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.”2590
که صفر بگذشت و شد ماه ربیع ** مژده‌ور باشم مر او را و شفیع
‘Ukkásha said, “Safar is past and gone.” He (Mohammed) said, “O mighty lion (valiant hero), Paradise is thine.”
گفت عکاشه صفر بگذشت و رفت ** گفت که جنت ترا ای شیر زفت
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.”
دیگری آمد که بگذشت آن صفر ** گفت عکاشه ببرد از مژده بر
Men, therefore, rejoice in the world's departing (from them), while these children rejoice in its abiding (with them).
پس رجال از نقل عالم شادمان ** وز بقااش شادمان این کودکان
Inasmuch as the blind bird did not see the sweet water, the briny water seems to it (like) Kawthar.
چونک آب خوش ندید آن مرغ کور ** پیش او کوثر نیامد آب شور
Thus was Moses enumerating the (gifts of) grace, saying, “The pure (liquor) of thy fortune will not be turned into dregs.”2595
هم‌چنین موسی کرامت می‌شمرد ** که نگردد صاف اقبال تو درد
He (Pharaoh) said, “Thou hast done well and spoken well, but (give me time) that I may take counsel with (my) good friend.”
گفت احسنت و نکو گفت ولیک ** تا کنم من مشورت با یار نیک
How Pharaoh took counsel with Ésiya (Ásiya) as to believing in Moses, on whom be peace.
مشورت کردن فرعون با ایسیه در ایمان آوردن به موسی علیه‌السلام
He related these words (of Moses) to Ésiya. She said, “Offer up thy soul to this, O black-hearted one,
باز گفت او این سخن با ایسیه ** گفت جان افشان برین ای دل‌سیه
At the back of this speech (of Moses) are many (Divine) favours: enjoy (them) quickly, O virtuous king!
بس عنایتهاست متن این مقال ** زود در یاب ای شه نیکو خصال
The hour of sowing is come: bravo, (what) a profitable sowing!” She said this and wept and became hot (in urging him).
وقت کشت آمد زهی پر سود کشت ** این بگفت و گریه کرد و گرم گشت
She sprang up from her place and said, “Blessed art thou! A sun has become a tiara for thee, O poor bald man.2600
بر جهید از جا و گفتا بخ لک ** آفتابی تاجر گشتت ای کلک
A cap in sooth covers the defect of the baldpate, especially when the cap is the sun and moon.
عیب کل را خود بپوشاند کلاه ** خاصه چون باشد کله خورشید و ماه
In that very chamber where thou heardest this (speech), how didst not thou say ‘Yes’ and (utter) a hundred expressions of praise?
هم در آن مجلس که بشنیدی تو این ** چون نگفتی آری و صد آفرین
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.
این سخن در گوش خورشید ار شدی ** سرنگون بر بوی این زیر آمدی
Dost thou understand at all what the promise is and what the gift is? God is showing solicitude for Iblís.
هیچ می‌دانی چه وعده‌ست و چه داد ** می‌کند ابلیس را حق افتقاد
When that gracious One called thee back so kindly, oh, ’tis a wonder how thy heart remained unmoved,2605
چون بدین لطف آن کریمت باز خواند ** ای عجب چون زهره‌ات بر جای ماند
(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.
زهره‌ات ندرید تا زان زهره‌ات ** بودی اندر هر دو عالم بهره‌ات
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).
زهره‌ای کز بهره‌ی حق بر درد ** چون شهیدان از دو عالم بر خورد
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 این عمی ** تا بماند لیک تا این حد چرا
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;
غافلی هم حکمتست و نعمتست ** تا نپرد زود سرمایه ز دست
But not (heedlessness) so great that it becomes an incurable sore and a poison to the spirit and intellect of one who is sick.2610
لیک نی چندانک ناسوری شود ** زهر جان و عقل رنجوری شود
Who, really, can find bazaars like this where with a single rose thou art buying (whole) roseries;
خود کی یابد این چنین بازار را ** که به یک گل می‌خری گلزار را
(Where) a hundred groves come (are offered) to thee in exchange for one seed, a hundred mines in exchange for one groat?
دانه‌ای را صد درختستان عوض ** حبه‌ای را آمدت صد کان عوض
Kána lilláh is the giving of that groat, in order that kána ’lláh lahú may come into (thy) hand;
کان لله دادن آن حبه است ** تا که کان‌الله له آید به دست
For this weak unstable hú (personality) was brought into being by the steadfast (permanent) hú of the Lord.
زآنک این هوی ضعیف بی‌قرار ** هست شد زان هوی رب پایدار