How Moses, on whom be peace

How Moses, on whom be peace, asked the high God (to explain) the secret of the predominance of the unjust. پرسیدن موسی علیه السلام از حق تعالی سر غلبه ‏ی ظالمان‏

گفت موسی ای کریم کارساز
ای که یک دم ذکر تو عمر دراز
Moses said, “O Bounteous Disposer, O Thou whom to commemorate for one moment is (worth) a long life,
نقش کژمژ دیدم اندر آب و گل
چون ملایک اعتراضی کرد دل‏
I have seen the crooked, misshapen image in (the mould of) water and clay, and like the angels, my heart has raised an objection,
که چه مقصود است نقشی ساختن
و اندر او تخم فساد انداختن‏
As to what is the purpose of making an image and casting therein the seed of corruption.
آتش ظلم و فساد افروختن
مسجد و سجده کنان را سوختن‏
To kindle the fire of iniquity and corruption; to burn the mosque and those who bend low in prayer;
مایه‏ی خونابه و زردآبه را
جوش دادن از برای لابه را
To set boiling the source of bloody tears for the sake of (receiving) humble entreaties (from the suffering and oppressed).
من یقین دانم که عین حکمت است
لیک مقصودم عیان و رویت است‏
I know for certain that it is the essence of wisdom (on Thy part), but my aim is (to know this by) actual seeing and vision.
آن یقین می‏گویدم خاموش کن
حرص رویت گویدم نه جوش کن‏
That certainty (of mine) says to me, ‘keep silence’; the craving for vision says to me, ‘Make a stir (and outcry).’
مر ملایک را نمودی سر خویش
کاین چنین نوشی همی‏ارزد به نیش‏
Thou hast shown Thy secret to the angels, (namely) that such honey as this is worth the sting.
عرضه کردی نور آدم را عیان
بر ملایک گشت مشکلها بیان‏
Thou hast displayed the Light of Adam manifestly to the angels, (so that all) the difficulties were explained.
حشر تو گوید که سر مرگ چیست
میوه‏ها گویند سر برگ چیست‏
Thy Resurrection declares what is the secret of death: the fruits declare what is the secret of the leaves.”
سر خون و نطفه حسن آدمی است
سابق هر بیشیی آخر کمی است‏
The secret of blood and seed is the excellence of Man; after all, inferiority is antecedent to every superiority.
لوح را اول بشوید بی‏وقوف
آن گهی بروی نویسد او حروف‏
The ignorant (child) first washes the tablet, then he writes the letters upon it.
خون کند دل را و اشک مستهان
بر نویسد بر وی اسرار آن گهان‏
(So) He (God) turns the heart into blood and abject tears, then He writes the (spiritual) mysteries upon it.
وقت شستن لوح را باید شناخت
که مر آن را دفتری خواهند ساخت‏
At the time of washing the tablet (of the heart) one must recognise that it will be made into a book (of mysteries).
چون اساس خانه‏ای می‏افگنند
اولین بنیاد را بر می‏کنند
When they lay the foundation of a house (to rebuild it), they dig up the first foundation.
گل بر آرند اول از قعر زمین
تا به آخر بر کشی ماء معین‏
(Also), people first fetch up clay from the depths of the earth in order that at last you may draw up flowing water.
از حجامت کودکان گریند زار
که نمی‏دانند ایشان سر کار
Children weep piteously at cupping, for they know not the secret of the matter;
مرد خود زر می‏دهد حجام را
می‏نوازد نیش خون آشام را
(But) a man, in sooth, gives the cupper gold and fondles the blood-drinking lancet.
می‏دود حمال زی بار گران
می‏رباید بار را از دیگران‏
The porter runs to the heavy load: he snatches the load from others.
جنگ حمالان برای بار بین
این چنین است اجتهاد کار بین‏
Behold the struggle of the porters for the load! Such is the endeavour of him that sees (the truth of) things,
چون گرانیها اساس راحت است
تلخها هم پیشوای نعمت است‏
Inasmuch as burdens are the foundation of ease, and bitter things, too, are the forerunners of enjoyment.
