace of the Maker.
در سجودت کاش رو گردانیای ** معنی سبحان ربی دانیای
Would that in your bowing low in prayer you would turn your face (to attentive consideration) and apprehend the meaning of “Glory to my Lord!”
کای سجودم چون وجودم ناسزا ** مر بدی را تو نکویی ده جزا
Saying, “Oh, my prostration (in prayer), like my existence, is unworthy (of Thee): do Thou give good in return for evil!”
این زمین از حلم حق دارد اثر ** تا نجاست برد و گلها داد بر
This earth has the mark of God's clemency, in that it got filth and gave flowers as the produce;
تا بپوشد او پلیدیهای ما ** در عوض بر روید از وی غنچهها
In that it covers our pollutions, (and that) buds grow up from it in exchange.
پس چو کافر دید کاو در داد و جود ** کمتر و بیمایه تر از خاک بود1805
Therefore, when the infidel saw that in giving and lavishing he was meaner and unwealthier than the earth,
از وجود او گل و میوه نرست ** جز فساد جمله پاکیها نجست
(That) flowers and fruit did not grow from his being, (and that) he sought (and achieved) nothing but the corruption of all purities,
گفت واپس رفتهام من در ذهاب ** حسرتا یا لیتنی کنت تراب
He said, “I have gone backwards in (my) course. Alas! would that I had (still) been earth!
کاش از خاکی سفر نگزیدمی ** همچو خاکی دانهای میچیدمی
Would that I had not chosen to travel away from earthiness, (and that) like a clod of earth I had gathered some grain!
چون سفر کردم مرا راه آزمود ** زین سفر کردن ره آوردم چه بود
When I travelled, the Way tried me: what was the present I brought (home) from this travelling?”
ز آن همه میلش سوی خاک است کاو ** در سفر سودی نبیند پیش رو1810
’Tis from all that propensity of his towards earth that he sees before him no profit in the journey.
روی واپس کردنش آن حرص و آز ** روی در ره کردنش صدق و نیاز
His turning his face back is that greed and cupidity (of his); his turning his face to the Way is sincerity and supplication.
هر گیا را کش بود میل علا ** در مزید است و حیات و در نما
Every herb that has a propensity for (moving) upwards is in (the state of) increase and life and growth;
چون که گردانید سر سوی زمین ** در کمی و خشکی و نقص و غبین
When it has turned its head towards the earth, (it is) in (the state of) decrease and dryness and failure and disappointment.
میل روحت چون سوی بالا بود ** در تزاید مرجعت آن جا بود
When the propensity of your spirit is upwards, (you are) in (the state of) increase, and that (lofty) place is the place to which you will return;
ور نگون ساری سرت سوی زمین ** آفلی حق لا یحب الآفلین1815
But if you are upside down, (with) your head towards the earth, (then) you are one that sinks: God loves not them that sink.
پرسیدن موسی علیه السلام از حق تعالی سر غلبهی ظالمان
How Moses, on whom be peace, asked the high God (to explain) the secret of the predominance of the unjust.
گفت موسی ای کریم کارساز ** ای که یک دم ذکر تو عمر دراز
Moses said, “O Bounteous Disposer, O Thou whom to commemorate for one moment is (worth) a long life,
نقش کژمژ دیدم اندر آب و گل ** چون ملایک اعتراضی کرد دل
I have seen the crooked, misshapen image in (the mould of) water and clay, and like the angels, my heart has raised an objection,
که چه مقصود است نقشی ساختن ** و اندر او تخم فساد انداختن
As to what is the purpose of making an image and casting therein the seed of corruption.
آتش ظلم و فساد افروختن ** مسجد و سجده کنان را سوختن
To kindle the fire of iniquity and corruption; to burn the mosque and those who bend low in prayer;
مایهی خونابه و زردآبه را ** جوش دادن از برای لابه را1820
To set boiling the source of bloody tears for the sake of (receiving) humble entreaties (from the suffering and oppressed)—