آنکسی را کش خدا حافظ بود ** مرغ و ماهی مر ورا حارس شود
As for that one whom God protects, birds and fish become his guardians.
ربودن عقاب موزه‌ی مصطفی علیه السلام و بردن بر هوا و نگون کردن و از موزه مار سیاه فرو افتادن
How an eagle seized the boot of the Prophet, on whom be peace, and carried it into the air and turned it upside down, and how a black serpent dropped down from the boot.
اندرین بودند کواز صلا ** مصطفی بشنید از سوی علا
They were thus engaged, when Mustafá (Mohammed) heard from aloft the call to the ritual prayer.
خواست آبی و وضو را تازه کرد ** دست و رو را شست او زان آب سرد
He asked for water and renewed the ablution: he washed his hands and face with that cold water.
هر دو پا شست و به موزه کرد رای ** موزه را بربود یک موزه‌ربای3240
He washed both his feet and gave attention to (was about to take) his boot: a boot-snatcher carried off the boot.
دست سوی موزه برد آن خوش‌خطاب ** موزه را بربود از دستش عقاب
That man of sweet address moved his hand towards the boot: an eagle snatched the boot from his hand,
موزه را اندر هوا برد او چو باد ** پس نگون کرد و از آن ماری فتاد
And bore it away into the air, (swift) as the wind; then she turned it upside down, and a serpent dropped from it.
در فتاد از موزه یک مار سیاه ** زان عنایت شد عقابش نیکخواه
From the boot dropped a black serpent: on account of that (Divine) care (for the Prophet) the eagle became his benevolent friend.
پس عقاب آن موزه را آورد باز ** گفت هین بستان و رو سوی نماز
Then the eagle brought back the boot and said, “Come, take it and go to prayers.
از ضرورت کردم این گستاخیی ** من ز ادب دارم شکسته‌شاخیی3245
I did this presumptuous act from necessity: I am abashed by (my feeling of) reverence (for thee).
وای کو گستاخ پایی می‌نهد ** بی ضرورت کش هوا فتوی دهد
Woe to him that steps (behaves) presumptuously without necessity (and only) because vain desire authorises him!”
پس رسولش شکر کرد و گفت ما ** این جفا دیدیم و بود این خود وفا
Then the Prophet thanked her (the eagle) and said, “I deemed this (act of thine) rudeness, but it really was kindness.
موزه بربودی و من درهم شدم ** تو غمم بردی و من در غم شدم
Thou didst carry off the boot, and I was perturbed: thou took’st away my grief, and I was aggrieved.
گرچه هر غیبی خدا ما را نمود ** دل در آن لحظه به خود مشغول بود
Although God hath shown to me every unseen thing, at that moment my heart was occupied with myself.”
گفت دور از تو که غفلت در تو رست ** دیدنم آن غیب را هم عکس تست3250
She (the eagle) said, “Far be it from thee that forgetfulness grew up in thee: my seeing that invisible thing is (from) thy reflexion.
مار در موزه ببینم بر هوا ** نیست از من عکس تست ای مصطفی
(If) I, in the air, see the serpent in the boot, ’tis not of myself, ’tis thy reflexion, O Mustafá.”
عکس نورانی همه روشن بود ** عکس ظلمانی همه گلخن بود
The reflexion of the man of light is wholly resplendent; the reflexion of the man of darkness is wholly (like) a bath-stove (ash-heap).
عکس عبدالله همه نوری بود ** عکس بیگانه همه کوری بود
The reflexion of the servant of God is wholly luminous; the reflexion of the stranger (to God) is wholly blindness.
عکس هر کس را بدان ای جان ببین ** پهلوی جنسی که خواهی می‌نشین
Know every one's reflexion: see (it plainly), O my soul. (Then) ever sit beside the congener whom thou desirest.
وجه عبرت گرفتن ازین حکایت و یقین دانستن کی ان مع العسر یسرا
The right way of taking a lesson from this story and knowing with certainty that “verily, together with hardship there is ease.”
عبرتست آن قصه ای جان مر ترا ** تا که راضی باشی در حکم خدا3255
That tale is a lesson to thee, O my soul, to the end that thou mayst acquiesce in the decree of God;
تا که زیرک باشی و نیکوگمان ** چون ببینی واقعه‌ی بد ناگهان
So that thou wilt be quick to understand and wilt have good thoughts (of God) when thou seest a calamity (befall thee) of a sudden.
دیگران گردند زرد از بیم آن ** تو چو گل خندان گه سود و زیان
(While) others turn pale from dread of it, thou (wilt be) laughing in the hour of gain or loss, like the rose.
Because the rose, though thou tear it petal by petal, does not leave off laughing and does not become bent (with grief).
گوید از خاری چرا افتم بغم ** خنده را من خود ز خار آورده‌ام
“Why,” it says, “should I fall into grief on account of a thorn? Indeed I have brought laughter (into my possession) by means of the thorn.”
هرچه از تو یاوه گردد از قضا ** تو یقین دان که خریدت از بلا3260
Whatsoever by (Divine) destiny becomes lost to thee, know for sure that it has redeemed thee from affliction.
