It replied, “God taught (me), then Gabriel: I am Gabriel's accompanist in (this) declaration.”3225
گفت حق آموخت آنگه جبرئیل ** در بیان با جبرئیلم من رسیل
She said, “Where (is Gabriel)?” It replied, “Above thy head: dost not thou see? Turn thine eye aloft.
گفت کو گفتا که بالای سرت ** می‌نبینی کن به بالا منظرت
Gabriel is standing above thee: to me he has become a guide in a hundred diverse ways.”
ایستاده بر سر تو جبرئیل ** مر مرا گشته به صد گونه دلیل
She said, “Dost thou see (him)?” “Yes,” it replied; “(I see him) shining above thee like a perfect full-moon.
گفت می‌بینی تو گفتا که بلی ** بر سرت تابان چو بدری کاملی
He is teaching me the qualities of the Prophet and delivering me by means of that sublimity from this degradation.”
می‌بیاموزد مرا وصف رسول ** زان علوم می‌رهاند زین سفول
Then said the Prophet to it (the infant), “O sucking child, what is thy name? Say (it) forth and comply (with my request).”3230
پس رسولش گفت ای طفل رضیع ** چیست نامت باز گو و شو مطیع
“‘Abdu ’l-‘Azíz,” said the child, “is my name with God; (but) ‘Abd-i ‘Uzzá with this handful of reprobates.
گفت نامم پیش حق عبدالعزیز ** عبد عزی پیش این یک مشت حیز
I am clear and free and quit of ‘Uzzá, (I swear it) by the truth of Him who gave thee this prophethood.”
من ز عزی پاک و بیزار و بری ** حق آنک دادت این پیغامبری
The two months old child, (illumined) like the full-moon, pronounced the discourse of an adult, as those who occupy the seat of honour.
کودک دو ماهه همچون ماه بدر ** درس بالغ گفته چون اصحاب صدر
Then at that instant arrived balm from Paradise, so that the brain of child and mother drew in the scent.
پس حنوط آن دم ز جنت در رسید ** تا دماغ طفل و مادر بو کشید
Both (of them) were saying, “For fear of falling (from that high estate), ’tis best to surrender one's soul to the scent of this balm.”3235
هر دو می‌گفتند کز خوف سقوط ** جان سپردن به برین بوی حنوط
As for that one whom God endows with knowledge, things inanimate and growing (living) utter a hundred expressions of belief in him.
آن کسی را کش معرف حق بود ** جامد و نامیش صد صدق زند
As for that one whom God protects, birds and fish become his guardians.
آنکسی را کش خدا حافظ بود ** مرغ و ماهی مر ورا حارس شود
How an eagle seized the boot of the Prophet, on whom be peace, and carried it into the air and turned it upside down, and how a black serpent dropped down from the boot.
ربودن عقاب موزه‌ی مصطفی علیه السلام و بردن بر هوا و نگون کردن و از موزه مار سیاه فرو افتادن
They were thus engaged, when Mustafá (Mohammed) heard from aloft the call to the ritual prayer.
اندرین بودند کواز صلا ** مصطفی بشنید از سوی علا
He asked for water and renewed the ablution: he washed his hands and face with that cold water.
خواست آبی و وضو را تازه کرد ** دست و رو را شست او زان آب سرد
He washed both his feet and gave attention to (was about to take) his boot: a boot-snatcher carried off the boot.3240
هر دو پا شست و به موزه کرد رای ** موزه را بربود یک موزه‌ربای
That man of sweet address moved his hand towards the boot: an eagle snatched the boot from his hand,
دست سوی موزه برد آن خوش‌خطاب ** موزه را بربود از دستش عقاب
And bore it away into the air, (swift) as the wind; then she turned it upside down, and a serpent dropped from it.
موزه را اندر هوا برد او چو باد ** پس نگون کرد و از آن ماری فتاد
From the boot dropped a black serpent: on account of that (Divine) care (for the Prophet) the eagle became his benevolent friend.
در فتاد از موزه یک مار سیاه ** زان عنایت شد عقابش نیکخواه
Then the eagle brought back the boot and said, “Come, take it and go to prayers.
پس عقاب آن موزه را آورد باز ** گفت هین بستان و رو سوی نماز
I did this presumptuous act from necessity: I am abashed by (my feeling of) reverence (for thee).3245
از ضرورت کردم این گستاخیی ** من ز ادب دارم شکسته‌شاخیی
Woe to him that steps (behaves) presumptuously without necessity (and only) because vain desire authorises him!”
وای کو گستاخ پایی می‌نهد ** بی ضرورت کش هوا فتوی دهد
Then the Prophet thanked her (the eagle) and said, “I deemed this (act of thine) rudeness, but it really was kindness.
پس رسولش شکر کرد و گفت ما ** این جفا دیدیم و بود این خود وفا
Thou didst carry off the boot, and I was perturbed: thou took’st away my grief, and I was aggrieved.
موزه بربودی و من درهم شدم ** تو غمم بردی و من در غم شدم
Although God hath shown to me every unseen thing, at that moment my heart was occupied with myself.”
