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2
2470-2519

  • تا عذاب آخرت اینجا کشند ** گربزند و عاقل و ساحروش‏اند 2470
  • So that they might suffer here (in this world) the punishment of the world to come; and they are cunning and intelligent and magician-like.

  • نیک کردند و بجای خویش بود ** سهلتر باشد ز آتش رنج دود
  • They acted well, and ‘twas fitly done: the pain of smoke is lighter than (that of) fire.

  • حد ندارد وصف رنج آن جهان ** سهل باشد رنج دنیا پیش آن‏
  • The pain of that (future) world is beyond description; light is the pain of this world beside it.

  • ای خنک آن کاو جهادی می‏کند ** بر بدن زجری و دادی می‏کند
  • Oh, happy he that wages a holy war (of self-mortification), and puts a restraint upon the body and deals justice (against it),

  • تا ز رنج آن جهانی وارهد ** بر خود این رنج عبادت می‏نهد
  • And, in order that he may be delivered from the pain of that world, lays upon himself this pain of serving God.

  • من همی‏گفتم که یا رب آن عذاب ** هم در این عالم بران بر من شتاب‏ 2475
  • “I was saying, ‘O Lord, quickly inflict on me in this world that punishment,

  • تا در آن عالم فراغت باشدم ** در چنین درخواست حلقه می‏زدم‏
  • So that I may have exemption (from it) in yonder world.’ About such-like a request was I knocking at the door .

  • این چنین رنجوریی پیدام شد ** جان من از رنج بی‏آرام شد
  • (Thereupon) such a (painful) sickness as this appeared in me: through pain my soul was deprived of rest.

  • مانده‏ام از ذکر و از اوراد خود ** بی‏خبر گشتم ز خویش و نیک و بد
  • I have been left without power to perform my dhikr (commemoration of God) and litanies: I have become unconscious of myself and of (all) good and ill.

  • گر نمی‏دیدم کنون من روی تو ** ای خجسته وی مبارک بوی تو
  • If I had not now beheld thy face, O thou whose scent is fortunate and blessed,

  • می‏شدم از دست من یک بارگی ** کردیم شاهانه این غم خوارگی‏ 2480
  • I should have passed altogether from the bondage (of this life). Thou in kingly fashion hast bestowed on me this sympathy.”

  • گفت هی‏هی این دعا دیگر مکن ** بر مکن تو خویش را از بیخ و بن‏
  • Said the Prophet, “Hey! do not offer this prayer again: do not dig yourself up from root and base.

  • تو چه طاقت داری ای مور نژند ** که نهد بر تو چنان کوه بلند
  • What strength have you, O wretched ant, to endure that He should lay on you such a lofty mountain?”

  • گفت توبه کردم ای سلطان که من ** از سر جلدی نه لافم هیچ فن‏
  • He answered, “O Sultan, I repent (and vow) that in no wise will I (henceforth) brag recklessly.

  • این جهان تیه است و تو موسی و ما ** از گنه در تیه مانده مبتلا
  • This world is the Desert (of the Israelites), and thou art Moses, and we because of (our) sin remain in the Desert in tribulation.

  • سالها ره می‏رویم و در اخیر ** همچنان در منزل اول اسیر 2485
  • We are wayfaring for years, and at the end we are still held captive in the first stage (of the journey).

  • گر دل موسی ز ما راضی بدی ** تیه را راه و کران پیدا شدی‏
  • If the heart of Moses were pleased with us, there would be shown (to us) the way through the Desert and the (farthest) border (thereof);

  • ور به کل بیزار بودی او ز ما ** کی رسیدی خوانمان هیچ از سما
  • And if he were wholly disgusted with us, how by any means would trays of food come to us from heaven?

  • کی ز سنگی چشمه‏ها جوشان شدی ** در بیابان‏مان امان جان شدی‏
  • How would springs gush from a rock, (and how) would there be security for our lives in the desert?

  • بل به جای خوان خود آتش آمدی ** اندر این منزل لهب بر ما زدی‏
  • Nay, truly, fire would come instead of trays: flames would beat upon us in this abode.

  • چون دو دل شد موسی اندر کار ما ** گاه خصم ماست گاهی یار ما 2490
  • Forasmuch as Moses has become of two minds concerning us, he is sometimes our enemy and sometimes our friend.

  • خشمش آتش می‏زند در رخت ما ** حلم او رد می‏کند تیر بلا
  • His anger sets fire to our goods; his clemency averts the arrow of affliction.

  • کی بود که حلم گردد خشم نیز ** نیست این نادر ز لطفت ای عزیز
  • When (how) may it be that anger shall again become clemency? This is not extraordinary (as proceeding) from thy grace, O venerable one.

  • مدح حاضر وحشت است از بهر این ** نام موسی می‏برم قاصد چنین‏
  • To praise any one present is (a cause of) embarrassment; on this account I am purposely using the name of Moses, like this.

  • ور نه موسی کی روا دارد که من ** پیش تو یاد آورم از هیچ تن‏
  • Otherwise, how should Moses deem it right that I make mention of anybody before thee?

