(If) you hearken not to the counsel of (a) Moses and show disrespect, you dash yourself against a sword of steel.
شرم ناید تیغ را از جان تو ** آن تست این ای برادر آن تو
The sword feels no shame (to restrain it) from (taking) your life: this is your own (fault), O brother, your own (fault).
دعاکردن موسی آن شخص را تا بایمان رود از دنیا
How Moses prayed for that person, that he might depart from the world (die) in the Faith.
موسی آمد در مناجات آن سحر ** کای خدا ایمان ازو مستان مبر
At dawn Moses began (his) orison, saying, “O God, do not take the Faith from him, do not carry it away!
پادشاهی کن برو بخشا که او ** سهو کرد و خیره‌رویی و غلو
Act in royal fashion, forgive him, for he has erred and behaved with impudence and transgressed exceedingly.
گفتمش این علم نه درخورد تست ** دفع پندارید گفتم را و سست3385
I said to him, ‘This knowledge is not meet for thee,’ (but) he deemed my words a thwarting (of his desire) and vain.”
دست را بر اژدها آنکس زند ** که عصا را دستش اژدرها کند
That one lays hands on the dragon (and that one alone) whose hand makes the rod a dragon.
سر غیب آن را سزد آموختن ** که ز گفتن لب تواند دوختن
To learn the secret of the Unseen is fitting for him (alone) who can seal his lips (and refrain) from speech.
درخور دریا نشد جز مرغ آب ** فهم کن والله اعلم بالصواب
None but the water-fowl is proper for the sea. Understand (this)—and God best knoweth the right course.
او به دریا رفت و مرغ‌آبی نبود ** گشت غرقه دست گیرش ای ودود
“He (the obstinate man) went into the sea, and he was not a water-fowl: he sank. Take his hand (succour him), O Loving One!”
اجابت کردن حق تعالی دعای موسی را علیه السلام
How God most High answered favourably the prayer of Moses, on whom be peace.
گفت بخشیدم بدو ایمان نعم ** ور تو خواهی این زمان زنده‌ش کنم3390
He (God) said, “Yes, I bestow the Faith upon him, and if thou wish I will bring him to life at this moment;
بلک جمله مردگان خاک را ** این زمان زنده کنم بهر ترا
Nay, I will at this moment bring to life all the dead in the earth for thy sake.”
گفت موسی این جهان مردنست ** آن جهان انگیز کانجا روشنست
Moses said, “This is the world of dying: raise (them to) that (other) world, for that place is resplendent.
این فناجا چون جهان بود نیست ** بازگشت عاریت بس سود نیست
Inasmuch as this abode of mortality is not the world of (real) Being, the return to a borrowed (impermanent) thing is not much gain.
رحمتی افشان بر ایشان هم کنون ** در نهان‌خانه‌ی لدینا محضرون
Strew a gift of mercy upon them even now in the secret chamber of assembled in Our presence.”
تابدانی که زیان جسم و مال ** سود جان باشد رهاند از وبال3395
(I have related this story) that you may know that loss of the body and of wealth is gain to the spirit and delivers it from bane.
پس ریاضت را به جان شو مشتری ** چون سپردی تن به خدمت جان بری
Therefore be a purchaser of (ascetic) discipline with (all) your soul: you will save your soul when you have given up your body to service (of God).
ور ریاضت آیدت بی اختیار ** سر بنه شکرانه ده ای کامیار
And if the discipline come to you without free choice (on your part), bow your head (in resignation) and give thanks, O successful one.
چون حقت داد آن ریاضت شکر کن ** تو نکردی او کشیدت ز امر کن
Since God has given you that discipline, render thanks: you have not done (it); He has drawn you (to it) by the command, “Be!”
حکایت آن زنی کی فرزندش نمی‌زیست بنالید جواب آمد کی آن عوض ریاضت تست و به جای جهاد مجاهدانست ترا
Story of the woman whose children never lived (long), and how, when she made lamentation (to God), the answer came—“That is instead of thy (unpractised) ascetic discipline and is for thee in lieu of the self-mortification of those who mortify themselves.”
آن زنی هر سال زاییدی پسر ** بیش از شش مه نبودی عمرور
That woman used to bear a son every year, (but) he never lived more than six months;
یاسه مه یا چار مه گشتی تباه ** ناله کرد آن زن که افغان ای اله3400
Either (in) three months or four months he would perish. The woman made lamentation, crying, “Alas, O God,
نه مهم بارست و سه ماهم فرح ** نعمتم زوتر رو از قوس قزح
For nine months I have the burden (of pregnancy), and for three months I have joy: my happiness is fleeter than the rainbow.”
پیش مردان خدا کردی نفیر ** زین شکایت آن زن از درد نذیر
That woman, because of the terrifying anguish (which she suffered), used to make this plaintive outcry before the men of God.
