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1086-1135

  • این نخواهد شد بروزی و دو روز ** مهلتم ده تا چهل روز تموز
  • (But) this will not be done in a day or two: give me time (and wait) till the forty days (which end in the month) of Tamúz.”

  • جواب موسی فرعون را
  • The answer of Moses, on whom be peace, to Pharaoh.

  • گفت موسی این مرا دستور نیست ** بنده‌ام امهال تو مامور نیست
  • Moses said, “This is not permitted to me: I am the slave (of God): the giving of time to thee is not commanded.

  • گر تو چیری و مرا خود یار نیست ** بنده فرمانم بدانم کار نیست
  • If thou art powerful and I in sooth have no ally, (yet) I am subject to His command: I have nothing to do with that.

  • می‌زنم با تو بجد تا زنده‌ام ** من چه کاره‌ی نصرتم من بنده‌ام
  • I will combat thee with all my might so long as I live; what have I to do with helping (God)? I am a slave.

  • می‌زنم تا در رسد حکم خدا ** او کند هر خصم از خصمی جدا 1090
  • I will fight till the decision of God comes to pass: He (alone) separates every adversary from an adversary.”

  • جواب فرعون موسی را و وحی آمدن موسی را علیه‌السلام
  • The reply of Pharaoh to Moses, and the coming of a Divine revelation to Moses, on whom be peace.

  • گفت نه نه مهلتم باید نهاد ** عشوه‌ها کم ده تو کم پیمای باد
  • He (Pharaoh) said, “Nay, nay, thou must appoint a certain respite: do not give cajoleries, do not talk vain things.”

  • حق تعالی وحی کردش در زمان ** مهلتش ده متسع مهراس از آن
  • At once the high God made a revelation to him, saying, “Give him an ample respite: be not afraid of that.

  • این چهل روزش بده مهلت بطوع ** تا سگالد مکرها او نوع نوع
  • Willingly give him these forty days, that he may bethink him of divers plots.

  • تا بکوشد او که نی من خفته‌ام ** تیز رو گو پیش ره بگرفته‌ام
  • Let him endeavour, for I am not asleep; bid him advance quickly, (for) I have barred the way in front (of him).

  • حیله‌هاشان را همه برهم زنم ** و آنچ افزایند من بر کم زنم 1095
  • I will confound all their devices, and I will reduce to little that which they increase.

  • آب را آرند من آتش کنم ** نوش و خوش گیرند و من ناخوش کنم
  • Let them fetch water, and I will make (it) fire; let them get honey and sweets and I will make (it) bitter.

  • مهر پیوندند و من ویران کنم ** آنک اندر وهم نارند آن کنم
  • Let them join in a bond of love, and I will destroy it; I will do that which they conceive not.

  • تو مترس و مهلتش ده دم‌دراز ** گو سپه گرد آر و صد حیلت بساز
  • Have thou no fear, and give him a lengthy respite; bid him bring together his host and prepare a hundred devices.”

  • مهلت دادن موسی علیه‌السلام فرعون را تا ساحران را جمع کند از مداین
  • How Moses, on whom be peace, gave Pharaoh a respite, that he might assemble the magicians from the cities.

  • گفت امر آمد برو مهلت ترا ** من بجای خود شدم رستی ز ما
  • He (Moses) said, “The (Divine) command hath come. Go, the respite is (granted) to thee. I depart to my dwelling-place: thou art delivered from me.”

  • او همی‌شد و اژدها اندر عقب ** چون سگ صیاد دانا و محب 1100
  • He was going (on his way), and at his heels (went) the dragon wise and loving, like the hunter's dog.

  • چون سگ صیاد جنبان کرده دم ** سنگ را می‌کرد ریگ او زیر سم
  • Like the hunter's dog, wagging its tail: it made the stones (crumble as) sand beneath its hoof.

  • سنگ و آهن را بدم در می‌کشید ** خرد می‌خایید آهن را پدید
  • With its breath it drew in stone and iron (to its jaws) and visibly chewed the iron into small fragments.

  • در هوا می‌کرد خود بالای برج ** که هزیمت می‌شد از وی روم و گرج
  • In the air it was making itself (rise) above the zodiac, so that Greeks and Georgians would flee from it in panic.

  • کفک می‌انداخت چون اشتر ز کام ** قطره‌ای بر هر که زد می‌شد جذام
  • From its palate it cast out foam, like a camel: whomsoever a drop hit, he was smitten with tubercular leprosy.

  • ژغژغ دندان او دل می‌شکست ** جان شیران سیه می‌شد ز دست 1105
  • The gnashing of its teeth would break the heart; the souls of black lions would be distraught (with terror).

  • چون به قوم خود رسید آن مجتبی ** شدق او بگرفت باز او شد عصا
  • When that chosen one (Moses) reached his kinsfolk, he took hold of the corner of its mouth, and it became again a staff.

  • تکیه بر وی کرد و می‌گفت ای عجب ** پیش ما خورشید و پیش خصم شب
  • He leaned upon it, saying, “O wonder! to me (’tis clear as) the sun, to my enemy (’tis dark as) night.

  • ای عجب چون می‌نبیند این سپاه ** عالمی پر آفتاب چاشتگاه
  • O wonder! How doth this host not see a whole world filled with the morning sun?

  • چشم باز و گوش باز و این ذکا ** خیره‌ام در چشم‌بندی خدا
  • Eyes open, and ears open, and this sun! I am amazed at God's eye-bandaging.

