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
Otherwise, how should Moses deem it right that I make mention of anybody before thee?
ور نه موسی کی روا دارد که من ** پیش تو یاد آورم از هیچ تن
Our covenant hath been broken hundreds and thousands of times; Thy covenant, like a mountain, stands firm and stable.2495
عهد ما بشکست صد بار و هزار ** عهد تو چون کوه ثابت برقرار
Our covenant is straw and subject to every wind (of passion); Thy covenant is a mountain, and even more than a hundred mountains.
عهد ما کاه و به هر بادی زبون ** عهد تو کوه و ز صد که هم فزون
By the truth of that power (which is Thine), have some mercy upon our mutability, O Ruler of (all) mutations!
حق آن قوت که بر تلوین ما ** رحمتی کن ای امیر لونها
We have seen ourselves (as we really are) and our shame. Put us not to further trial, O King,
خویش را دیدیم و رسوایی خویش ** امتحان ما مکن ای شاه بیش
So that (by sparing us) Thou wilt have concealed other disgraces, O Bounteous One whose help we implore!
تا فضیحتهای دیگر را نهان ** کرده باشی ای کریم مستعان
Thou art infinite in beauty and perfection; we are infinite in wrongness and error.2500
بیحدی تو در جمال و در کمال ** در کژی ما بیحدیم و در ضلال
Direct Thy infinity, O Bounteous One, upon the infinite wrongness of a handful of vile wretches (such as we are).
بیحدی خویش بگمار ای کریم ** بر کژی بیحد مشتی لئیم
Oh, come, for of our cloth-piece (only) a single thread remains we were a city, and (only) a single wall remains.
هین که از تقطیع ما یک تار ماند ** مصر بودیم و یکی دیوار ماند
(Save) the remnant, (save) the remnant, O Sovereign, that the soul of the Devil may not rejoice entirely––
البقیه البقیه ای خدیو ** تا نگردد شاد کلی جان دیو
Not for our sakes, (but) for the sake of the primal grace through which Thou didst seek out them that had lost the way.
بهر ما نه بهر آن لطف نخست ** که تو کردی گمرهان را باز جست
As Thou hast shown Thy power, (so now) show Thy mercy, O Thou who hast implanted feelings of mercy in flesh and fat.2505
چون نمودی قدرتت بنمای رحم ** ای نهاده رحمها در لحم و شحم
If this prayer increase Thy wrath, do Thou teach (us) to pray, O Lord,
این دعا گر خشم افزاید ترا ** تو دعا تعلیم فرما مهترا
Even as, (when) Adam fell from Paradise, Thou gavest him (leave) to turn (in penitence) toward Thee, so that he escaped from the ugly Devil.”
آن چنان کادم بیفتاد از بهشت ** رجعتش دادی که رست از دیو زشت
Who is the Devil that he should surpass Adam and win the game from him on such a board?
دیو که بود کاو ز آدم بگذرد ** بر چنین نطعی از او بازی برد
In truth, it all turned out to Adam’s advantage: that guile became a curse to the envious one.
در حقیقت نفع آدم شد همه ** لعنت حاسد شده آن دمدمه
He (the Devil) saw one game, (but) he did not see two hundred games (which he should lose): therefore he cut down the supports of his own house.2510
بازیی دید و دو صد بازی ندید ** پس ستون خانهی خود را برید
He set fire by night to the cornfield of others; (meanwhile) O wind, drive the fire into his field!
آتشی زد شب به کشت دیگران ** باد آتش را به کشت او بران
The (Divine) curse was a blind to the Devil, so that he regarded that trickery (of his) as harm to (his) enemy.
چشم بندی بود لعنت دیو را ** تا زیان خصم دید آن ریو را
The (Divine) curse is that which makes him (any one) see falsely, and makes him envious, self-conceited, and malicious,
لعنت این باشد که کژبینش کند ** حاسد و خود بین و پر کینش کند
To the end that he may not know that whoever does evil, it (that evil) will at last come back and smite him.
تا نداند که هر آن که کرد بد ** عاقبت باز آید و بر وی زند
He sees all the master-moves invertedly: (hence) they result in check-mate to him and (in) failure and defeat.2515
جمله فرزین بندها بیند بعکس ** مات بر وی گردد و نقصان و وکس
(The curse blinds him), because, if he regard himself as naught, (if) he regard the wound (his moral and spiritual blindness) as deadly and festering,
ز انکه گر او هیچ بیند خویش را ** مهلک و ناسور بیند ریش را
Pain will arise from such looking within, and the pain will bring him out from the veil (of self-conceit).
درد خیزد زین چنین دیدن درون ** درد او را از حجاب آرد برون
Until mothers are overtaken by the pains of childbirth, the child finds no way to be born.
تا نگیرد مادران را درد زه ** طفل در زادن نیابد هیچ ره
This (God-given) trust is in the heart, and the heart is pregnant (with it): these counsels (of the prophets and saints) are like the midwife.
این امانت در دل و دل حامله ست ** این نصیحتها مثال قابله ست
The midwife may say that the woman has no pain; (but) pain is necessary, pain is (makes) a way for the child (to be born).2520
قابله گوید که زن را درد نیست ** درد باید درد کودک را رهی است
He that is without pain is a brigand, because to be without pain is to say “I am God.”
آن که او بیدرد باشد ره زن است ** ز انکه بیدردی انا الحق گفتن است
To say that “I” out of the (proper) time is a curse (to the speaker); to say that “I” at the (proper) time is a mercy (from God).
آن انا بیوقت گفتن لعنت است ** آن انا در وقت گفتن رحمت است
The “I” of Mansúr (Halláj) certainly became a mercy; the “I” of Pharaoh became a curse. Mark (this)!
آن انا منصور رحمت شد یقین ** آن انا فرعون لعنت شد ببین
Consequently, it is incumbent (on us) to behead every untimely bird (every cock that crows too soon), in order to give notice (warning).
لاجرم هر مرغ بیهنگام را ** سر بریدن واجب است اعلام را
What is “beheading”? Killing the fleshly soul in the holy (spiritual) war, and renouncing heat (sensual appetite).2525
سر بریدن چیست کشتن نفس را ** در جهاد و ترک گفتن نفس را
Just as you would extract the scorpion’s sting in order that it might be saved from being killed,
آن چنان که نیش کژدم بر کنی ** تا که یابد او ز کشتن ایمنی
(Or) pull out the venomous fang of a snake, in order that the snake might escape from the calamity of being stoned (to death).
بر کنی دندان پر زهری ز مار ** تا رهد مار از بلای سنگسار
Nothing will slay the fleshly soul except the shadow (protection) of the Pír: grasp tightly the skirt of that slayer of the flesh.
هیچ نکشد نفس را جز ظل پیر ** دامن آن نفس کش را سخت گیر
When you grasp (it) tightly, that is (done by) the aid of Him (God): whatever strength comes into you is (the effect of) His drawing (you towards Him).
چون بگیری سخت آن توفیق هوست ** در تو هر قوت که آید جذب اوست
Know that true is (the text) thou didst not throw when thou threwest: whatsoever the soul soweth is from the Soul of the soul.2530
ما رمیت إذ رمیت راست دان ** هر چه کارد جان بود از جان جان
He is the One that takes the hand (to help), and (He is) burden-bearing (long-suffering): have hope, from moment to moment, of (receiving) that breath (of inspiration) from Him.
دست گیرنده وی است و بردبار ** دمبهدم آن دم از او امید دار
‘Tis no harm if you have remained long without Him: you have read that He is long in gripping (sinners), (though) gripping (them) tight.