  • عهد ما بشکست صد بار و هزار ** عهد تو چون کوه ثابت برقرار 2495
  • Our covenant hath been broken hundreds and thousands of times; Thy covenant, like a mountain, stands firm and stable.

  • عهد ما کاه و به هر بادی زبون ** عهد تو کوه و ز صد که هم فزون‏
  • Our covenant is straw and subject to every wind (of passion); Thy covenant is a mountain, and even more than a hundred mountains.

  • حق آن قوت که بر تلوین ما ** رحمتی کن ای امیر لونها
  • By the truth of that power (which is Thine), have some mercy upon our mutability, O Ruler of (all) mutations!

  • خویش را دیدیم و رسوایی خویش ** امتحان ما مکن ای شاه بیش‏
  • We have seen ourselves (as we really are) and our shame. Put us not to further trial, O King,

  • تا فضیحت‏های دیگر را نهان ** کرده باشی ای کریم مستعان‏
  • So that (by sparing us) Thou wilt have concealed other disgraces, O Bounteous One whose help we implore!

  • بی‏حدی تو در جمال و در کمال ** در کژی ما بی‏حدیم و در ضلال‏ 2500
  • Thou art infinite in beauty and perfection; we are infinite in wrongness and error.

  • بی‏حدی خویش بگمار ای کریم ** بر کژی بی‏حد مشتی لئیم‏
  • Direct Thy infinity, O Bounteous One, upon the infinite wrongness of a handful of vile wretches (such as we are).

  • هین که از تقطیع ما یک تار ماند ** مصر بودیم و یکی دیوار ماند
  • Oh, come, for of our cloth-piece (only) a single thread remains we were a city, and (only) a single wall remains.

  • البقیه البقیه ای خدیو ** تا نگردد شاد کلی جان دیو
  • (Save) the remnant, (save) the remnant, O Sovereign, that the soul of the Devil may not rejoice entirely––

  • بهر ما نه بهر آن لطف نخست ** که تو کردی گمرهان را باز جست‏
  • Not for our sakes, (but) for the sake of the primal grace through which Thou didst seek out them that had lost the way.

  • چون نمودی قدرتت بنمای رحم ** ای نهاده رحمها در لحم و شحم‏ 2505
  • As Thou hast shown Thy power, (so now) show Thy mercy, O Thou who hast implanted feelings of mercy in flesh and fat.

  • این دعا گر خشم افزاید ترا ** تو دعا تعلیم فرما مهترا
  • If this prayer increase Thy wrath, do Thou teach (us) to pray, O Lord,

  • آن چنان کادم بیفتاد از بهشت ** رجعتش دادی که رست از دیو زشت‏
  • Even as, (when) Adam fell from Paradise, Thou gavest him (leave) to turn (in penitence) toward Thee, so that he escaped from the ugly Devil.”

  • دیو که بود کاو ز آدم بگذرد ** بر چنین نطعی از او بازی برد
  • Who is the Devil that he should surpass Adam and win the game from him on such a board?

  • در حقیقت نفع آدم شد همه ** لعنت حاسد شده آن دمدمه‏
  • In truth, it all turned out to Adam’s advantage: that guile became a curse to the envious one.

  • بازیی دید و دو صد بازی ندید ** پس ستون خانه‏ی خود را برید 2510
  • He (the Devil) saw one game, (but) he did not see two hundred games (which he should lose): therefore he cut down the supports of his own house.

  • آتشی زد شب به کشت دیگران ** باد آتش را به کشت او بران‏
  • He set fire by night to the cornfield of others; (meanwhile) O wind, drive the fire into his field!

  • چشم بندی بود لعنت دیو را ** تا زیان خصم دید آن ریو را
  • The (Divine) curse was a blind to the Devil, so that he regarded that trickery (of his) as harm to (his) enemy.

  • لعنت این باشد که کژبینش کند ** حاسد و خود بین و پر کینش کند
  • The (Divine) curse is that which makes him (any one) see falsely, and makes him envious, self-conceited, and malicious,

  • تا نداند که هر آن که کرد بد ** عاقبت باز آید و بر وی زند
  • To the end that he may not know that whoever does evil, it (that evil) will at last come back and smite him.

  • جمله فرزین بندها بیند بعکس ** مات بر وی گردد و نقصان و وکس‏ 2515
  • He sees all the master-moves invertedly: (hence) they result in check-mate to him and (in) failure and defeat.

  • ز انکه گر او هیچ بیند خویش را ** مهلک و ناسور بیند ریش را
  • (The curse blinds him), because, if he regard himself as naught, (if) he regard the wound (his moral and spiritual blindness) as deadly and festering,

  • درد خیزد زین چنین دیدن درون ** درد او را از حجاب آرد برون‏
  • Pain will arise from such looking within, and the pain will bring him out from the veil (of self-conceit).

  • تا نگیرد مادران را درد زه ** طفل در زادن نیابد هیچ ره‏
  • Until mothers are overtaken by the pains of childbirth, the child finds no way to be born.

  • این امانت در دل و دل حامله ست ** این نصیحتها مثال قابله ست‏
  • This (God-given) trust is in the heart, and the heart is pregnant (with it): these counsels (of the prophets and saints) are like the midwife.