گرچه هر غیبی خدا ما را نمود ** دل در آن لحظه به خود مشغول بود
She (the eagle) said, “Far be it from thee that forgetfulness grew up in thee: my seeing that invisible thing is (from) thy reflexion.3250
گفت دور از تو که غفلت در تو رست ** دیدنم آن غیب را هم عکس تست
(If) I, in the air, see the serpent in the boot, ’tis not of myself, ’tis thy reflexion, O Mustafá.”
مار در موزه ببینم بر هوا ** نیست از من عکس تست ای مصطفی
The reflexion of the man of light is wholly resplendent; the reflexion of the man of darkness is wholly (like) a bath-stove (ash-heap).
عکس نورانی همه روشن بود ** عکس ظلمانی همه گلخن بود
The reflexion of the servant of God is wholly luminous; the reflexion of the stranger (to God) is wholly blindness.
عکس عبدالله همه نوری بود ** عکس بیگانه همه کوری بود
Know every one's reflexion: see (it plainly), O my soul. (Then) ever sit beside the congener whom thou desirest.
عکس هر کس را بدان ای جان ببین ** پهلوی جنسی که خواهی می‌نشین
The right way of taking a lesson from this story and knowing with certainty that “verily, together with hardship there is ease.”
وجه عبرت گرفتن ازین حکایت و یقین دانستن کی ان مع العسر یسرا
That tale is a lesson to thee, O my soul, to the end that thou mayst acquiesce in the decree of God;3255
عبرتست آن قصه ای جان مر ترا ** تا که راضی باشی در حکم خدا
So that thou wilt be quick to understand and wilt have good thoughts (of God) when thou seest a calamity (befall thee) of a sudden.
تا که زیرک باشی و نیکوگمان ** چون ببینی واقعه‌ی بد ناگهان
(While) others turn pale from dread of it, thou (wilt be) laughing in the hour of gain or loss, like the rose.
دیگران گردند زرد از بیم آن ** تو چو گل خندان گه سود و زیان
Because the rose, though thou tear it petal by petal, does not leave off laughing and does not become bent (with grief).
“Why,” it says, “should I fall into grief on account of a thorn? Indeed I have brought laughter (into my possession) by means of the thorn.”
گوید از خاری چرا افتم بغم ** خنده را من خود ز خار آورده‌ام
Whatsoever by (Divine) destiny becomes lost to thee, know for sure that it has redeemed thee from affliction.3260
هرچه از تو یاوه گردد از قضا ** تو یقین دان که خریدت از بلا
(Some one asked), “What is Súfism?” He (the Shaykh) said, “To feel joy in the heart at the coming of sorrow.”
ما التصوف قال وجدان الفرح ** فی الفاد عند اتیان الترح
Regard His chastisement as the eagle which carried off the boot from that man of excellent disposition,
آن عقابش را عقابی دان که او ** در ربود آن موزه را زان نیک‌خو
That she might save his foot from the serpent's bite. Oh, happy is the understanding that is undimmed.
تا رهاند پاش را از زخم مار ** ای خنک عقلی که باشد بی غبار
He (God) hath said, “Grieve not for that which escapeth you,” if the wolf come and destroy your sheep,
گفت لا تاسوا علی ما فاتکم ** ان اتی السرحان واردی شاتکم
For that (God-sent) affliction keeps off great afflictions, and that loss prevents huge losses.3265
کان بلا دفع بلاهای بزرگ ** و آن زیان منع زیانهای سترگ
How a certain man demanded of Moses (that he should teach him) the language of the beasts and birds.
استدعاء آن مرد از موسی زبان بهایم با طیور
A young man said to Moses, “Teach me the language of the animals,
گفت موسی را یکی مرد جوان ** که بیاموزم زبان جانوران
That perchance from the voice of animals and wild beasts I may get a lesson concerning my religion.
تا بود کز بانگ حیوانات و دد ** عبرتی حاصل کنم در دین خود
Since the languages of the sons of Adam are entirely for the sake of (acquiring) water and bread and renown,
چون زبانهای بنی آدم همه ** در پی آبست و نان و دمدمه
It may be that the animals have a different care, (namely), that of taking thought for the hour of passing away (from this world).”
بوک حیوانات را دردی دگر ** باشد از تدبیر هنگام گذر
“Begone,” said Moses; “abandon this vain desire, for this (desire) holds (involves) much danger before and behind.3270
گفت موسی رو گذر کن زین هوس ** کین خطر دارد بسی در پیش و پس
Seek the lesson and the (spiritual) wakefulness (which you want) from God, not from books and speech and words and lips.”
عبرت و بیداری از یزدان طلب ** نه از کتاب و از مقال و حرف و لب
The man became more eager in consequence of the refusal which he (Moses) made to him: a man always becomes more eager from being refused (what he craves).
گرم‌تر شد مرد زان منعش که کرد ** گرم‌تر گردد همی از منع مرد
He said, “O Moses, since thy light has shone forth, whatever was a thing has gained (its) thinginess from thee.
گفت ای موسی چو نور تو بتافت ** هر چه چیزی بود چیزی از تو یافت
’Tis not worthy of thy bounty, O generous one, to disappoint me of this object of desire.
مر مرا محروم کردن زین مراد ** لایق لطفت نباشد ای جواد