He was rubbing his face in the dust from fear, saying, “Save me from this (doom), O Kalím!”
رو همی‌مالید در خاک او ز بیم ** که مرا فریاد رس زین ای کلیم
He (Moses) said, “Go, sell thyself and escape! Since thou hast become expert (in avoiding loss), jump out of the pit (of death)!
گفت رو بفروش خود را و بره ** چونک استا گشته‌ای بر جه ز چه
Throw the loss upon true believers! Make thy purses and scrips double (in size)!3370
بر مسلمانان زیان انداز تو ** کیسه و همیانها را کن دوتو
I beheld in the brick this destiny which to thee became visible (only) in the mirror.
من درون خشت دیدم این قضا ** که در آیینه عیان شد مر ترا
The intelligent man sees with his heart the end (final result) at the first (in the beginning); he that is lacking in knowledge sees it (only) at the end.”
عاقل اول بیند آخر را بدل ** اندر آخر بیند از دانش مقل
Once more he (the doomed man) made lamentation, saying, “O thou who hast goodly qualities, do not beat me on the head, do not rub into my face (the sin I have committed).
باز زاری کرد کای نیکوخصال ** مر مرا در سر مزن در رو ممال
That (sin) issued from me because I was unworthy: do thou give good recompense to my unworthy (action).”
از من آن آمد که بودم ناسزا ** ناسزایم را تو ده حسن الجزا
He (Moses) said, “An arrow sped from the (archer's) thumb-stall, my lad: ’tis not the rule that it should come back to the source (the place whence it started);3375
گفت تیری جست از شست ای پسر ** نیست سنت کید آن واپس به سر
But I will crave of (God's) good dispensation that thou mayst take the Faith away with thee at that time (of departing from the world).
لیک در خواهم ز نیکوداوری ** تا که ایمان آن زمان با خود بری
When thou hast taken the Faith away (with thee), thou art living: when thou goest with the Faith, thou art enduring (for ever).”
چونک ایمان برده باشی زنده‌ای ** چونک با ایمان روی پاینده‌ای
At the same instant the Khwája became indisposed, so that he felt qualms, and they brought the basin.
هم در آن دم حال بر خواجه بگشت ** تا دلش شوریده و آوردند طشت
’Tis the qualms of death, not indigestion: how should vomiting avail thee, O foolish ill-fortuned man?
شورش مرگست نه هیضه‌ی طعام ** قی چه سودت دارد ای بدبخت خام
Four persons carried him to his house: he was rubbing (one) leg on the back of (the other) leg.3380
چار کس بردند تا سوی وثاق ** ساق می‌مالید او بر پشت ساق
(If) you hearken not to the counsel of (a) Moses and show disrespect, you dash yourself against a sword of steel.
The sword feels no shame (to restrain it) from (taking) your life: this is your own (fault), O brother, your own (fault).
شرم ناید تیغ را از جان تو ** آن تست این ای برادر آن تو
How Moses prayed for that person, that he might depart from the world (die) in the Faith.
دعاکردن موسی آن شخص را تا بایمان رود از دنیا
At dawn Moses began (his) orison, saying, “O God, do not take the Faith from him, do not carry it away!
موسی آمد در مناجات آن سحر ** کای خدا ایمان ازو مستان مبر
Act in royal fashion, forgive him, for he has erred and behaved with impudence and transgressed exceedingly.
پادشاهی کن برو بخشا که او ** سهو کرد و خیره‌رویی و غلو
I said to him, ‘This knowledge is not meet for thee,’ (but) he deemed my words a thwarting (of his desire) and vain.”3385
گفتمش این علم نه درخورد تست ** دفع پندارید گفتم را و سست
That one lays hands on the dragon (and that one alone) whose hand makes the rod a dragon.
دست را بر اژدها آنکس زند ** که عصا را دستش اژدرها کند
To learn the secret of the Unseen is fitting for him (alone) who can seal his lips (and refrain) from speech.
سر غیب آن را سزد آموختن ** که ز گفتن لب تواند دوختن
None but the water-fowl is proper for the sea. Understand (this)—and God best knoweth the right course.
درخور دریا نشد جز مرغ آب ** فهم کن والله اعلم بالصواب
“He (the obstinate man) went into the sea, and he was not a water-fowl: he sank. Take his hand (succour him), O Loving One!”
او به دریا رفت و مرغ‌آبی نبود ** گشت غرقه دست گیرش ای ودود
How God most High answered favourably the prayer of Moses, on whom be peace.
اجابت کردن حق تعالی دعای موسی را علیه السلام
He (God) said, “Yes, I bestow the Faith upon him, and if thou wish I will bring him to life at this moment;3390
گفت بخشیدم بدو ایمان نعم ** ور تو خواهی این زمان زنده‌ش کنم
Nay, I will at this moment bring to life all the dead in the earth for thy sake.”
بلک جمله مردگان خاک را ** این زمان زنده کنم بهر ترا
Moses said, “This is the world of dying: raise (them to) that (other) world, for that place is resplendent.
گفت موسی این جهان مردنست ** آن جهان انگیز کانجا روشنست
Inasmuch as this abode of mortality is not the world of (real) Being, the return to a borrowed (impermanent) thing is not much gain.
