tazim-e-sahiran mar musa ra alaihissalam ki che farmai awwal tu andaze asa ya ma
tā'zīm-e-sāhirāñ mar muusā rā 'alaihissalām ki che farmā.ī avval tū andāze 'asā yā mā
How the magicians paid respect to Moses, on whom be
peace, saying, “What dost thou command? Wilt thou cast down thy rod first?”
sāhirāñ dar 'ahd-e-fir'aun-e-la'īñ
chuuñ mare kardand bā-mūsā ba-kīñ
The magicians in the time of the accursed Pharaoh,
when they contended with Moses in enmity,
laik muusā rā muqaddam dāshtand
sāhirāñ uu rā mukarram dāshtand
Yet gave Moses the precedence—
the magicians held him in honour—
zāñ-ki guftandash ki farmāñ ān-e-tust
ḳhvāhī avval aañ 'asā tū figan nukHust
Because they said to him, “’Tis for thee to command:
(if) thou wishest, do thou cast down thy rod first (of all).”
guft ne avval shumā ai sāhirāñ
afganīd aañ makr-hā rā dar mayāñ
“Nay,” said he, “first do ye, O magicians, cast down those
tricks (objects of enchantment) into the middle (where all can see them).”
iiñ qadar tā'zīm-e-dīñ shaañ rā ḳharīd
kaz mare aañ dast-o-pāhā shaañ burīd
This amount of respect purchased their (belief in) (the true) religion,
so that it (the true belief) cut off the hands and feet of their contention (prevented them from disputing further with Moses).
sāhirāñ chuuñ haqq-e-ū ba-shanākHtand
dast-o-pā dar jurm-e-āñ dar bākHtand
When the magicians acknowledged his (Moses') right,
they sacrificed their hands and feet (as a penance) for the sin of that (contention).
luqma-o-nukta-ast kāmil rā halāl
tū neh-e-kāmil ma-ḳhur mī baash laal
To the perfect man (every) mouthful (of food) and (every) saying is lawful.
Thou art not perfect: do not eat, be mute,
chuuñ tu goshī uu zabāñ ne jins-e-tū
gosh-hā rā haq ba-farmūd ansitū
In as much as thou art an ear and he a tongue,
not thy congener: God said to the ears, “Be silent.”
kūdak avval chuuñ ba-zāyd shiir nosh
muddatae ḳhāmosh bāshad uu jumla gosh
When the sucking babe is born,
at first it keeps silence for a while, it is all ear.
muddate mī bāyadash lab dokHtan
az suḳhan tā uu suḳhan āmoḳhtan
For a while it must close its lips (and refrain) from speech,
until it learns to speak;
var na-bāshad gosh-o-tī-tī mī-kunad
kHveshtan rā guñg getī mī-kunad
And if it is not (silent like) an ear but makes babbling sounds, it makes itself the dumbest creature in the world.
kurr-e-aslī kish nabūd āġhāz gosh
laal bāshad ke kunad dar nutq josh
He that is deaf by nature, he that had no ear at the beginning, is dumb: how should he burst into speech?
zāñ-ki avval sam’ bāyad nutq rā
sū-e-mantiq az rah-e-sam' andar aa
Since, in order to speak, one must first hear,
do thou come to speech by the way of hearing.
udkHulul-abiyāta min-abvābihā
vatlubul-aġhrāza fī-asbābihā
And enter ye the houses by their doors,
and seek ye the ends in their causes.
nutq kaañ mauqūf-e-rāh-e-sam' niist
juz ki nutq-e-ḳhāliq-e-be-tama' niist
There is no speech independent of the way of hearing
except the speech of the Creator who is without want.
mubde'-ast uu tābe' ustād ne
musnid-e-jumla-ū-rā isnād ne
He is the Originator, He follows no master;
He is the support of all things, He hath no support,
bāqiyāñ ham dar hiraf ham dar maqāl
tābe'-e-ustād-o-muhtāj-e-misāl
(While) the rest, (engaged) in handicrafts and talk,
follow a master and have need of a pattern.
ziiñ suḳhan gar nīstī be-gāna-i
dalq-o-ashke giir dar vīrana-i
If thou art not alien to (unfit to hear) this discourse,
assume the frock of a dervish and (take to shedding) tears in some deserted place,
zāñ-ki aadam za aañ 'itāb az ashk rast
ashk-e-tar bāshad dam-e-tauba parast
Because Adam by means of tears escaped from that reproof:
moist tears are the breath (speech) of the penitent.
bahr-e-girya aamad aadam bar zamīñ
tā buvad giryāñ-o-nālāñ-o-hazīñ
For weeping's sake Adam came (down) to the earth,
that he might be weeping and moaning and sorrowful.
aadam az firdaus-o-az bālā-e-haft
pā-e-mā chaañ az barā-e-'uzr raft
Adam, (cast out) from Paradise and from above the Seven
(Heavens),
went to the “shoe-row” for the purpose of excusing himself.