ما التصوف قال وجدان الفرح ** فی الفاد عند اتیان الترح
(Some one asked), “What is Súfism?” He (the Shaykh) said, “To feel joy in the heart at the coming of sorrow.”
آن عقابش را عقابی دان که او ** در ربود آن موزه را زان نیک‌خو
Regard His chastisement as the eagle which carried off the boot from that man of excellent disposition,
تا رهاند پاش را از زخم مار ** ای خنک عقلی که باشد بی غبار
That she might save his foot from the serpent's bite. Oh, happy is the understanding that is undimmed.
گفت لا تاسوا علی ما فاتکم ** ان اتی السرحان واردی شاتکم
He (God) hath said, “Grieve not for that which escapeth you,” if the wolf come and destroy your sheep,
کان بلا دفع بلاهای بزرگ ** و آن زیان منع زیانهای سترگ3265
For that (God-sent) affliction keeps off great afflictions, and that loss prevents huge losses.
استدعاء آن مرد از موسی زبان بهایم با طیور
How a certain man demanded of Moses (that he should teach him) the language of the beasts and birds.
گفت موسی را یکی مرد جوان ** که بیاموزم زبان جانوران
A young man said to Moses, “Teach me the language of the animals,
تا بود کز بانگ حیوانات و دد ** عبرتی حاصل کنم در دین خود
That perchance from the voice of animals and wild beasts I may get a lesson concerning my religion.
چون زبانهای بنی آدم همه ** در پی آبست و نان و دمدمه
Since the languages of the sons of Adam are entirely for the sake of (acquiring) water and bread and renown,
بوک حیوانات را دردی دگر ** باشد از تدبیر هنگام گذر
It may be that the animals have a different care, (namely), that of taking thought for the hour of passing away (from this world).”
گفت موسی رو گذر کن زین هوس ** کین خطر دارد بسی در پیش و پس3270
“Begone,” said Moses; “abandon this vain desire, for this (desire) holds (involves) much danger before and behind.
عبرت و بیداری از یزدان طلب ** نه از کتاب و از مقال و حرف و لب
Seek the lesson and the (spiritual) wakefulness (which you want) from God, not from books and speech and words and lips.”
گرم‌تر شد مرد زان منعش که کرد ** گرم‌تر گردد همی از منع مرد
The man became more eager in consequence of the refusal which he (Moses) made to him: a man always becomes more eager from being refused (what he craves).
گفت ای موسی چو نور تو بتافت ** هر چه چیزی بود چیزی از تو یافت
He said, “O Moses, since thy light has shone forth, whatever was a thing has gained (its) thinginess from thee.
مر مرا محروم کردن زین مراد ** لایق لطفت نباشد ای جواد
’Tis not worthy of thy bounty, O generous one, to disappoint me of this object of desire.
این زمان قایم مقام حق توی ** یاس باشد گر مرا مانع شوی3275
At this time thou art the vicegerent of God: it will be despair (for me) if thou prevent me.”
گفت موسی یا رب این مرد سلیم ** سخره کردستش مگر دیو رجیم
Moses said, “O Lord, surely the stoned (accursed) Devil has subdued this simple man.
گر بیاموزم زیان‌کارش بود ** ور نیاموزم دلش بد می‌شود
If I teach him, it will be harmful to him; and if I do not teach him, he will become faint-hearted.”
گفت ای موسی بیاموزش که ما ** رد نکردیم از کرم هرگز دعا
He (God) said, “Teach him, O Moses, for We in our loving-kindness never have rejected (any one's) prayer.”
گفت یا رب او پشیمانی خورد ** دست خاید جامه‌ها را بر درد
He (Moses) said, “O Lord, he will feel repentance and gnaw his hands and rend his garments.
نیست قدرت هر کسی را سازوار ** عجز بهتر مایه‌ی پرهیزکار3280
Power is not suitable to every one: weakness is the best stock-in-trade for the devout.”
فقر ازین رو فخر آمد جاودان ** که به تقوی ماند دست نارسان
For this reason poverty is everlasting glory, since the hand that cannot reach (to objects of desire) is left with fear of God (and nothing else).
زان غنا و زان غنی مردود شد ** که ز قدرت صبرها بدرود شد
Riches and the rich are spurned (by God) because acts of self-denial are relinquished by power.
آدمی را عجز و فقر آمد امان ** از بلای نفس پر حرص و غمان
Weakness and poverty are security for a man against the tribulation of the covetous and anxious (fleshly) soul.
آن غم آمد ز آرزوهای فضول ** که بدان خو کرده است آن صید غول
That anxiety arises from the wanton desires to which that (man who falls a) prey to the ghoul has become habituated.
آرزوی گل بود گل‌خواره را ** گلشکر نگوارد آن بیچاره را3285
The eater of clay has a desire for clay: rose-flavoured sugar is indigestible for that wretched man.
وحی آمدن از حق تعالی به موسی کی بیاموزش چیزی کی استدعا کند یا بعضی از آن
How Revelation came from God most High to Moses that he should teach him the thing demanded by him, or part of it.
گفت یزدان تو بده بایست او ** برگشا در اختیار آن دست او
God said, “Do thou grant his need: let him have a free hand to choose (good or evil).”