چون زنان جمله بدو گرد آمدند ** هرچه بود آن نر ز مادر بستدند
When all the women were gathered around him, they (the King's officers) took away from the mothers whatever was male,
سر بریدندش که اینست احتیاط ** تا نروید خصم و نفزاید خباط
And cut off its head, saying, “This is a precaution, that the (King's) enemy may not grow up and that disorder may not increase.”
بوجود آمدن موسی و آمدن عوانان به خانه‌ی عمران و وحی آمدن به مادر موسی کی موسی را در آتش انداز
How Moses was born and how the officers came to ‘Imrán's house and how it was divinely revealed to the mother of Moses that she should cast Moses into the fire.
خود زن عمران که موسی برده بود ** دامن اندر چید از آن آشوب و دود
‘Imrán's wife herself, who had brought Moses (with her), kept aloof from that turmoil and fume.
آن زنان قابله در خانه‌ها ** بهر جاسوسی فرستاد آن دغا
That villain (Pharaoh) sent the midwives into the houses for the purpose of spying.
غمز کردندش که اینجا کودکیست ** نامد او میدان که در وهم و شکیست950
They gave information of her, saying, “Here is a child: she (his mother) did not come to the maydán: (make inquiry), for she is under suspicion and doubt.
اندرین کوچه یکی زیبا زنیست ** کودکی دارد ولیکن پرفنیست
In this street there is a comely woman: she has a child, but she is an artful one.”
پس عوانان آمدند او طفل را ** در تنور انداخت از امر خدا
Then the officers came: she, by the command of God, cast the child into the stove.
وحی آمد سوی زن زان با خبر ** که ز اصل آن خلیلست این پسر
From that omniscient One revelation came to the woman that this boy is of the stock of the Friend (of God),
عصمت یا نار کونی باردا ** لا تکون النار حرا شاردا
(And that) through the protection of (the Divine word), “O fire, be cool,” the fire will not be hot and untamed.
زن بوحی انداخت او را در شرر ** بر تن موسی نکرد آتش اثر955
In consequence of the revelation the woman cast him amidst the sparks: the fire produced no effect on the body of Moses.
پس عوانان بی مراد آن سو شدند ** باز غمازان کز آن واقف بدند
Then the officers went away without having attained their object, (but) again the informers, who were aware of it,
با عوانان ماجرا بر داشتند ** پیش فرعون از برای دانگ چند
Raised an altercation with the officers before Pharaoh for the sake of (earning) some petty coins,
کای عوانان باز گردید آن طرف ** نیک نیکو بنگرید اندر غرف
Saying, “O officers, go back thither, and look very carefully in the upper rooms.”
وحی آمدن به مادر موسی کی موسی را در آب افکن
How it was divinely revealed to the mother of Moses that she should throw Moses into the water.
باز وحی آمد که در آبش فکن ** روی در اومید دار و مو مکن
Once more the revelation came: “Throw him into the water; keep thy face in hope and do not tear thy hair.
در فکن در نیلش و کن اعتماد ** من ترا با وی رسانم رو سپید960
Throw him into the Nile and put trust (in Me): I will bring thee to him happily.”
این سخن پایان ندارد مکرهاش ** جمله می‌پیچید هم در ساق و پاش
This discourse hath no end. All his (Pharaoh's) plots (only) entangled his (own) legs and feet.
صد هزاران طفل می‌کشت او برون ** موسی اندر صدر خانه در درون
He was killing hundreds of thousands of children outside, (whilst) Moses (remained) indoors in the upper part of the house.
از جنون می‌کشت هر جا بد جنین ** از حیل آن کورچشم دوربین
Wherever were embryos (new-born children), in his frenzy that far-seeing blind man was killing them by cunning devices.
اژدها بد مکر فرعون عنود ** مکر شاهان جهان را خورده بود
The craft of the iniquitous Pharaoh was a dragon: it had devoured the craft of the kings of the world;
لیک ازو فرعون‌تر آمد پدید ** هم ورا هم مکر او را در کشید965
But one that was a greater Pharaoh than it came into sight and swallowed both him and his craft.
اژدها بود و عصا شد اژدها ** این بخورد آن را به توفیق خدا
It (Pharaoh's craft) was a dragon: the rod (of Moses) became a dragon, and this devoured that by the aid of God.
دست شد بالای دست این تا کجا ** تا بیزدان که الیه المنتهی
Hand is above hand: how far is this (series)? Up to God, for unto Him is the end.
کان یکی دریاست بی غور و کران ** جمله دریاها چو سیلی پیش آن
For that (Omnipotence) is a sea without bottom or shore: beside it all the seas together are (but) as a torrent.
حیله‌ها و چاره‌ها گر اژدهاست ** پیش الا الله آنها جمله لاست
If (human) devices and expedients are a dragon, (yet) beside (there is no god) except Allah they all are naught.
چون رسید اینجا بیانم سر نهاد ** محو شد والله اعلم بالرشاد970
Now that my exposition has reached this point, it lays down its head and expires; and God best knoweth the right course.