این فناجا چون جهان بود نیست ** بازگشت عاریت بس سود نیست
Strew a gift of mercy upon them even now in the secret chamber of assembled in Our presence.”
رحمتی افشان بر ایشان هم کنون ** در نهان‌خانه‌ی لدینا محضرون
(I have related this story) that you may know that loss of the body and of wealth is gain to the spirit and delivers it from bane.3395
تابدانی که زیان جسم و مال ** سود جان باشد رهاند از وبال
Therefore be a purchaser of (ascetic) discipline with (all) your soul: you will save your soul when you have given up your body to service (of God).
پس ریاضت را به جان شو مشتری ** چون سپردی تن به خدمت جان بری
And if the discipline come to you without free choice (on your part), bow your head (in resignation) and give thanks, O successful one.
ور ریاضت آیدت بی اختیار ** سر بنه شکرانه ده ای کامیار
Since God has given you that discipline, render thanks: you have not done (it); He has drawn you (to it) by the command, “Be!”
چون حقت داد آن ریاضت شکر کن ** تو نکردی او کشیدت ز امر کن
Story of the woman whose children never lived (long), and how, when she made lamentation (to God), the answer came—“That is instead of thy (unpractised) ascetic discipline and is for thee in lieu of the self-mortification of those who mortify themselves.”
حکایت آن زنی کی فرزندش نمی‌زیست بنالید جواب آمد کی آن عوض ریاضت تست و به جای جهاد مجاهدانست ترا
That woman used to bear a son every year, (but) he never lived more than six months;
آن زنی هر سال زاییدی پسر ** بیش از شش مه نبودی عمرور
Either (in) three months or four months he would perish. The woman made lamentation, crying, “Alas, O God,3400
یاسه مه یا چار مه گشتی تباه ** ناله کرد آن زن که افغان ای اله
For nine months I have the burden (of pregnancy), and for three months I have joy: my happiness is fleeter than the rainbow.”
نه مهم بارست و سه ماهم فرح ** نعمتم زوتر رو از قوس قزح
That woman, because of the terrifying anguish (which she suffered), used to make this plaintive outcry before the men of God.
پیش مردان خدا کردی نفیر ** زین شکایت آن زن از درد نذیر
In this wise twenty children (of hers) went into the grave: a fire (of destruction) fell swiftly upon their lives,
بیست فرزند این‌چنین در گور رفت ** آتشی در جانشان افتاد تفت
Till, one night, there was shown to her (the vision of) a garden everlasting, verdant, delectable, and ungrudged.
تا شبی بنمود او را جنتی ** باقیی سبزی خوشی بی ضنتی
I have called the Unconditioned Bounty a garden, since it is the source of (all) bounties and the assembly of (all) gardens;3405
باغ گفتم نعمت بی‌کیف را ** کاصل نعمتهاست و مجمع باغها
Otherwise, (it is that which) no eye hath beheld: what place is there for (how is it proper to speak of) a garden? (Yet the term “garden” may be applied to it): God hath called the Light of the Unseen “a lamp.”
ورنه لا عین رات چه جای باغ ** گفت نور غیب را یزدان چراغ
’Tis not a comparison, ’tis a parable thereof, (which is used) in order that he who is bewildered may get a scent (of the reality).
مثل نبود آن مثال آن بود ** تا برد بوی آنک او حیران بود
In short, the woman saw that (Bounty) and became intoxicated: at that revelation the weak (creature) fell into an ecstasy.
حاصل آن زن دید آن را مست شد ** زان تجلی آن ضعیف از دست شد
She saw her name written on a palace: she who was of goodly belief knew that it (the palace) belonged to her.
دید در قصری نبشته نام خویش ** آن خود دانستش آن محبوب‌کیش
After that, they said (to her), “This Bounty is for him who has risen up with constant sincerity in self-devotion.3410
بعد از آن گفتند کین نعمت وراست ** کو بجان بازی بجز صادق نخاست
Thou must needs have done much service (to God), in order that thou might’st partake of this repast;
خدمت بسیار می‌بایست کرد ** مر ترا تا بر خوری زین چاشت‌خورد
(Hence), as thou wert remiss in taking refuge (with God), God gave thee those afflictions instead.”
چون تو کاهل بودی اندر التجا ** آن مصیبتها عوض دادت خدا
“O Lord,” cried she, “give me such-like (afflictions) for a hundred years and more! Do Thou shed my blood!”
گفت یا رب تا به صد سال و فزون ** این چنینم ده بریز از من تو خون
When she advanced into that garden, she saw there all her children.
اندر آن باغ او چو آمد پیش پیش ** دید در وی جمله فرزندان خویش
She said, “They were lost to me, (but) they were not lost to Thee.” Without (possessing) the two eyes of the Unseen, no one becomes the Man (pupil of the eye).3415
گفت از من کم شد از تو گم نشد ** بی دو چشم غیب کس مردم نشد
You did not let blood (by cupping), and (therefore) the superfluous blood ran from your nose, to the end that your life might be saved from fever.
تو نکردی فصد و از بینی دوید ** خون افزون تا ز تب جانت رهید
The core of every fruit is better than its rind: deem the body to be the rind, and its friend (the spirit) to be the core.
مغز هر میوه بهست از پوستش ** پوست دان تن را و مغز آن دوستش