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4
3568-3617

  • گفت بنما جزو جزو از فوق و پست ** آنچنان که پیش تو آن جزو هست
  • He said, “Show (unto me) each part from above and below such as that part is in Thy sight.”

  • بعد از آن بر رو بر آن امرودبن ** که مبدل گشت و سبز از امر کن
  • Afterwards go up the pear-tree which has been transformed and made verdant by the (Divine) command, “Be.”

  • چون درخت موسوی شد این درخت ** چون سوی موسی کشانیدی تو رخت 3570
  • This tree has (now) become like the tree connected with Moses, inasmuch as thou hast transported thy baggage towards (hast been endued with the nature of) Moses.

  • آتش او را سبز و خرم می‌کند ** شاخ او انی انا الله می‌زند
  • The fire (of Divine illumination) makes it verdant and flourishing; its boughs cry “Lo, I am God.”

  • زیر ظلش جمله حاجاتت روا ** این چنین باشد الهی کیمیا
  • Beneath its shade all thy needs are fulfilled: such is the Divine alchemy.

  • آن منی و هستیت باشد حلال ** که درو بینی صفات ذوالجلال
  • That personality and existence is lawful to thee, since thou beholdest therein the attributes of the Almighty.

  • شد درخت کژ مقوم حق‌نما ** اصله ثابت و فرعه فی‌السما
  • The crooked tree has become straight, God-revealing: its root fixed (in the earth) and its branches in the sky.

  • باقی قصه‌ی موسی علیه‌السلام
  • The remainder of the story of Moses, on whom be peace.

  • که آمدش پیغام از وحی مهم ** که کژی بگذار اکنون فاستقم 3575
  • For there came to him from the peremptory Revelation a message, saying, “Put crookedness aside now, and be upright.”

  • این درخت تن عصای موسیست ** که امرش آمد که بیندازش ز دست
  • This tree of the body is (like) Moses’ rod, concerning which the (Divine) command came to him —“Let it fall from your hand,

  • تا ببینی خیر او و شر او ** بعد از آن بر گیر او را ز امر هو
  • That thou mayst behold its good and evil; after that, take it up (again) by command of Him.”

  • پیش از افکندن نبود او غیر چوب ** چون به امرش بر گرفتی گشت خوب
  • Before his dropping it, it was naught but wood; whenever he took it up by His command, it became goodly.

  • اول او بد برگ‌افشان بره را ** گشت معجز آن گروه غره را
  • At first it was shaking down leaves for the lambs; (afterwards) it reduced to impotence that deluded people.

  • گشت حاکم بر سر فرعونیان ** آبشان خون کرد و کف بر سر زنان 3580
  • It became ruler over the party of Pharaoh: it turned their water into blood and caused them to beat their heads with their hands.

  • از مزارعشان برآمد قحط و مرگ ** از ملخهایی که می‌خوردند برگ
  • From their sown fields arose famine and death on account of the locusts which devoured the leaves,

  • تا بر آمد بی‌خود از موسی دعا ** چون نظر افتادش اندر منتها
  • Till from Moses, when he considered the ultimate issue, there went up involuntarily a prayer (to God)

  • کین همه اعجاز و کوشیدن چراست ** چون نخواهند این جماعت گشت راست
  • “For what reason is all this disablement (of them) and striving (to convert them), since this multitude will never become righteous? ”

  • امر آمد که اتباع نوح کن ** ترک پایان‌بینی مشروح کن
  • The (Divine) command came (to him), saying, “Follow Noah! Refrain from considering the end (of the matter) as it has been disclosed (to thee).

  • زان تغافل کن چو داعی رهی ** امر بلغ هست نبود آن تهی 3585
  • Take no heed of that, since thou art one who calls (the people) to the (true) Way. The command, ‘Deliver the message,’ is there: it is not void (of meaning).”

  • کمترین حکمت کزین الحاح تو ** جلوه گردد آن لجاج و آن عتو
  • The least purpose (thereof) is that through this persistence of thine that obstinacy and rebellious pride (of the infidels) may be displayed,

  • تا که ره بنمودن و اضلال حق ** فاش گردد بر همه اهل و فرق
  • So that God’s showing the way (to some) and letting (others) be lost may become evident to all the followers of religious sects.

  • چونک مقصود از وجود اظهار بود ** بایدش از پند و اغوا آزمود
  • Inasmuch as the object of existence was the manifestation (of these two Divine attributes), it must be tested by means of exhorting (to obedience) and leading astray.

  • دیو الحاح غوایت می‌کند ** شیخ‌الحاح هدایت می‌کند
  • The Devil persists to (seducing to) error; the Shaykh persists in guiding aright.

  • چون پیاپی گشت آن امر شجون ** نیل می‌آمد سراسر جمله خون 3590
  • When that grievous command (of God) proceeded step by step (pursued its course), the whole Nile was turned into blood from end to end,

  • تا بنفس خویش فرعون آمدش ** لابه می‌کردش دو تا گشته قدش
  • Till (at last) Pharaoh came in person to him (Moses), humbly entreating him, his tall figure bent double,

  • کانچ ما کردیم ای سلطان مکن ** نیست ما را روی ایراد سخن
  • And said, “O (spiritual) sovereign, do not that which we did we have not the face to offer words (of excuse).

