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.