gar za pusht-e-ādmī vaz sulb-e-ū
dar talab mī baash ham dar tulb-e-ū
If thou art from the back of Adam and from his loins,
be constant in seeking (forgiveness) amongst his company.
za ātish-e-dil-o-āb-dīda nuql saaz
bostāñ az abr-o-kHurshīdast baaz
Prepare a dessert of heart-fire (burning grief) and eye-water (tears):
the garden is made open (blooming) by cloud and sun.
tū che daanī zauq-e-āb-e-dīdgāñ
'āshiq-e-nānī tu chuuñ nā-dīdgāñ
What dost thou know of the taste of the water of the eyes ?Thou art a lover of bread, like the blind (beggars).
gar tu iiñ ambāñ za naañ ḳhālī kunī
pur za gauhar hā-e-ijlālī kunī
If thou make this wallet empty of bread,
thou wilt make it full of glorious jewels.
tifl-e-jāñ az shīr-e-shaitāñ baaz kun
baa'd azānash bā-malak ambāz kun
Wean the babe, thy soul, from the Devil's milk,
and after that make it consort with the Angel.
tā tu tārīk-o-malūl-o-tīra-i
dāñki bā-dev-e-la'īñ ham-shīra-i
Whilst thou art dark and vexed and gloomy,
know that thou art sucking from the same breast as the accursed Devil.
luqma-e-kāñ nuur afzūd-o-kamāl
aañ buvad āvurda az kasb-e-halāl
The mouthful that gave increase of light and
perfection is obtained from lawful earnings.
rauġhane kāyad charāġh-e-mā kushad
aab kHvānash chuuñ charāġhe rā kushad
The oil that comes and quenches our lamp—
when it quenches a lamp, call it water.
'ilm-o-hikmat zaa.id az luqma halāl
'ishq-o-riqqat aayad az luqma halāl
From the lawful morsel are born knowledge and wisdom;
from the lawful morsel come love and tenderness.
chuuñ za luqma tū hasad bīnī-o-dām
jahl-e-ġhaflat zaa.id āñ-rā daañ harām
When from a morsel thou seest (arise) envy and guile,
(and when) ignorance and heedlessness are born (of it), know that it is unlawful.
hech gandum kārī-o-jau bar dehad
dīda-i asbe ki kurra-e-kHar dehad
Wilt thou sow wheat and will it produce barley?
Hast thou seen a mare bring forth an ass's colt?
luqma tukHmast-o-barash andesh-hā
luqma bahr-o-gauharash andesh-hā
The morsel is seed, and thoughts are its fruit;
the morsel is the sea, and thoughts are its pearls.
zaa.id az luqma halāl andar dahāñ
mail-e-ḳhidmat 'azm-e-raftan aañ jahāñ
From the lawful morsel in the mouth is born the inclination
to serve (God) and the resolve to go to yonder world.
ta'zim-e-sahiran mar musa ra 'alaihissalam ki che farmai awwal tu andaze 'asa ya ma
How the magicians paid respect to Moses, on whom be
peace, saying, “What dost thou command? Wilt thou cast down thy rod first?”
sahiran dar 'ahd-e-fir'aun-e-la'in
chun mare kardand ba-musa ba-kin
The magicians in the time of the accursed Pharaoh,
when they contended with Moses in enmity,
laik musa ra muqaddam dashtand
sahiran u ra mukarram dashtand
Yet gave Moses the precedence—
the magicians held him in honour—
zan-ki guftandash ki farman aan-e-tust
KHwahi awwal aan 'asa tu figan nukHust
Because they said to him, “’Tis for thee to command:
(if) thou wishest, do thou cast down thy rod first (of all).”
guft ne awwal shuma ai sahiran
afganid aan makr-ha ra dar mayan
“Nay,” said he, “first do ye, O magicians, cast down those
tricks (objects of enchantment) into the middle (where all can see them).”
in qadar ta'zim-e-din shan ra KHarid
kaz mare aan dast-o-paha shan burid
This amount of respect purchased their (belief in) (the true) religion,
so that it (the true belief) cut off the hands and feet of their contention (prevented them from disputing further with Moses).
sahiran chun haqq-e-u ba-shanakHtand
dast-o-pa dar jurm-e-an dar bakHtand
When the magicians acknowledged his (Moses') right,
they sacrificed their hands and feet (as a penance) for the sin of that (contention).
luqma-o-nukta-ast kaamil ra halal
tu neh-e-kaamil ma-KHur mi bash lal
To the perfect man (every) mouthful (of food) and (every) saying is lawful.