بیست فرزند این‌چنین در گور رفت ** آتشی در جانشان افتاد تفت
In this wise twenty children (of hers) went into the grave: a fire (of destruction) fell swiftly upon their lives,
تا شبی بنمود او را جنتی ** باقیی سبزی خوشی بی ضنتی
Till, one night, there was shown to her (the vision of) a garden everlasting, verdant, delectable, and ungrudged.
باغ گفتم نعمت بی‌کیف را ** کاصل نعمتهاست و مجمع باغها3405
I have called the Unconditioned Bounty a garden, since it is the source of (all) bounties and the assembly of (all) gardens;
ورنه لا عین رات چه جای باغ ** گفت نور غیب را یزدان چراغ
Otherwise, (it is that which) no eye hath beheld: what place is there for (how is it proper to speak of) a garden? (Yet the term “garden” may be applied to it): God hath called the Light of the Unseen “a lamp.”
مثل نبود آن مثال آن بود ** تا برد بوی آنک او حیران بود
’Tis not a comparison, ’tis a parable thereof, (which is used) in order that he who is bewildered may get a scent (of the reality).
حاصل آن زن دید آن را مست شد ** زان تجلی آن ضعیف از دست شد
In short, the woman saw that (Bounty) and became intoxicated: at that revelation the weak (creature) fell into an ecstasy.
دید در قصری نبشته نام خویش ** آن خود دانستش آن محبوب‌کیش
She saw her name written on a palace: she who was of goodly belief knew that it (the palace) belonged to her.
بعد از آن گفتند کین نعمت وراست ** کو بجان بازی بجز صادق نخاست3410
After that, they said (to her), “This Bounty is for him who has risen up with constant sincerity in self-devotion.
خدمت بسیار می‌بایست کرد ** مر ترا تا بر خوری زین چاشت‌خورد
Thou must needs have done much service (to God), in order that thou might’st partake of this repast;
چون تو کاهل بودی اندر التجا ** آن مصیبتها عوض دادت خدا
(Hence), as thou wert remiss in taking refuge (with God), God gave thee those afflictions instead.”
گفت یا رب تا به صد سال و فزون ** این چنینم ده بریز از من تو خون
“O Lord,” cried she, “give me such-like (afflictions) for a hundred years and more! Do Thou shed my blood!”
اندر آن باغ او چو آمد پیش پیش ** دید در وی جمله فرزندان خویش
When she advanced into that garden, she saw there all her children.
گفت از من کم شد از تو گم نشد ** بی دو چشم غیب کس مردم نشد3415
She said, “They were lost to me, (but) they were not lost to Thee.” Without (possessing) the two eyes of the Unseen, no one becomes the Man (pupil of the eye).
تو نکردی فصد و از بینی دوید ** خون افزون تا ز تب جانت رهید
You did not let blood (by cupping), and (therefore) the superfluous blood ran from your nose, to the end that your life might be saved from fever.
مغز هر میوه بهست از پوستش ** پوست دان تن را و مغز آن دوستش
The core of every fruit is better than its rind: deem the body to be the rind, and its friend (the spirit) to be the core.
مغز نغزی دارد آخر آدمی ** یکدمی آن را طلب گر زان دمی
After all, Man has a goodly core: seek it for one moment, if you are of (if you belong to those inspired by) that (Divine) breath.
در آمدن حمزه رضی الله عنه در جنگ بی زره
How Hamza, may God be well-pleased with him, came to battle without a coat of mail.
اندر آخر حمزه چون در صف شدی ** بی زره سرمست در غزو آمدی
Whenever at the end (of his life) Hamza went into the ranks (on the battlefield), he would enter the fray (like one) intoxicated, without a coat of mail.
سینه باز و تن برهنه پیش پیش ** در فکندی در صف شمشیر خویش3420
Advancing with open breast and naked body, he would throw himself into the sword-bearing ranks.
خلق پرسیدند کای عم رسول ** ای هزبر صف‌شکن شاه فحول
The people asked him, saying, “O uncle of the Prophet, O Lion that breakest the ranks (of the foemen), O prince of the champions,
نه تو لا تلقوا بایدیکم الی ** تهلکه خواندی ز پیغام خدا
Hast not thou read in the Message of God (theQur’án) ‘Do not cast yourselves with your own hands into destruction’?
پس چرا تو خویش را در تهلکه ** می در اندازی چنین در معرکه
Then why art thou casting thyself thus into destruction on the field of battle?
چون جوان بودی و زفت و سخت‌زه ** تو نمی‌رفتی سوی صف بی زره
When thou wert young and robust and strongly-knit, thou didst not go into the battle-line without a coat of mail.
چون شدی پیر و ضعیف و منحنی ** پرده‌های لا ابالی می‌زنی3425
Now that thou hast become old and infirm and bent, thou art knocking at the curtains (doors) of recklessness,
لا ابالی‌وار با تیغ و سنان ** می‌نمایی دار و گیر و امتحان
And with sword and spear, like one who recks of naught, thou art grappling and struggling and making trial (of thyself).
تیغ حرمت می‌ندارد پیر را ** کی بود تمییز تیغ و تیر را
The sword hath no respect for the old: how should sword and arrow possess discernment?”