ور نتانی هان و هان آن ایزدیست ** او رسول ذوالجلال و مهتدیست
But if thou canst not (steal it), beware and beware! That (man) is of God: he is the messenger of the Glorious (God) and is (divinely) guided.
گر جهان فرعون گیرد شرق و غرب ** سرنگون آید خدا آنگاه حرب1190
Though Pharaoh occupy the world, east and west, he will fall headlong: God and then war!
این نشان راست دادم جان باب ** بر نویس الله اعلم بالصواب
I give (thee) this true sign, O soul of thy father: inscribe it (in thy heart): God best knoweth the right course.
جان بابا چون بخسپد ساحری ** سحر و مکرش را نباشد رهبری
O soul of thy father, when a magician sleeps, there is none to direct his magic and craft.
چونک چوپان خفت گرگ آمن شود ** چونک خفت آن جهد او ساکن شود
When the shepherd has gone to sleep, the wolf becomes unafraid: when he sleeps, his exertion ceases;
لیک حیوانی که چوپانش خداست ** گرگ را آنجا امید و ره کجاست
But the animal whose shepherd is God—how hath the wolf hope or way (of getting) there?
جادوی که حق کند حقست و راست ** جادوی خواندن مر آن حق را خطاست1195
The sorcery which God practises is real and true: ’tis wrong to call that real thing sorcery.
جان بابا این نشان قاطعست ** گر بمیرد نیز حقش رافعست
O soul of thy father, this is the decisive sign: even if he (a prophet) die, God exalteth him.”
تشبیه کردن قرآن مجید را به عصای موسی و وفات مصطفی را علیه السلام نمودن بخواب موسی و قاصدان تغییر قرآن را با آن دو ساحر بچه کی قصد بردن عصا کردند چو موسی را خفته یافتند
Comparison of the sublime Qur’án to the rod of Moses, and the death of Mustafá (Mohammed), on whom be peace, to the sleep of Moses, and those who seek to alter the Qur’án to the two young magicians who attempted to carry off the rod of Moses when they found him asleep.
مصطفی را وعده کرد الطاف حق ** گر بمیری تو نمیرد این سبق
The lovingkindnesses of God made a promise to Mustafá (Mohammed), saying, “If thou shalt die, (yet) this Lesson (the Qur’án) shall not die.
من کتاب و معجزه‌ت را رافعم ** بیش و کم‌کن را ز قرآن مانعم
I am exalting thy Book and Miracle, I am defending the Qur’án from those who would make it more or less.
من ترا اندر دو عالم حافظم ** طاعنان را از حدیثت رافضم
I am exalting thee in both worlds, I am driving away the scoffers from thy Tidings.
کس نتاند بیش و کم کردن درو ** تو به از من حافظی دیگر مجو1200
None shall be able to make additions or omissions therein. Do not thou seek another protector better than Me.
رونقت را روز روز افزون کنم ** نام تو بر زر و بر نقره زنم
Day by day I will increase thy splendour, I will strike thy name on gold and on silver.
منبر و محراب سازم بهر تو ** در محبت قهر من شد قهر تو
For thy sake I will prepare pulpit and prayer-niche: in (My) love (for thee) thy vengeance hath become My vengeance.
نام تو از ترس پنهان می‌گوند ** چون نماز آرند پنهان می‌شوند
They (thy followers), from fear, are uttering thy name covertly and hiding when they perform their prayers;
از هراس وترس کفار لعین ** دینت پنهان می‌شود زیر زمین
From terror and dread of the accursed infidels thy Religion is being hidden underground;
من مناره پر کنم آفاق را ** کور گردانم دو چشم عاق را1205
(But) I will fill the world, from end to end, with minarets; I will make blind the eyes of the recalcitrant.
چاکرانت شهرها گیرند و جاه ** دین تو گیرد ز ماهی تا به ماه
Thy servants will occupy cities and (seize) power: thy Religion will extend from the Fish to the Moon.
تا قیامت باقیش داریم ما ** تو مترس از نسخ دین ای مصطفی
We shall keep it living until the Resurrection: be not thou afraid of the annulment of the Religion, O Mustafá.
ای رسول ما تو جادو نیستی ** صادقی هم‌خرقه‌ی موسیستی
O My Messenger, thou art not a sorcerer: thou art truthful, thou wearest the mantle of Moses.
هست قرآن مر تو را همچون عصا ** کفرها را در کشد چون اژدها
To thee the Qur’án is even as the rod (of Moses): it swallows up (all) infidelities, like a dragon.
تو اگر در زیر خاکی خفته‌ای ** چون عصایش دان تو آنچ گفته‌ای1210
If thou sleepest beneath a sod, (yet) deem as his rod that which thou hast spoken (My Word).
قاصدان را بر عصایش دست نی ** تو بخسپ ای شه مبارک خفتنی
Assailants have no power over his rod. Do thou (then) sleep, O King, a blessed sleep!
تن بخفته نور تو بر آسمان ** بهر پیکار تو زه کرده کمان
(Whilst) thy body is asleep (in the tomb), thy Light in Heaven hath strung a bow for thy war (against the infidels).