  • من ازیشان خیره ایشان هم ز من ** از بهاری خار ایشان من سمن 1110
  • I am amazed at them, and they too at me: (we are) from one springtime, (but) they are thorns and I am jasmine.

  • پیششان بردم بسی جام رحیق ** سنگ شد آبش به پیش این فریق
  • I bore to them many a cup of pure wine: its juice turned to stone before this company.

  • دسته گل بستم و بردم به پیش ** هر گلی چون خار گشت و نوش نیش
  • I twined a handful of roses and carried it to them: every rose became as a thorn, and the honey turned to poison.

  • آن نصیب جان بی‌خویشان بود ** چونک با خویش‌اند پیدا کی شود
  • That (pure wine) is the portion allotted to the selfless: since they are with themselves (not freed from self), how should it be shown (to them)?

  • خفته‌ی بیدار باید پیش ما ** تا به بیداری ببیند خوابها
  • With us, one must needs be a waking sleeper, that in the state of wakefulness he may dream dreams.”

  • دشمن این خواب خوش شد فکر خلق ** تا نخسپد فکرتش بستست حلق 1115
  • Thought of created things is an enemy to this sweet (waking) sleep: until his (any one's) thought is asleep, his throat is shut.

  • حیرتی باید که روبد فکر را ** خورده حیرت فکر را و ذکر را
  • A (mystical) bewilderment is needed to sweep (such) thought away: bewilderment devours (all) thought and recollection.

  • هر که کاملتر بود او در هنر ** او بمعنی پس بصورت پیشتر
  • The more perfect he is in (worldly) science, the more backward he is in reality and the more forward in appearance.

  • راجعون گفت و رجوع این سان بود ** که گله وا گردد و خانه رود
  • He (God) hath said, “(Verily, to Him we are) returning”; and the return is in the same wise as a herd turns back and goes home.

  • چونک واگردید گله از ورود ** پس فتد آن بز که پیش آهنگ بود
  • When the herd has turned back from (after) going down to water, the goat that was the leader (now) falls behind (becomes the hindmost),

  • پیش افتد آن بز لنگ پسین ** اضحک الرجعی وجوه العابسین 1120
  • And the lame hindmost goat is now in front: the return caused the faces to laugh of them that were frowning (before).

  • از گزافه کی شدند این قوم لنگ ** فخر را دادند و بخریدند ننگ
  • How did this party (the prophets and saints) become lame and give up glory and purchase ignominy in vain?

  • پا شکسته می‌روند این قوم حج ** از حرج راهیست پنهان تا فرج
  • This party go on the pilgrimage (to Reality) with broken legs, (because) there is a secret way from straitness to ease.

  • دل ز دانشها بشستند این فریق ** زانک این دانش نداند آن طریق
  • This company washed their hearts (clean) of (the exoteric) kinds of knowledge, because this knowledge does not know that Way.

  • دانشی باید که اصلش زان سرست ** زانک هر فرعی به اصلش رهبرست
  • (In order to tread this Way) one needs a knowledge whereof the root is Yonder, inasmuch as every branch is a guide to its root.

  • هر پری بر عرض دریا کی پرد ** تا لدن علم لدنی می‌برد 1125
  • How should every wing fly across the breadth of the Sea? (Only) the esoteric knowledge will bear (thee) to the Presence (of God).

  • پس چرا علمی بیاموزی به مرد ** کش بباید سینه را زان پاک کرد
  • Why, then, should you teach a man the knowledge of which it behoves him to purify his breast?

  • پس مجو پیشی ازین سر لنگ باش ** وقت وا گشتن تو پیش آهنگ باش
  • Therefore do not seek to be in front: be lame on this side, and be the leader at the moment of return.

  • آخرون السابقون باش ای ظریف ** بر شجر سابق بود میوه‌ی طریف
  • O clever one, be thou (according to the Prophet's saying, “We are) the hindmost and the foremost”: the fresh fruit is prior to the tree.

  • گرچه میوه آخر آید در وجود ** اولست او زانک او مقصود بود
  • Although the fruit comes last into being, it is the first, because it was the object.

  • چون ملایک گوی لا علم لنا ** تا بگیرد دست تو علمتنا 1130
  • Say, like the angels, “We have no knowledge,” to the end that “Thou hast taught us” may take thy hand (come to thy aid).

  • گر درین مکتب ندانی تو هجا ** همچو احمد پری از نور حجی
  • If in this school thou dost not know the alphabet, (yet) thou art filled, like Ahmad (Mohammed), with the light of Reason.

  • گر نباشی نامدار اندر بلاد ** گم نه‌ای الله اعلم بالعباد
  • If thou art not famous in the world, (yet) thou art not lost: God knoweth best concerning His servants.

  • اندر آن ویران که آن معروف نیست ** از برای حفظ گنجینه‌ی زریست
  • A treasure of gold is (hidden), for safety's sake, in a desolate spot that is not well-known.

  • موضع معروف کی بنهند گنج ** زین قبل آمد فرج در زیر رنج
  • How should they deposit the treasure in a well-known place? On this account it is said, “Joy is (hidden) beneath sorrow.”

  • خاطر آرد بس شکال اینجا ولیک ** بسکلد اشکال را استور نیک 1135
  • Here the mind may bring (suggest) many difficulties, but a good beast will break the tether.