حفت الجنة بمکروهاتنا
حفت النیران من شهواتنا
Paradise is compassed about with the things we dislike (to do); the fires (of Hell) are compassed about with our lusts.
تخم مایه‏ی آتشت شاخ تر است
سوخته‏ی آتش قرین کوثر است‏
The seed (source) of the substance of your fire (of torment) is the fresh bough (of lust); (but) he that is burned by the fire (of renunciation) is the comrade of Kawthar.
هر که در زندان قرین محنتی است
آن جزای لقمه‏ای و شهوتی است‏
Whosoever is the comrade of affliction in prison that is the retribution for a mouthful (of unlawful food) and a lust.
هر که در قصری قرین دولتی است
آن جزای کارزار و محنتی است‏
Whosoever is the comrade of a high fortune in a palace that is the reward for some battle-field and sore trial.
هر که را دیدی به زر و سیم فرد
دان که اندر کسب کردن صبر کرد
Whomsoever you have seen unrivalled in (his store of) gold and silver know that he has been patient in earning.
بی‏سبب بیند چو دیده شد گذار
تو که در حسی سبب را گوش دار
When the (spiritual) eye has become piercing, he (the owner) sees without causes. You who are in (the bondage of) sense-perception, pay you heed to causes!
آن که بیرون از طبایع جان اوست
منصب خرق سببها آن اوست‏
He whose spirit is beyond (the world of) natural properties to him belongs the position of power to rive (the chain of) causes.
بی‏سبب بیند نه از آب و گیا
چشم چشمه‏ی معجزات انبیا
The (spiritual) eye regards the fountain of the miracles of the prophets as (being) without cause, not as (arising) from water and herbage.
این سبب همچون طبیب است و علیل
این سبب همچون چراغ است و فتیل‏
These causes are (linked together) like the physician and the sick: these causes are like the lamp and the wick.
شب چراغت را فتیل نو بتاب
پاک دان زینها چراغ آفتاب‏
Twist a new wick for your night-lamp, (but) know that the lamp of the sun transcends these things.
رو تو کهگل ساز بهر سقف خان
سقف گردون را ز کهگل پاک دان‏
Go you and make plaster for the roof of your house, (but) know that the roof of the sky is undefiled by plaster.
اه که چون دل دار ما غم سوز شد
خلوت شب در گذشت و روز شد
Alas that, after our Sweetheart had burned (utterly destroyed) our pain, the night-time of being alone (with Him) passed away and became day!
جز به شب جلوه نباشد ماه را
جز به درد دل مجو دل خواه را
Except at night there is no unveiling of the moon: except through heartache do not seek your heart’s desire.
ترک عیسی کرده خر پرورده‏ای
لاجرم چون خر برون پرده‏ای‏
Forsaking Jesus, you have fostered the ass: of necessity, like the ass, you are outside of the curtain.
طالع عیسی است علم و معرفت
طالع خر نیست ای تو خر صفت‏
Knowledge and gnosis are the fortune of Jesus; they are not the fortune of the ass, O you asinine one!
ناله‏ی خر بشنوی رحم آیدت
پس ندانی خر خری فرمایدت‏
You listen to the moaning of the ass, and pity comes over you; do not you know, then (that) the ass commands you to be asinine.
رحم بر عیسی کن و بر خر مکن
طبع را بر عقل خود سرور مکن‏
Have pity on Jesus and have no pity on the ass: do not make the (carnal) nature lord over your intellect.
طبع را هل تا بگرید زار زار
تو از او بستان و وام جان گزار
Let the (carnal) nature weep sore and bitterly: do you take from it and pay the debt of the (rational) soul.
سالها خربنده بودی بس بود
ز انکه خربنده ز خر واپس بود
For years you have been the ass’s slave. It is enough, for the ass’s slave is behind (even) the ass.
ز اخروهن مرادش نفس تست
کاو به آخر باید و عقلت نخست‏
The thing meant by (the Prophet’s words) “put them (the women) behind” is your fleshly soul; for it must be last, and your intellect (must be) first.