فلسفی و آنچ پوزش می‌کند ** قوس نورت تیردوزش می‌کند
The philosopher and that which his mouth doeth—the bow of thy Light is piercing him (and it) with arrows.”
آنچنان کرد و از آن افزون که گفت ** او بخفت و بخت و اقبالش نخفت
Thus He did, and (even) more than He said: he (the Prophet) slept (the sleep of death), but his fortune and prosperity slumbered not.
جان بابا چونک ساحر خواب شد ** کار او بی رونق و بی‌تاب شد1215
“O soul of thy father, when a magician goes to sleep, his work becomes tarnished and dim.”
هر دو بوسیدند گورش را و تفت ** تا بمصر از بهر آن پیگار زفت
Both (the magician's sons) kissed his grave and turned away (and came) to Egypt for the purpose of this mighty struggle.
چون به مصر از بهر آن کار آمدند ** طالب موسی و خانه‌ی او شدند
When they came to Egypt for the sake of that enterprise, they sought after Moses and his house.
اتفاق افتاد کان روز ورود ** موسی اندر زیر نخلی خفته بود
It chanced that on the day of their arrival Moses was asleep under a palm-tree,
پس نشان دادندشان مردم بدو ** که برو آن سوی نخلستان بجو
So the folk gave them a clue to him, saying, “Go, seek yonder in the direction of the palm-grove.”
چون بیامد دید در خرمابنان ** خفته‌ای که بود بیدار جهان1220
When he (the magician's son) came (thither), he espied amongst the date trees a sleeper who was the wake fullest man in the world.
بهر نازش بسته او دو چشم سر ** عرش و فرشش جمله در زیر نظر
For pleasure's sake he had shut the two eyes of his head, (but) all Heaven and Earth were under his gaze.
ای بسا بیدارچشم و خفته‌دل ** خود چه بیند دید اهل آب و گل
Oh, (there is) many a one whose eye is awake and whose heart is asleep: what, in truth, should be seen by the eyes of creatures of water and clay?
آنک دل بیدار دارد چشم سر ** گر بخسپد بر گشاید صد بصر
(But) he that keeps his heart awake—though the eye of his head may sleep, it (his heart) will open a hundred eyes.
گر تو اهل دل نه‌ای بیدار باش ** طالب دل باش و در پیکار باش
If you are not one of (illumined) heart, be awake (keep vigil), be a seeker of the (illumined) heart, and be (always) in strife (with your fleshly soul);
ور دلت بیدار شد می‌خسپ خوش ** نیست غایب ناظرت از هفت و شش1225
But if your heart hath been awakened, sleep sound: thy (spiritual) eye is not absent from the seven (heavens) and the six (directions).
گفت پیغامبر که خسپد چشم من ** لیک کی خسپد دلم اندر وسن
The Prophet said, “Mine eye slumbers, but when doth my heart slumber in drowsiness?”
شاه بیدارست حارس خفته گیر ** جان فدای خفتگان دل‌بصیر
The King is awake: suppose the guardsman is asleep, (what does it matter?). May (my) soul be sacrificed to the sleepers whose hearts are seeing!
وصف بیداری دل ای معنوی ** در نگنجد در هزاران مثنوی
The description of the heart's wakefulness, O spiritual man, would not be contained in thousands of rhymed couplets.
چون بدیدندش که خفتست او دراز ** بهر دزدی عصا کردند ساز
When they (the magicians) saw that he was sleeping outstretched, they made preparations for stealing the rod.
ساحران قصد عصا کردند زود ** کز پسش باید شدن وانگه ربود1230
The magicians quickly approached the rod, saying, “We must go behind him and then snatch it (from him).”
اندکی چون پیشتر کردند ساز ** اندر آمد آن عصا در اهتزاز
When they prepared (to approach) a little nearer, the rod began to shake.
آنچنان بر خود بلرزید آن عصا ** کان دو بر جا خشک گشتند از وجا
The rod quivered upon itself in such wise (that) both (magicians) on the spot became petrified by the shock (of terror).
بعد از آن شد اژدها و حمله کرد ** هر دوان بگریختند و روی‌زرد
After that, it turned into a dragon and made a rush (at them): both fled, and pale of countenance
رو در افتادن گرفتند از نهیب ** غلط غلطان منهزم در هر نشیب
Began to fall on their faces from affright, tumbling panic-stricken down every slope.
پس یقینشان شد که هست از آسمان ** زانک می‌دیدند حد ساحران1235
Then to them it became certain that he (Moses) was from Heaven, since they were seeing the limit of (the power of) magicians.
بعد از آن اطلاق و تبشان شد پدید ** کارشان تا نزع و جان کندن رسید
Afterwards diarrhoea and fever appeared in them, and their case reached the last gasp and the death-agony.
پس فرستادند مردی در زمان ** سوی موسی از برای عذر آن
Then at once they sent a man to Moses to excuse that (which they had done),
کامتحان کردیم و ما را کی رسد ** امتحان تو اگر نبود حسد
Saying, “We have put (thee) to the test, and how should (the thought of) testing thee occur to us unless there be envy (as a motive)?