Take our hands (help us); buy (redeem) us from our hands (self-existence); lift the veil (between Thee and us), and do not tear our veil (do not expose us to shame).
دست گیر از دست ما ما را بخر ** پرده را بردار و پردهی ما مدر
Redeem us from this filthy self (nafs): its knife has reached our bones.2445
باز خر ما را از این نفس پلید ** کاردش تا استخوان ما رسید
Who will loose these strong chains from helpless ones like us, O king uncrowned and unthroned?
از چو ما بیچارگان این بند سخت ** کی گشاید ای شه بیتاج و تخت
Who except (Thee in) Thy bounty, O Loving One, can loose such a heavy lock?
این چنین قفل گران را ای ودود ** کی تواند جز که فضل تو گشود
Let us turn our heads from ourselves towards Thee, inasmuch as Thou art nigher unto us than we (unto ourselves).
ما ز خود سوی که گردانیم سر ** چون تویی از ما به ما نزدیکتر
Even this prayer is Thy gift and lesson (to us); else, wherefore has a rose-bed grown in an ash-pit?
این دعا هم بخشش و تعلیم تست ** گر نه در گلخن گلستان از چه رست
Save through Thy munificence, ’tis impossible to convey understanding and reason into the midst of blood and entrails.2450
در میان خون و روده فهم و عقل ** جز ز اکرام تو نتوان کرد نقل
This flowing light (proceeds) from two pieces of fat (the two eyeballs): their waves of light reach up to the sky.
از دو پارهی پیه این نور روان ** موج نورش میزند بر آسمان
The piece of flesh which is the tongue—from it the flood of Wisdom is flowing, like a stream,
گوشت پاره که زبان آمد از او ** میرود سیلاب حکمت همچو جو
Towards a cavity, whereof the name is “ears,” up to the orchard of the (rational) soul, whereof the fruit is intellections.
سوی سوراخی که نامش گوشهاست ** تا بباغ جان که میوهاش هوشهاست
Its main course is the highway of the orchard of souls; the orchards and gardens of the world are its branches.
شاه راه باغ جانها شرع اوست ** باغ و بستانهای عالم فرع اوست
That, that, is the source and fountainhead of joy: quick, recite (the text), (gardens) beneath which flow the rivers.2455
اصل و سرچشمهی خوشی آن است آن ** زود تجری تحتها الأنهار خوان
Conclusion of the admonishment given by the Prophet, God bless and save him, to the sick man.
تتمهای نصیحت رسول صلی الله علیه و آله بیمار را
The Prophet said to the sick man, when he visited (his) suffering friend,
گفت پیغمبر مر آن بیمار را ** چون عیادت کرد یار زار را
“Maybe you have made a prayer of some (peculiar) sort, and from ignorance have (as it were) eaten some poisoned food.
که مگر نوعی دعایی کردهای ** از جهالت زهربایی خوردهای
Bring to mind what (sort of) a prayer you said when you were being vexed by the guile of the fleshly soul.”
یاد آور چه دعا میگفتهای ** چون ز مکر نفس میآشفتهای
He answered, “I do not remember; but direct a (spiritual) influence towards me, and it (the prayer) will come to my memory in a moment.”
گفت یادم نیست الا همتی ** دار با من یادم آید ساعتی
Through the light-giving presence of Mustafá (Mohammed), that prayer came into his mind;2460
از حضور نور بخش مصطفا ** پیش خاطر آمد او را آن دعا
(From) the aspiration of the Prophet who dwells in light there came into his mind that which had been lost;
همت پیغمبر روشنکده ** پیش خاطر آمدش آن گم شده
Through the window which is between heart and heart flashed the light that separates truth and falsehood.
تافت ز آن روزن که از دل تا دل است ** روشنی که فرق حق و باطل است
He said, “Look now, I have remembered, O Prophet, the prayer which I, impertinent fool, spoke.
گفت اینک یادم آمد ای رسول ** آن دعا که گفتهام من بو الفضول
When I was being caught in (the toils of) sin, and drowning (therein) was clutching at straws––
چون گرفتار گنه میآمدم ** غرقه دست اندر حشایش میزدم
(Whilst) there was coming from thee to sinners a threat and menace of punishment exceedingly severe––2465
از تو تهدید و وعیدی میرسید ** مجرمان را از عذاب بس شدید
(And) I was becoming agitated, and there was no help (for me), (since) there were chains made fast and a lock not (to be) opened:
مضطرب میگشتم و چاره نبود ** بند محکم بود و قفل ناگشود
Neither room for patience nor means of flight, neither hope of repenting nor opportunity for rebelling
نی مقام صبر و نه راه گریز ** نی امید توبه نه جای ستیز
I, like Hárút and Márút was crying in sorrow, ‘Alas!’ and saying, ‘O my Creator!’”
