احمد آخر زمان را انتقال ** در ربیع اول آید بی جدال2585
The decease of Ahmad (Mohammed), (the prophet) of the last (epoch of) time, will indisputably occur in (the month of) the First Rabí‘.
چون خبر یابد دلش زین وقت نقل ** عاشق آن وقت گردد او به عقل
When his heart shall gain knowledge of this moment of decease, he will become intellectually in love with that moment,
چون صفر آید شود شاد از صفر ** که پس این ماه می‌سازم سفر
And when (the month) Safar comes, he will rejoice on account of Safar, saying, ‘After this month I will make the journey.’”
هر شبی تا روز زین شوق هدی ** ای رفیق راه اعلی می‌زدی
From this longing for (the Divine) guidance he (Mohammed) was crying, every night till daybreak, “O most High Companion on the Way!”
گفت هر کس که مرا مژده دهد ** چون صفر پای از جهان بیرون نهد
He said, “Any person who gives me the good news, when Safar steps forth from this world,
که صفر بگذشت و شد ماه ربیع ** مژده‌ور باشم مر او را و شفیع2590
That Safar is past and that the month of Rabí‘ is come—for him I will be a bearer of good news and an intercessor.”
گفت عکاشه صفر بگذشت و رفت ** گفت که جنت ترا ای شیر زفت
‘Ukkásha said, “Safar is past and gone.” He (Mohammed) said, “O mighty lion (valiant hero), Paradise is thine.”
دیگری آمد که بگذشت آن صفر ** گفت عکاشه ببرد از مژده بر
Some one else came, saying, “Safar is past.” He (Mohammed) said, “‘Ukkásha has borne away the fruit (has gained the reward) for the good news.”
پس رجال از نقل عالم شادمان ** وز بقااش شادمان این کودکان
Men, therefore, rejoice in the world's departing (from them), while these children rejoice in its abiding (with them).
چونک آب خوش ندید آن مرغ کور ** پیش او کوثر نیامد آب شور
Inasmuch as the blind bird did not see the sweet water, the briny water seems to it (like) Kawthar.
هم‌چنین موسی کرامت می‌شمرد ** که نگردد صاف اقبال تو درد2595
Thus was Moses enumerating the (gifts of) grace, saying, “The pure (liquor) of thy fortune will not be turned into dregs.”
گفت احسنت و نکو گفت ولیک ** تا کنم من مشورت با یار نیک
He (Pharaoh) said, “Thou hast done well and spoken well, but (give me time) that I may take counsel with (my) good friend.”
مشورت کردن فرعون با ایسیه در ایمان آوردن به موسی علیه‌السلام
How Pharaoh took counsel with Ésiya (Ásiya) as to believing in Moses, on whom be peace.
باز گفت او این سخن با ایسیه ** گفت جان افشان برین ای دل‌سیه
He related these words (of Moses) to Ésiya. She said, “Offer up thy soul to this, O black-hearted one,
بس عنایتهاست متن این مقال ** زود در یاب ای شه نیکو خصال
At the back of this speech (of Moses) are many (Divine) favours: enjoy (them) quickly, O virtuous king!
وقت کشت آمد زهی پر سود کشت ** این بگفت و گریه کرد و گرم گشت
The hour of sowing is come: bravo, (what) a profitable sowing!” She said this and wept and became hot (in urging him).
بر جهید از جا و گفتا بخ لک ** آفتابی تاجر گشتت ای کلک2600
She sprang up from her place and said, “Blessed art thou! A sun has become a tiara for thee, O poor bald man.
عیب کل را خود بپوشاند کلاه ** خاصه چون باشد کله خورشید و ماه
A cap in sooth covers the defect of the baldpate, especially when the cap is the sun and moon.
هم در آن مجلس که بشنیدی تو این ** چون نگفتی آری و صد آفرین
In that very chamber where thou heardest this (speech), how didst not thou say ‘Yes’ and (utter) a hundred expressions of praise?
این سخن در گوش خورشید ار شدی ** سرنگون بر بوی این زیر آمدی
If these words (of Moses) had entered into the ear of the sun, it (the sun) would have come down headlong in hope of this.
هیچ می‌دانی چه وعده‌ست و چه داد ** می‌کند ابلیس را حق افتقاد
Dost thou understand at all what the promise is and what the gift is? God is showing solicitude for Iblís.
چون بدین لطف آن کریمت باز خواند ** ای عجب چون زهره‌ات بر جای ماند2605
When that gracious One called thee back so kindly, oh, ’tis a wonder how thy heart remained unmoved,
زهره‌ات ندرید تا زان زهره‌ات ** بودی اندر هر دو عالم بهره‌ات
(And how) thy heart was not burst, so that, by means of that (burst) heart of thine, there might accrue to thee the portion (of felicity) in the two worlds.
زهره‌ای کز بهره‌ی حق بر درد ** چون شهیدان از دو عالم بر خورد
The heart that is burst for the sake of God's portion eats fruit from (enjoys felicity in) the two worlds, as the martyrs (do).
غافلی هم حکمتست و این عمی ** تا بماند لیک تا این حد چرا
True, (this) heedlessness and this blindness is (a manifestation of) Divine Wisdom, in order that he (the heedless man) may endure; but why (be heedless) to such an extent as this?
