گفت موسی آن سوم ملک دوتو ** دو جهانی خالص از خصم و عدو
Moses said, “This third (promise) is a twofold empire—(an empire) appertaining to the two worlds (temporal and spiritual), free from adversary and enemy;
بیشتر زان ملک که اکنون داشتی ** کان بد اندر جنگ و این در آشتی2570
Greater than the empire of which thou art now in possession; for that was (whilst thou wert) at war (with God), and this (will be whilst thou art) at peace (with Him).
آنک در جنگت چنان ملکی دهد ** بنگر اندر صلح خوانت چون نهد
He who bestows on thee, (whilst thou art) at war, such an empire as this— consider how (bounteously) He will lay the table for thee (when thou art) at peace.
آن کرم که اندر جفا آنهات داد ** در وفا بنگر چه باشد افتقاد
That (Divine) bounty which gave thee those (goodly) things in thy unrighteousness—consider what will be (its) care (for thee) in thy faithfulness.”
گفت ای موسی چهارم چیست زود ** بازگو صبرم شد و حرصم فزود
“O Moses,” said he, “what is the fourth (promise)? Quickly declare (it): my patience is gone and my desire has waxed great.”
گفت چارم آنک مانی تو جوان ** موی هم‌چون قیر و رخ چون ارغوان
He said, “The fourth is that thou wilt remain (ever) young, (with) hair (black) like pitch and cheeks (pink) like the arghawán (flower of the Judas-tree).
رنگ و بو در پیش ما بس کاسدست ** لیک تو پستی سخن کردیم پست2575
To us (prophets) colour and perfume are very worthless, but thou art low, (so) we have made our words low.
افتخار از رنگ و بو و از مکان ** هست شادی و فریب کودکان
Boasting of colour and perfume and dwelling-place is a joy and deception (only) to children.
بیان این خبر کی کلموا الناس علی قدر عقولهم لا علی قدر عقولکم حتی لا یکذبوا الله و رسوله
[Explanation of the Tradition, "Speak ye unto men according to the measure of their understandings, not according to the measure of your understandings, so that God and His messenger may not be given the lie."]
چونک با کودک سر و کارم فتاد ** هم زبان کودکان باید گشاد
Since my business happens to be with a child, I must accordingly speak the language suited to children,
که برو کتاب تا مرغت خرم ** یا مویز و جوز و فستق آورم
Saying, ‘Go to school, that I may buy a bird for thee or bring (home) raisins and walnuts and pistachio nuts.’
جز شباب تن نمی‌دانی به کیر ** این جوانی را بگیر ای خر شعیر
Thou knowest only the youth of the body: take this youthfulness: take the barley, O ass!
هیچ آژنگی نیفتد بر رخت ** تازه ماند آن شباب فرخت2580
No wrinkle will fall upon thy face: thy fortunate youthfulness will remain fresh.
نه نژند پیریت آید برو ** نه قد چون سرو تو گردد دوتو
Neither will the witheredness of old age come over thy countenance, nor will thy cypress-like figure. be (bent) double;
نه شود زور جوانی از تو کم ** نه به دندانها خللها یا الم
Nor will the strength of youth vanish from thee, nor in thy teeth will there be decay or pain;
نه کمی در شهوت و طمث و بعال ** که زنان را آید از ضعفت ملال
Nec libido et fututio et coitus maritalis adeo defiecient ut feminis taedium sit propter languorem tuum. [Nor will there be a deficiency in sexual desire, intercourse, and marital union so that there will be weariness for women because of your weakness.]
آنچنان بگشایدت فر شباب ** که گشود آن مژده‌ی عکاشه باب
The glory of youth will be opened to thee in such wise as the good tidings brought by ‘Ukkásha opened (to him) the door (of Paradise).
قوله علیه السلام من بشرنی بخروج صفر بشرته بالجنة
[The saying of the Prophet, on whom be peace, "Whosoever shall bring me the glad news of the expiration of (the month) Safar, I will give him the glad news of (his being destined to enter) Paradise."]
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.