Mustafá (Mohammed) splits the moon at midnight; Abú Lahab from hatred talks drivel.
آن مسیحا مرده زنده میکند ** و آن جهود از خشم سبلت میکند
The Messiah (Jesus) brings the dead to life, and the Jew tears his moustache in wrath.
بانگ سگ هرگز رسد در گوش ماه ** خاصه ماهی کاو بود خاص اله
Does the dog's bark ever reach the moon's ear, especially that Moon who is the chosen of God?
میخورد شه بر لب جو تا سحر ** در سماع از بانگ چغزان بیخبر
The king drinks wine on the bank of the stream till dawn, and in listening to the music is unaware of the croaking of the frogs.
هم شدی توزیع کودک دانگ چند ** همت شیخ آن سخا را کرد بند
The division of (the money due to) the boy (amongst the creditors) would have been (only a few dángs (for each to pay); (but) the Shaykh's (spiritual) influence stopped that generosity,
تا کسی ندهد به کودک هیچ چیز ** قوت پیران از این بیش است نیز425
So that no one should give the boy anything: the power of the Pírs is even greater than this.
شد نماز دیگر آمد خادمی ** یک طبق بر کف ز پیش حاتمی
(When) it was (time for) afternoon prayers, a servant came with a tray in his hand from one like Hátim,
صاحب مالی و حالی پیش پیر ** هدیه بفرستاد کز وی بد خبیر
A man of property and condition: he sent it as a present to the Pír (Shaykh), for he knew about him.
چار صد دینار بر گوشهی طبق ** نیم دینار دگر اندر ورق
(There were) four hundred dinars, and in a corner of the tray another half-dinar in a piece of paper.
خادم آمد شیخ را اکرام کرد ** و آن طبق بنهاد پیش شیخ فرد
The servant advanced and did honour to the Shaykh, and laid the tray before the peerless Shaykh.
چون طبق را از غطا واکرد رو ** خلق دیدند آن کرامت را از او430
When he (the Shaykh) uncovered the face of the tray, the people beheld the miracle (manifested) from him.
آه و افغان از همه برخاست زود ** کای سر شیخان و شاهان این چه بود
Immediately cries of sorrow and lamentation arose from all —“O head of the Shaykhs and (spiritual) kings, what was (the meaning of) this?
این چه سر است این چه سلطانی است باز ** ای خداوند خداوندان راز
What secret is this? Once more, what sovereignty is this, O lord of the lords of mystery?
ما ندانستیم ما را عفو کن ** بس پراکنده که رفت از ما سخن
We knew not. Pardon us. Very deranged were the words that went out from us.
ما که کورانه عصاها میزنیم ** لاجرم قندیلها را بشکنیم
We who blindly brandish staffs cannot help breaking lamps.
ما چو کران ناشنیده یک خطاب ** هرزه گویان از قیاس خود جواب435
We, like deaf men, without having heard a single thing spoken (to us), are answering idly from our own surmise.
ما ز موسی پند نگرفتیم کاو ** گشت از انکار خضری زرد رو
We have not taken warning from Moses, who was made shamefaced by disbelief in a Khizr,
با چنان چشمی که بالا میشتافت ** نور چشمش آسمان را میشکافت
Notwithstanding (that he had) an eye that sped aloft, and the light of his eye was piercing heaven.
کرده با چشمت تعصب موسیا ** از حماقت چشم موش آسیا
O Moses (of this age), through foolishness the eye of a mill-mouse has fanatically set itself against thine eye.”
شیخ فرمود آن همه گفتار و قال ** من بحل کردم شما را آن حلال
The Shaykh said, “I forgive all that talk and palaver: it is lawful to you.
سر این آن بود کز حق خواستم ** لاجرم بنمود راه راستم440
The secret of this (matter) was that I besought God: consequently He showed me the right way,
گفت آن دینار اگر چه اندک است ** لیک موقوف غریو کودک است
And said, ‘Though that dinar is little, yet (the payment of) it is dependent on the boy's outcry.
تا نگرید کودک حلوا فروش ** بحر رحمت در نمیآید به جوش
Until the halwá-selling boy weeps, the sea of (My) mercy is not aroused’.”
ای برادر طفل طفل چشم تست ** کام خود موقوف زاری دان درست
O brother, the child (boy) is the child (pupil) of your eye: know surely that (the gaining of) your desire is dependent on (tears of) distress.
گر همیخواهی که آن خلعت رسد ** پس بگریان طفل دیده بر جسد
If you wish that that robe of honour (which you desire) should come (to you), then make the child (pupil) of your eye weep over your body.
ترسانیدن شخصی زاهد را که کم گری تا کور نشوی
How a certain person frightened an ascetic, saying, “Weep little, lest thou become blind.”