هم مزاج خر شده ست این عقل پست
فکرش این که چون علف آرم بدست‏
This base intellect has become of the same temperament as the ass: its (only) thought is how it shall get hold of fodder.
آن خر عیسی مزاج دل گرفت
در مقام عاقلان منزل گرفت‏
The ass of Jesus took (to itself) the temperament of the (rational) spirit: it took its abode in the place of the intelligent,
ز انکه غالب عقل بود و خر ضعیف
از سوار زفت گردد خر نحیف‏
Because (in Jesus) intellect was ruling, and the ass (was) weak the ass is made lean by a strong rider.
و ز ضعیفی عقل تو ای خر بها
این خر پژمرده گشته ست اژدها
While from the weakness of your intellect, O you who have (no more than) the value of an ass, this worn-out ass has become a dragon.
گر ز عیسی گشته‏ای رنجور دل
هم از او صحت رسد او را مهل‏
If through Jesus (the spiritual guide) you have become heart-sick, (yet) health too comes from him: do not leave him.
چونی ای عیسای عیسی دم ز رنج
که نبود اندر جهان بی‏مار گنج‏
How art thou as to affliction, O thou Jesus who hast the (healing) breath of Jesus? For there never was in the world a treasure without a snake.
چونی ای عیسی ز دیدار جهود
چونی ای یوسف ز مکار حسود
How art thou, O Jesus, at the sight of the Jews? How art thou, O Joseph, in respect of the envious plotter?
تو شب و روز از پی این قوم غمر
چون شب و روزی مدد بخشای عمر
Night and day for the sake of this foolish people thou, like night and day, art a replenisher of life.
چونی از صفراییان بی‏هنر
چه هنر زاید ز صفرا درد سر
How art thou in regard to those bilious ones who are without excellence? What excellence is born from bile? Headache.
تو همان کن که کند خورشید شرق
ما نفاق و حیله و دزدی و زرق‏
Do thou the same thing as the sun of the east does: we are hypocrisy and craft and thieving and dissimulation.
تو عسل ما سرکه در دنیا و دین
دفع این صفرا بود سرکنگبین‏
Thou art honey, we are vinegar in (the affairs of) this world and in religion; the (means of) removing this bile is oxymel.
سرکه افزودیم ما قوم زحیر
تو عسل بفزا کرم را وامگیر
We folk who suffer from colic have added more and more vinegar; do thou add more and more honey, withhold not thy bounty.
این سزید از ما چنان آمد ز ما
ریگ اندر چشم چه فزاید عما
This was meet in us; such (acts naturally) issued from us: what is increased by sand in the eye? Blindness.
آن سزد از تو أیا کحل عزیز
که بیابد از تو هر ناچیز چیز
(But) ’tis meet in thee, O precious collyrium, that every nothing should gain from thee something.
ز آتش این ظالمانت دل کباب
از تو جمله اهد قومی بد خطاب‏
Thy heart is roasted by the fire of these unrighteous men, (yet) all thy appeal (to God) has been, “Guide my people!”
کان عودی در تو گر آتش زنند
این جهان از عطر و ریحان آگنند
Thou art a mine of aloes-wood: if they set thee afire, they will fill this world with otto of roses and sweet basil.
تو نه آن عودی کز آتش کم شود
تو نه آن روحی که اسیر غم شود
Thou art not that aloes-wood that is minished by the fire: thou art not that spirit that is made captive by grief.
عود سوزد کان عود از سوز دور
باد کی حمله برد بر اصل نور
Aloes-wood burns, (but) the mine of aloes-wood is far from burning: how should the wind (of evil words) assail the source of (spiritual) light?
ای ز تو مر آسمانها را صفا
ای جفای تو نکوتر از وفا
Oh, ’tis from thee the heavens have (their) purity; oh, thy unkindness is better than kindness,
ز انکه از عاقل جفایی گر رود
از وفای جاهلان آن به بود
Because if an unkindness come from the wise it is better than the kindness of the ignorant.
گفت پیغمبر عداوت از خرد
بهتر از مهری که از جاهل رسد
The Prophet said, “Enmity (proceeding) from wisdom is better than the love that comes from a fool.”




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