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
At this time thou art the vicegerent of God: it will be despair (for me) if thou prevent me.”3275
این زمان قایم مقام حق توی ** یاس باشد گر مرا مانع شوی
Moses said, “O Lord, surely the stoned (accursed) Devil has subdued this simple man.
گفت موسی یا رب این مرد سلیم ** سخره کردستش مگر دیو رجیم
If I teach him, it will be harmful to him; and if I do not teach him, he will become faint-hearted.”
گر بیاموزم زیان‌کارش بود ** ور نیاموزم دلش بد می‌شود
He (God) said, “Teach him, O Moses, for We in our loving-kindness never have rejected (any one's) prayer.”
گفت ای موسی بیاموزش که ما ** رد نکردیم از کرم هرگز دعا
He (Moses) said, “O Lord, he will feel repentance and gnaw his hands and rend his garments.
گفت یا رب او پشیمانی خورد ** دست خاید جامه‌ها را بر درد
Power is not suitable to every one: weakness is the best stock-in-trade for the devout.”3280
نیست قدرت هر کسی را سازوار ** عجز بهتر مایه‌ی پرهیزکار
For this reason poverty is everlasting glory, since the hand that cannot reach (to objects of desire) is left with fear of God (and nothing else).
فقر ازین رو فخر آمد جاودان ** که به تقوی ماند دست نارسان
Riches and the rich are spurned (by God) because acts of self-denial are relinquished by power.
زان غنا و زان غنی مردود شد ** که ز قدرت صبرها بدرود شد
Weakness and poverty are security for a man against the tribulation of the covetous and anxious (fleshly) soul.
آدمی را عجز و فقر آمد امان ** از بلای نفس پر حرص و غمان
That anxiety arises from the wanton desires to which that (man who falls a) prey to the ghoul has become habituated.
آن غم آمد ز آرزوهای فضول ** که بدان خو کرده است آن صید غول
The eater of clay has a desire for clay: rose-flavoured sugar is indigestible for that wretched man.3285
آرزوی گل بود گل‌خواره را ** گلشکر نگوارد آن بیچاره را
How Revelation came from God most High to Moses that he should teach him the thing demanded by him, or part of it.
وحی آمدن از حق تعالی به موسی کی بیاموزش چیزی کی استدعا کند یا بعضی از آن
God said, “Do thou grant his need: let him have a free hand to choose (good or evil).”
گفت یزدان تو بده بایست او ** برگشا در اختیار آن دست او
Choice (free-will) is the salt of devotion; otherwise (there would be no merit): this celestial sphere revolves involuntarily;
اختیار آمد عبادت را نمک ** ورنه می‌گردد بناخواه این فلک
(Hence) its revolution has neither reward nor punishment, for free-will is (accounted) a merit at the time of the Reckoning.
گردش او را نه اجر و نه عقاب ** که اختیار آمد هنر وقت حساب
All created beings indeed are glorifiers (of God), (but) that compulsory glorification is not wage-earning.
جمله عالم خود مسبح آمدند ** نیست آن تسبیح جبری مزدمند
“Put a sword in his hand, pull him away from weakness (incapacity to choose), so that he may become (either) a holy warrior or a brigand,3290
تیغ در دستش نه از عجزش بکن ** تا که غازی گردد او یا راه‌زن
Because We have honoured Man by (the gift of) free-will: half (of him) is honeybee, half is snake.”
زانک کرمنا شد آدم ز اختیار ** نیم زنبور عسل شد نیم مار
The true believers are a store of honey, like the bee; the infidels, in sooth, are a store of poison, like the snake,
مومنان کان عسل زنبوروار ** کافران خود کان زهری همچو مار
Because the true believer ate choice herbs, so that, like a bee, his spittle became (a means of giving) life;
زانک مومن خورد بگزیده نبات ** تا چو نحلی گشت ریق او حیات
(While), again, the infidel drank sherbet of filthy water: accordingly from his nourishment poison appeared in him.
باز کافر خورد شربت از صدید ** هم ز قوتش زهر شد در وی پدید
Those inspired by God are the fountain of life; those allured by the enticements of sensuality are the poison of death.3295
اهل الهام خدا عین الحیات ** اهل تسویل هوا سم الممات
In the world this praise and “well done!” and “bravo!” are (bestowed) in virtue of free-will and watchful attention.
در جهان این مدح و شاباش و زهی ** ز اختیارست و حفاظ آگهی
All profligates, when they are in prison, become devout and ascetic and invokers of God.
جمله رندان چونک در زندان بوند ** متقی و زاهد و حق‌خوان شوند
When the power (to act freely) is gone, the work becomes unsaleable (worthless). Take heed lest Doom seize the capital (which thou hast).
چونک قدرت رفت کاسد شد عمل ** هین که تا سرمایه نستاند اجل
The power (of free action) is thy profit-earning capital. Hark, watch over the moment of power and observe (it well)!
قدرتت سرمایه‌ی سودست هین ** وقت قدرت را نگه دار و ببین
Man rides on the steed of “We have honoured (the sons of Adam)”: the reins of free-will are in the hand of his intelligence.3300
آدمی بر خنگ کرمنا سوار ** در کف درکش عنان اختیار
Once more did Moses admonish him kindly, saying, “The thing thou desirest will make thy face pale.
باز موسی داد پند او را بمهر ** که مرادت زرد خواهد کرد چهر
Abandon this vain passion and be afraid of God: the Devil has schooled thee for the purpose of deception.”
ترک این سودا بگو وز حق بترس ** دیو دادستت برای مکر درس
How that seeker was content to be taught the language of domestic fowls and dogs, and how Moses, on whom be peace; complied with his request.
قانع شدن آن طالب به تعلیم زبان مرغ خانگی و سگ و اجابت موسی علیه السلام
He said, “At any rate (teach me) the language of the dog which is at the door and the language of the domestic fowl which has wings.”
گفت باری نطق سگ کو بر درست ** نطق مرغ خانگی کاهل پرست
“Hark,” said Moses, “thou knowest (best)! Go, it (the fulfilment of thy wish) has arrived: the language of both of these will be revealed to thee.”
گفت موسی هین تو دانی رو رسید ** نطق این هر دو شود بر تو پدید
At daybreak, in order to make trial, he stood waiting on the threshold.3305
بامدادان از برای امتحان ** ایستاد او منتظر بر آستان
The maid-servant shook the table-cloth, and a piece of bread, the remnants of last night's meal, fell out.
خادمه سفره بیفشاند و فتاد ** پاره‌ای نان بیات آثار زاد
A cock snatched it up as (though it were) the stake (in a race). The dog said, “You have done injustice-to me. Begone!
در ربود آن را خروسی چون گرو ** گفت سگ کردی تو بر ما ظلم رو
You can eat a grain of corn, while I am unable to eat grains in my abode.
دانه‌ی گندم توانی خورد و من ** عاجزم در دانه خوردن در وطن
You can eat corn and barley and the rest of the grains, while I cannot, O jubilant one.
گندم و جو را و باقی حبوب ** می‌توانی خورد و من نه ای طروب