آنچ در فرعون بود اندر تو هست ** لیک اژدرهات محبوس چهست
That which was in Pharaoh, the same is in thee, but thy dragon is confined in the pit.
ای دریغ این جمله احوال توست ** تو بر آن فرعون بر خواهیش بست
Alas, all this (concerning Pharaoh) is what passes in thee: thou wouldst fain fasten it on Pharaoh.
گر ز تو گویند وحشت زایدت ** ور ز دیگر آفسان بنمایدت
If they say it of thee, there arises in thee a feeling of estrangement; and (if they tell it) of another, it seems to thee a fable.
چه خرابت می‌کند نفس لعین ** دور می‌اندازدت سخت این قرین
What ruin is wrought in thee by the accursed sensual soul! This familiar casts thee exceeding far (from God).
آتشت را هیزم فرعون نیست ** ورنه چون فرعون او شعله‌زنیست975
Thy fire hath not Pharaoh's fuel; otherwise, it is one that throws out flames like Pharaoh.
حکایت مارگیر کی اژدهای فسرده را مرده پنداشت در ریسمانهاش پیچید و آورد به بغداد
Story of the snake-catcher who thought the frozen serpent was dead and wound it in ropes and brought it to Baghdád.
یک حکایت بشنو از تاریخ‌گوی ** تا بری زین راز سرپوشیده بوی
Listen to a tale of the chronicler, in order that you may get an inkling of this veiled mystery.
مارگیری رفت سوی کوهسار ** تا بگیرد او به افسونهاش مار
A snake-catcher went to the mountains to catch a snake by his incantations.
گر گران و گر شتابنده بود ** آنک جویندست یابنده بود
Whether one be slow or speedy (in movement), he that is a seeker will be a finder.
در طلب زن دایما تو هر دو دست ** که طلب در راه نیکو رهبرست
Always apply yourself with both hands (with all your might) to seeking, for search is an excellent guide on the way.
لنگ و لوک و خفته‌شکل و بی‌ادب ** سوی او می‌غیژ و او را می‌طلب980
(Though you be) lame and limping and bent in figure and unmannerly, ever creep towards Him and be in quest of Him.
گه بگفت و گه بخاموشی و گه ** بوی کردن گیر هر سو بوی شه
Now by speech and now by silence and now by smelling, catch in every quarter the scent of the King.
گفت آن یعقوب با اولاد خویش ** جستن یوسف کنید از حد بیش
Jacob said to his sons, “Make search for Joseph beyond (all) bounds.
هر حس خود را درین جستن بجد ** هر طرف رانید شکل مستعد
In this search earnestly direct your every sense towards every side, like one that is ready.”
گفت از روح خدا لا تیاسوا ** همچو گم کرده پسر رو سو بسو
He (Jacob) said, “Do not despair of God's breath (mercy)”; go thou (also) to and fro as one that has lost his son.
از ره حس دهان پرسان شوید ** گوش را بر چار راه آن نهید985
Inquire by means of the sense of the mouth, and lay your ears on the four roads of that (which ye seek).
هر کجا بوی خوش آید بو برید ** سوی آن سر کاشنای آن سرید
Whenever a sweet scent comes, smell in the direction of that mystery, for ye are acquainted with that direction.
هر کجا لطفی ببینی از کسی ** سوی اصل لطف ره یابی عسی
Whenever thou art aware of a kindness from any one, ’tis possible thou mayst find the way to the source of the kindness.
این همه خوشها ز دریاییست ژرف ** جزو را بگذار و بر کل دار طرف
All these lovely things are from a deep Sea: leave the part and keep thine eye (fixed) upon the Whole.
جنگهای خلق بهر خوبیست ** برگ بی برگی نشان طوبیست
The wars of mankind are for the sake of Beauty; the garniture of ungarnishedness is the sign of the Túbá tree.
خشمهای خلق بهر آشتیست ** دام راحت دایما بی‌راحتیست990
The angers of mankind are for the sake of Peace; restlessness is ever the snare for Rest.
هر زدن بهر نوازش را بود ** هر گله از شکر آگه می‌کند
Every blow is for the sake of fondness; every complaint makes (thee) aware of gratitude (due for benefits received).
بوی بر از جزو تا کل ای کریم ** بوی بر از ضد تا ضد ای حکیم
Smell (all the way) from the part to the Whole, O noble one; smell (all the way) from opposite to opposite, O wise one.
جنگها می آشتی آرد درست ** مار گیر از بهر یاری مار جست
Assuredly wars bring peace; the snake-catcher sought the snake for the purpose of friendship.
بهر یاری مار جوید آدمی ** غم خورد بهر حریف بی‌غمی
Man seeks a snake for the purpose of friendship and cares for one that is without care (for him).
او همی‌جستی یکی ماری شگرف ** گرد کوهستان و در ایام برف995
He (the snake-catcher) was searching for a big snake round about the mountains and in the days of snow.