زاهدی را گفت یاری در عمل ** کم گری تا چشم را ناید خلل445
A comrade in the work (of religion) said to an ascetic, “Weep little, lest thine eye come to harm.”
گفت زاهد از دو بیرون نیست حال ** چشم بیند یا نبیند آن جمال
The ascetic said, “The case is not outside of (admits only) two (alternatives): the eye will see, or it will not see, that (Divine) Beauty.
گر ببیند نور حق خود چه غم است ** در وصال حق دو دیده چه کم است
If it see the Light of God, what is there to grieve about? How little are two eyes (to him that is) in union with God!
ور نخواهد دید حق را گو برو ** این چنین چشم شقی گو کور شو
And if it shall not see God, let it go! Let such a miserable eye become blind!”
غم مخور از دیده کان عیسی تراست ** چپ مرو تا بخشدت دو چشم راست
Do not grieve for your eye when that Jesus is yours; do not go to the left (but to the right), that he may give you two right (sound) eyes.
عیسی روح تو با تو حاضر است ** نصرت از وی خواه کاو خوش ناصر است450
The Jesus of your spirit is present with you: beg aid from him, for he is a goodly aider;
لیک بیگار تن پر استخوان ** بر دل عیسی منه تو هر زمان
But do not every moment lay on the heart of (that) Jesus the unprofitable work of (providing for) a body full of bones,
همچو آن ابله که اندر داستان ** ذکر او کردیم بهر راستان
Like the fool whom we mentioned in the story for the sake of the righteous.
زندگی تن مجو از عیسیات ** کام فرعونی مخواه از موسیات
Seek not you from your Jesus the life of the body, ask not from your Moses the wish of a Pharaoh.
بر دل خود کم نه اندیشهی معاش ** عیش کم ناید تو بر درگاه باش
Burden not your heart with thoughts of livelihood; livelihood will not fail: be (constant in attendance) at the (Divine) Court.
این بدن خرگاه آمد روح را ** یا مثال کشتیی مر نوح را455
This body is a tent for the spirit, or like an ark for Noah.
ترک چون باشد بیابد خرگهی ** خاصه چون باشد عزیز درگهی
When the Turcoman is there, he will find a tent, especially when he is one held in honour at the Court (of God).
تمامی قصهی زنده شدن استخوانها به دعای عیسی علیه السلام
Conclusion of the story of the coming to life of the bones at the prayer of Jesus, on whom be peace!
خواند عیسی نام حق بر استخوان ** از برای التماس آن جوان
Jesus pronounced the Name of God over the bones on account of the young man’s entreaty.
حکم یزدان از پی آن خام مرد ** صورت آن استخوان را زنده کرد
For the sake of that foolish man the decree of God gave life to the form which those bones had possessed.
از میان بر جست یک شیر سیاه ** پنجهای زد کرد نقشش را تباه
A black lion sprang forth, smote once with its paw, and destroyed his (bodily) image.
کلهاش بر کند مغزش ریخت زود ** مغز جوزی کاندر او مغزی نبود460
It tore up his skull: his brain was scattered on the spot-the brain (kernel) of a nut, for in him was no brain.
گر و را مغزی بدی اشکستنش ** خود نبودی نقص الا بر تنش
If he had had a brain, his being broken to pieces would have been no injury at all except to his body.
گفت عیسی چون شتابش کوفتی ** گفت ز آن رو که تو زو آشوفتی
Jesus said (to the lion), “How did you maul him so quickly?” The lion said, “Because thou wert troubled by him.”
گفت عیسی چون نخوردی خون مرد ** گفت در قسمت نبودم رزق خورد
Jesus asked, “How did not you drink the man’s blood?” “In the (Divine) dispensation ‘twas not granted to me to drink (it),” replied the lion.
ای بسا کس همچو آن شیر ژیان ** صید خود ناخورده رفته از جهان
Oh, many a one that like that raging lion has departed from the world without having eaten his prey!
قسمتش کاهی نه و حرصش چو کوه ** وجه نه و کرده تحصیل وجوه465
His (ordained portion is not (even) a straw, while his greed is as (great as) a mountain; he hat no means (of satisfying his desires), though he has gotten the (material) means.
ای میسر کرده بر ما در جهان ** سخره و بیگار ما را وارهان
O Thou who hast made it easy for us to do unrewarded and fruitless labour in the world, deliver us!
طعمه بنموده به ما و آن بوده شست ** آن چنان بنما به ما آن را که هست
To us it seems a (tempting) bait and ‘tis (really) a hook: show it to us even as it is.
گفت آن شیر ای مسیحا این شکار ** بود خالص از برای اعتبار
The lion said, “O Messiah, (my killing) this prey was merely for the purpose that warning might be taken (by others).
گر مرا روزی بدی اندر جهان ** خود چه کاراستی مرا با مردگان
Had there (still) been for me in the world an allotted portion (of food), what business indeed should I have had with the dead?”