من چو هاروت و چو ماروت از حزن ** آه میکردم که ای خلاق من
Because of the dangers (of the Last Judgement) Hárút and Márút openly chose the pit of Babylon,
از خطر هاروت و ماروت آشکار ** چاه بابل را بکردند اختیار
So that they might suffer here (in this world) the punishment of the world to come; and they are cunning and intelligent and magician-like.2470
تا عذاب آخرت اینجا کشند ** گربزند و عاقل و ساحروشاند
They acted well, and ‘twas fitly done: the pain of smoke is lighter than (that of) fire.
نیک کردند و بجای خویش بود ** سهلتر باشد ز آتش رنج دود
The pain of that (future) world is beyond description; light is the pain of this world beside it.
حد ندارد وصف رنج آن جهان ** سهل باشد رنج دنیا پیش آن
Oh, happy he that wages a holy war (of self-mortification), and puts a restraint upon the body and deals justice (against it),
ای خنک آن کاو جهادی میکند ** بر بدن زجری و دادی میکند
And, in order that he may be delivered from the pain of that world, lays upon himself this pain of serving God.
تا ز رنج آن جهانی وارهد ** بر خود این رنج عبادت مینهد
“I was saying, ‘O Lord, quickly inflict on me in this world that punishment,2475
من همیگفتم که یا رب آن عذاب ** هم در این عالم بران بر من شتاب
So that I may have exemption (from it) in yonder world.’ About such-like a request was I knocking at the door .
تا در آن عالم فراغت باشدم ** در چنین درخواست حلقه میزدم
(Thereupon) such a (painful) sickness as this appeared in me: through pain my soul was deprived of rest.
این چنین رنجوریی پیدام شد ** جان من از رنج بیآرام شد
I have been left without power to perform my dhikr (commemoration of God) and litanies: I have become unconscious of myself and of (all) good and ill.
ماندهام از ذکر و از اوراد خود ** بیخبر گشتم ز خویش و نیک و بد
If I had not now beheld thy face, O thou whose scent is fortunate and blessed,
گر نمیدیدم کنون من روی تو ** ای خجسته وی مبارک بوی تو
I should have passed altogether from the bondage (of this life). Thou in kingly fashion hast bestowed on me this sympathy.”2480
میشدم از دست من یک بارگی ** کردیم شاهانه این غم خوارگی
Said the Prophet, “Hey! do not offer this prayer again: do not dig yourself up from root and base.
گفت هیهی این دعا دیگر مکن ** بر مکن تو خویش را از بیخ و بن
What strength have you, O wretched ant, to endure that He should lay on you such a lofty mountain?”
تو چه طاقت داری ای مور نژند ** که نهد بر تو چنان کوه بلند
He answered, “O Sultan, I repent (and vow) that in no wise will I (henceforth) brag recklessly.
گفت توبه کردم ای سلطان که من ** از سر جلدی نه لافم هیچ فن
This world is the Desert (of the Israelites), and thou art Moses, and we because of (our) sin remain in the Desert in tribulation.
این جهان تیه است و تو موسی و ما ** از گنه در تیه مانده مبتلا
We are wayfaring for years, and at the end we are still held captive in the first stage (of the journey).2485
سالها ره میرویم و در اخیر ** همچنان در منزل اول اسیر
If the heart of Moses were pleased with us, there would be shown (to us) the way through the Desert and the (farthest) border (thereof);
گر دل موسی ز ما راضی بدی ** تیه را راه و کران پیدا شدی
And if he were wholly disgusted with us, how by any means would trays of food come to us from heaven?
ور به کل بیزار بودی او ز ما ** کی رسیدی خوانمان هیچ از سما
How would springs gush from a rock, (and how) would there be security for our lives in the desert?
کی ز سنگی چشمهها جوشان شدی ** در بیابانمان امان جان شدی
Nay, truly, fire would come instead of trays: flames would beat upon us in this abode.
بل به جای خوان خود آتش آمدی ** اندر این منزل لهب بر ما زدی
Forasmuch as Moses has become of two minds concerning us, he is sometimes our enemy and sometimes our friend.2490
چون دو دل شد موسی اندر کار ما ** گاه خصم ماست گاهی یار ما
His anger sets fire to our goods; his clemency averts the arrow of affliction.
خشمش آتش میزند در رخت ما ** حلم او رد میکند تیر بلا
When (how) may it be that anger shall again become clemency? This is not extraordinary (as proceeding) from thy grace, O venerable one.
کی بود که حلم گردد خشم نیز ** نیست این نادر ز لطفت ای عزیز
To praise any one present is (a cause of) embarrassment; on this account I am purposely using the name of Moses, like this.
مدح حاضر وحشت است از بهر این ** نام موسی میبرم قاصد چنین