Thou art not perfect: do not eat, be mute,
chun tu goshi u zaban ne jins-e-tu
gosh-ha ra haq ba-farmud ansitu
In as much as thou art an ear and he a tongue,
not thy congener: God said to the ears, “Be silent.”
kudak awwal chun ba-zayd shir nosh
muddatae KHamosh bashad u jumla gosh
When the sucking babe is born,
at first it keeps silence for a while, it is all ear.
muddate mi bayadash lab dokHtan
az suKHan ta u suKHan aamoKHtan
For a while it must close its lips (and refrain) from speech,
until it learns to speak;
war na-bashad gosh-o-ti-ti mi-kunad
kHweshtan ra gung geti mi-kunad
And if it is not (silent like) an ear but makes babbling sounds, it makes itself the dumbest creature in the world.
kurr-e-asli kish nabud aaghaz gosh
lal bashad ke kunad dar nutq josh
He that is deaf by nature, he that had no ear at the beginning, is dumb: how should he burst into speech?
zan-ki awwal sam’ bayad nutq ra
su-e-mantiq az rah-e-sam' andar aa
Since, in order to speak, one must first hear,
do thou come to speech by the way of hearing.
udkHulul-abiyata min-abwabiha
watlubul-aghraaza fi-asbabiha
And enter ye the houses by their doors,
and seek ye the ends in their causes.
nutq kan mauquf-e-rah-e-sam' nist
juz ki nutq-e-KHaliq-e-be-tama' nist
There is no speech independent of the way of hearing
except the speech of the Creator who is without want.
mubde'-ast u tabe' ustad ne
musnid-e-jumla-u-ra isnad ne
He is the Originator, He follows no master;
He is the support of all things, He hath no support,
baqiyan hum dar hiraf hum dar maqal
tabe'-e-ustad-o-muhtaj-e-misal
(While) the rest, (engaged) in handicrafts and talk,
follow a master and have need of a pattern.
zin suKHan gar nisti be-gana-i
dalq-o-ashke gir dar wirana-i
If thou art not alien to (unfit to hear) this discourse,
assume the frock of a dervish and (take to shedding) tears in some deserted place,
zan-ki aadam za aan 'itab az ashk rast
ashk-e-tar bashad dam-e-tauba parast
Because Adam by means of tears escaped from that reproof:
moist tears are the breath (speech) of the penitent.
bahr-e-girya aamad aadam bar zamin
ta buwad giryan-o-nalan-o-hazin
For weeping's sake Adam came (down) to the earth,
that he might be weeping and moaning and sorrowful.
aadam az firdaus-o-az baala-e-haft
pa-e-ma chan az bara-e-'uzr raft
Adam, (cast out) from Paradise and from above the Seven
(Heavens),
went to the “shoe-row” for the purpose of excusing himself.
gar za pusht-e-admi waz sulb-e-u
dar talab mi bash hum dar tulb-e-u
If thou art from the back of Adam and from his loins,
be constant in seeking (forgiveness) amongst his company.
za aatish-e-dil-o-ab-dida nuql saz
bostan az abr-o-kHurshidast baz
Prepare a dessert of heart-fire (burning grief) and eye-water (tears):
the garden is made open (blooming) by cloud and sun.
tu che dani zauq-e-ab-e-didgan
'ashiq-e-nani tu chun na-didgan
What dost thou know of the taste of the water of the eyes ?Thou art a lover of bread, like the blind (beggars).
gar tu in amban za nan KHali kuni
pur za gauhar ha-e-ijlali kuni
If thou make this wallet empty of bread,
thou wilt make it full of glorious jewels.
tifl-e-jaan az shir-e-shaitan baz kun
ba'd azanash ba-malak ambaz kun
Wean the babe, thy soul, from the Devil's milk,
and after that make it consort with the Angel.
ta tu tarik-o-malul-o-tira-i
danki ba-dew-e-la'in ham-shira-i
Whilst thou art dark and vexed and gloomy,
know that thou art sucking from the same breast as the accursed Devil.
luqma-e-kan nur afzud-o-kamal
aan buwad aawurda az kasb-e-halal
The mouthful that gave increase of light and
perfection is obtained from lawful earnings.
raughane kayad charagh-e-ma kushad
aab kHwanash chun charaghe ra kushad
The oil that comes and quenches our lamp—
when it quenches a lamp, call it water.
'ilm-o-hikmat zaid az luqma halal
'ishq-o-riqqat aayad az luqma halal
From the lawful morsel are born knowledge and wisdom;
from the lawful morsel come love and tenderness.
chun za luqma tu hasad bini-o-dam
jahl-e-ghaflat zaid aan-ra dan haram
When from a morsel thou seest (arise) envy and guile,
(and when) ignorance and heedlessness are born (of it), know that it is unlawful.
hech gandum kari-o-jau bar dehad
dida-i asbe ki kurra-e-kHar dehad
Wilt thou sow wheat and will it produce barley?
Hast thou seen a mare bring forth an ass's colt?
luqma tukHmast-o-barash andesh-ha
luqma bahr-o-gauharash andesh-ha
The morsel is seed, and thoughts are its fruit;
the morsel is the sea, and thoughts are its pearls.
zaid az luqma halal andar dahan
mail-e-KHidmat 'azm-e-raftan aan jahan
From the lawful morsel in the mouth is born the inclination
to serve (God) and the resolve to go to yonder world.
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