  • پاره پاره گردمت فرمان‌پذیر ** من بعزت خوگرم سختم مگیر
  • I will become obedient to thy command with every bit (of my body); I am accustomed to be held in honour: do not deal hardly with me.

  • هین بجنبان لب به رحمت ای امین ** تا ببندد این دهانه‌ی آتشین
  • Hark, move thy lips in mercy, O trusted one, that it (thy prayer) may shut this fiery mouth (of Divine anger).”

  • گفت یا رب می‌فریبد او مرا ** می‌فریبد او فریبنده‌ی ترا 3595
  • He (Moses) said, “O Lord, he is deceiving me; he is deceiving Thy deceiver.

  • بشنوم یا من دهم هم خدعه‌اش ** تا بداند اصل را آن فرع‌کش
  • Shall I hearken (to him) or shall I too give him deceit (in return), in order that that puller of the branch may recognise the root?

  • که اصل هر مکری و حیلت پیش ماست ** هر چه بر خاکست اصلش از سماست
  • For the root (origin) of every cunning and contrivance is with use: whatsoever is on the earth, its root (origin) is from Heaven.”

  • گفت حق آن سگ نیرزد هم به آن ** پیش سگ انداز از دور استخوان
  • God said (to Moses), “That cur (Pharaoh) is not worth even that: fling a bone to the cur from a distance.

  • هین بجنبان آن عصا تا خاکها ** وا دهد هرچه ملخ کردش فنا
  • Hark, shake the rod, so that the sods may give back whatever the locusts have destroyed,

  • وان ملخها در زمان گردد سیاه ** تا ببیند خلق تبدیل اله 3600
  • And let the locusts immediately become black, that the people may behold the transformation wrought by God;

  • که سببها نیست حاجت مر مرا ** آن سبب بهر حجابست و غطا
  • For I have no need of means: those means are (only) for the purpose of (serving as) a screen and covering,

  • تا طبیعی خویش بر دارو زند ** تا منجم رو با ستاره کند
  • To the end that the natural philosopher may attach himself to the drug; and that the astronomer may turn his face to the star;

  • تا منافق از حریصی بامداد ** سوی بازار آید از بیم کساد
  • And that the hypocrite, from greed, may come to market at daybreak for fear of (finding) no demand for his wares,

  • بندگی ناکرده و ناشسته روی ** لقمه‌ی دوزخ بگشته لقمه‌جوی
  • Without having performed his devotions or washed his face (whilst) seeking morsels (for himself) he has become a morsel for Hell.”

  • آکل و ماکول آمد جان عام ** هم‌چو آن بره‌ی چرنده از حطام 3605
  • The spirit of the vulgar is devouring and being devoured, like the lamb that feeds on hay.

  • می‌چرد آن بره و قصاب شاد ** کو برای ما چرد برگ مراد
  • The lamb is feeding, while the butcher rejoices, saying, “For our sake it feeds on the grass of (its) desire.”

  • کار دوزخ می‌کنی در خوردنی ** بهر او خود را تو فربه می‌کنی
  • In respect of food and drink thou art doing the work of Hell thou art fattening thyself for its (Hell’s) sake.

  • کار خود کن روزی حکمت بچر ** تا شود فربه دل با کر و فر
  • Do thine own work, feed on the daily bread of Wisdom, that the glorious heart (spirit) may become fat.

  • خوردن تن مانع این خوردنست ** جان چو بازرگان و تن چون ره‌زنست
  • Bodily eating and drinking is the obstacle to this (spiritual) eating and drinking: the spirit is like a merchant, while the body is like a highwayman.

  • شمع تاجر آنگهست افروخته ** که بود ره‌زن چو هیزم سوخته 3610
  • (Only) at the time when the highwayman is consumed like firewood is the candle of the spirit resplendent;

  • که تو آن هوشی و باقی هوش‌پوش ** خویشتن را گم مکن یاوه مکوش
  • For thou art (in reality) that (spiritual) intelligence, and (all) the rest (of thee) is a mask concealing the intelligence. Do not lose thy (real) self, do not strive in vain!

  • دانک هر شهوت چو خمرست و چو بنگ ** پرده‌ی هوشست وعاقل زوست دنگ
  • Know that every sensual desire is like wine and beng: it is a veil over the intelligence, and thereby the rational man is stupefied.

  • خمر تنها نیست سرمستی هوش ** هر چه شهوانیست بندد چشم و گوش
  • The intoxication of the intelligence is not (caused by) wine alone: whatsoever is sensual shuts the (spiritual) eye and ear.

  • آن بلیس از خمر خوردن دور بود ** مست بود او از تکبر وز جحود
  • Iblís was far removed from wine-drinking: he was drunken with pride and unbelief.

  • مست آن باشد که آن بیند که نیست ** زر نماید آنچ مس و آهنیست 3615
  • The drunken man is he who sees that which is not: (to him) what is (really) a piece of copper or iron appears to be gold.

  • این سخن پایان ندارد موسیا ** لب بجنبان تا برون روژد گیا
  • This discourse hath no end. (God said), “O Moses, move thy lips, that the herbage may spring forth.”

  • هم‌چنان کرد و هم اندر دم زمین ** سبز گشت از سنبل و حب ثمین
  • He (Moses) did so, and immediately the earth became green with hyacinths and costly grains.