غافلی هم حکمتست و نعمتست ** تا نپرد زود سرمایه ز دست
True, heedlessness is (a manifestation of) Divine Wisdom and Bounty, in order that (his) stock-in-trade may not suddenly fly out of (his) hand;
لیک نی چندانک ناسوری شود ** زهر جان و عقل رنجوری شود2610
But not (heedlessness) so great that it becomes an incurable sore and a poison to the spirit and intellect of one who is sick.
خود کی یابد این چنین بازار را ** که به یک گل می‌خری گلزار را
Who, really, can find bazaars like this where with a single rose thou art buying (whole) roseries;
دانه‌ای را صد درختستان عوض ** حبه‌ای را آمدت صد کان عوض
(Where) a hundred groves come (are offered) to thee in exchange for one seed, a hundred mines in exchange for one groat?
کان لله دادن آن حبه است ** تا که کان‌الله له آید به دست
Kána lilláh is the giving of that groat, in order that kána ’lláh lahú may come into (thy) hand;
زآنک این هوی ضعیف بی‌قرار ** هست شد زان هوی رب پایدار
For this weak unstable hú (personality) was brought into being by the steadfast (permanent) hú of the Lord.
هوی فانی چونک خود فا او سپرد ** گشت باقی دایم و هرگز نمرد2615
When the hú that passes away has surrendered itself to Him, it becomes everlasting and never dies.
هم‌چو قطره‌ی خایف از باد و ز خاک ** که فنا گردد بدین هر دو هلاک
(’Tis) like a drop of water (which is) afraid of wind (air) and earth; for by means of these twain it is made to pass away (and perish.
چون به اصل خود که دریا بود جست ** از تف خورشید و باد و خاک رست
When it has leaped (thrown itself) into the sea, which was its source, it is delivered from the heat of the sun and from wind and earth.
ظاهرش گم گشت در دریا و لیک ** ذات او معصوم و پا بر جا و نیک
Its outward form has disappeared in the sea, but its essence is inviolate and permanent and goodly.
هین بده ای قطره خود را بی‌ندم ** تا بیابی در بهای قطره یم
Hark, O (thou who art like a) drop, give thyself up without repenting, that in recompense for the drop thou mayst gain the Ocean.
هین بده ای قطره خود را این شرف ** در کف دریا شو آمن از تلف2620
Hark, O drop, bestow on thyself this honour, and in the hand of the Sea become safe from destruction.
خود کرا آید چنین دولت به دست ** قطره‌ای را بحری تقاضاگر شدست
Whom indeed should fortune like this befall? A Sea has become the suitor for a drop.
الله الله زود بفروش و بخر ** قطره‌ای ده بحر پر گوهر ببر
In God's name, in God's name, sell and buy at once! Give a drop, and take (in return) the Sea which is full of pearls.
الله الله هیچ تاخیری مکن ** که ز بحر لطف آمد این سخن
In God's name, in God's name, do not make any postponement, for these words (of Moses) come from the Sea of Grace.
لطف اندر لطف این گم می‌شود ** که اسفلی بر چرخ هفتم می‌شود
(All other) grace is lost (vanishes away) in (comparison with) this grace, that one of the lowest is going up to the Seventh Heaven.
هین که یک بازی فتادت بوالعجب ** هیچ طالب این نیابد در طلب2625
Hark, for a marvellous falcon has fallen to thee: no seeker will find it in (his) search.”
گفت با هامان بگویم ای ستیر ** شاه را لازم بود رای وزیر
He (Pharaoh) said, “I will tell Hámán, O veiled (modest) one: the counsel of the vizier is necessary to the king.”
گفت با هامان مگو این راز را ** کور کمپیری چه داند باز را
She said, “Do not tell Hámán this secret: what should a blind decrepit old woman know about a falcon?”
قصه‌ی باز پادشاه و کمپیر زن
Story of the king's falcon and the decrepit old woman.
باز اسپیدی به کمپیری دهی ** او ببرد ناخنش بهر بهی
(If) you give a white falcon to a decrepit old woman, she will clip its talons for the sake of (its supposed) welfare.
ناخنی که اصل کارست و شکار ** کور کمپیری ببرد کوروار
The blind old woman will blindly clip the talons which are the source of its usefulness in the chase,
که کجا بودست مادر که ترا ** ناخنان زین سان درازست ای کیا2630
Saying, “Where has thy mother been, that thy talons are so long, O prince?”
ناخن و منقار و پرش را برید ** وقت مهر این می‌کند زال پلید
She clipped its talons and beak and wings: the filthy old hag does this at the time of (at the time when she is moved by) affection.
چونک تتماجش دهد او کم خورد ** خشم گیرد مهرها را بر درد
When she gives it tutmáj, it will not eat; (then) she is enraged and tears up her feelings of affection,
که چنین تتماج پختم بهر تو ** تو تکبر می‌نمایی و عتو
Saying, “I have cooked such (fine) tutmáj for thee, and thou art showing pride and insolence.
تو سزایی در همان رنج و بلا ** نعمت و اقبال کی سازد ترا
Thou deservest to be in that trouble and affliction: how should happiness and prosperity be suitable for thee?”