qissa-e-ādam 'alaihissalām-o-bastan-e-qazā nazar-e-ū rā az murā'āt-e-sarīh-e-nahy-o-tark-e-tāvīl
The story of Adam, on whom be peace, and how the Divine destiny sealed up his sight so that he failed to observe the
plain meaning of the prohibition and to refrain from
interpreting it.
bul-bashar kū 'allamal-asmā bigast
sad hazārāñ 'ilmash andar har ragast
The father of mankind, who is the lord of He (God) taught (Adam) the Names,
hath hundreds of thousands of sciences in every vein.
ism-e-har chīze chunāñ kaañ chiiz hast
tā ba-pāyāñ jān-e-ū rā daad dast
To his soul accrued (knowledge of) the name of every thing,
even as that thing exists (in its real nature) unto the end (of the world).
har laqab kū daad aañ mubdal na-shud
āñ-ki chustash ḳhvāñd uu kāhil na-shud
No title that he gave became changed:
that one whom he called ‘brisk’ did not become ‘lazy.’
har ki āḳhir mominast avval ba-dīd
har ki āḳhir kāfir uu rā shud padīd
Whoso is (to be) a believer at the last, he saw at the first;
whoso is (to be) an infidel at the last, to him it became manifest.
ism-e-har chīze tu az daanā shinau
sirr-e-ramz-e-'allamal-asmā shinau
Do thou hear the name of every thing from the knower:
hear the inmost meaning of the mystery of He taught the Names.
ism-e-har chīze bar-e-mā zāhirash
ism-e-har chīze bar-e-ḳhāliq sirash
With us, the name of every thing is its outward (appearance); with the Creator, the name of every thing is its inward
(reality).
nazd-e-mūsā nām-e-chpbash bud 'asā
nazd-e-ḳhāliq buud nāmash azhdahā
In the eyes of Moses the name of his rod was ‘staff’;
in the eyes of the Creator its name was ‘dragon.’
bud 'umr-e-rā nām-e-īñjā but-parast
lek momin buud nāmash dar alast
Here the name of ‘Umar was ‘idolater,’
but in Alast, his name was ‘believer.’
āñ-ki bud nazdīk-e-mā nāmash manī
pesh-e-haq buude tu kiiñ dam bā manī
That of which the name, with us, was ‘seed’ was,
in the sight of God, this figure (of thee) who art (now) with me.
sūrate buud iiñ manī andar adam
pesh-e-haq maujūd na besh-o-na kam
This ‘seed’ was a form (idea) in non-existence (potentiality), existent with God, neither more nor less (than the form in which it appeared externally).
hāsil aañ aamad haqīqat nām-e-mā
pesh-e-hazrat kaañ buvad anjām-e-mā
In brief, that which is our end is
really our name with God.
mard rā bar 'āqibat naame nehad
ne bar aañ kū 'āriyat naame nehad
He bestows on a man a name according to his final state,
not according to that (state) to which He gives the name of ‘a loan.’
chashm-e-ādam chuuñ ba-nūr-e-pāk diid
jān-o-sirr-e-nāmhā gashtash padīd
In as much as the eye of Adam saw by means of the Pure
Light,
the soul and inmost sense of the names became evident to him.
chuuñ malak anvār-e-haq dar ve ba-yāft
dar sujūd uftād-o-dar ḳhidmat shitāft
iiñ chunīñ aadam ki nāmash mī baram
gar satāyam tā-qayāmat qāsiram
Since the angels perceived in him the rays of God,
they fell in worship and hastened to do homage.
iiñ hama dānist-o-chūñ aamad qazā
dānish-e-yak nahy shud bar ve ḳhatā
If until the Resurrection I reckon up the praise of this Adam whose name I am celebrating, I fall short (of what is due).
ke 'ajab nahy az pai-e-tahrīm buud
yā ba-tāvīle bud-o-tauhīm buud
All this he knew; (yet) when the Divine destiny came,
he was at fault in the knowledge of a single prohibition,
dar dilash tāvīl chuuñ tarjīh yaaft
tab.a dar hairat sū-e-gandum shitāft
Wondering whether the prohibition was for the purpose of making unlawful (the thing prohibited),
or whether it admitted of an interpretation and was a cause of perplexity.
bāġhbāñ rā kHaar chuuñ dar pā-e-raft
duzd fursat yāft-o-kālā burd taft
When (the view that it admitted of) interpretation prevailed in his mind,
his nature hastened in bewilderment towards the wheat.
chuuñ za hairat rast baaz aamad ba-rāh
diid burda duzd raḳht az kār-gāh
When the thorn went into the foot of the gardener (Adam),
the thief (Satan) found an opportunity and quickly carried off the goods.
rabbanā innā zalamnā guft-o-āh
yā'nī aamad zulmat-o-gum-gasht raah
As soon as he escaped from bewilderment, he returned into the (right) road;
(then) he saw that the thief had carried off the wares from the shop.
iiñ qazā abre buvad ḳhurshīd posh
sher-o-ajhdarhā shavad zū ham-chu muush
He cried, ‘O Lord, we have done wrong,’ and ‘Alas,’
that is to say, ‘darkness came and the way was lost.’
man agar daame na-bīnam gāh-e-hukm
man na tanhā jāhilam dar rāh-e-hukm
Divine destiny, then, is a cloud that covers the sun:
thereby lions and dragons become as mice.
ai ḳhunuk aañ kū niko kaarī giraft
zor rā ba-guzāsht uu zaarī giraft
If I (the hoopoe) do not see a snare in the hour of Divine ordainment,
’tis not I alone who am ignorant in the course of Divine ordainment.
gar qazā poshad siyah ham-chūñ shabat
ham qazā dastat ba-gīrad 'āqibat
Oh, happy he that clave to righteousness,
he (that) let (his own) strength go and took to supplication!
gar qazā sad baar qasd-e-jāñ kunad
ham qazā jānat dehad darmāñ kunad
If the Divine destiny shrouds thee in black like night, yet the Divine destiny will take thy hand (and guide thee) at the last.
iiñ qazā sad baar agar rāhat zanad
bar farāz-e-charḳh kHargāhat zanad
If the Divine destiny a hundred times attempts thy life,
yet the Divine destiny gives thee life and heals thee.
az karam-dāñ iiñ ki mī tarsānadat
tā-ba-mulk-e-aimanī ba-nashānadat
This Divine destiny, if a hundred times it waylays thee,(nevertheless) pitches thy tent on the top of Heaven.
iiñ suḳhan pāyāñ na-dārad gasht der
gosh kun tū qissa-e-kHargosh-o-sher
Know that this is from the loving kindness (of God),
that He terrifies thee in order that He may establish thee in the kingdom of security.
This subject hath no end. ’Tis late.
Hearken (now) to the story of the hare and the lion.
qissa-e-adam 'alaihissalam-o-bastan-e-qaza nazar-e-u ra az mura'at-e-sarih-e-nahy-o-tark-e-tawil
The story of Adam, on whom be peace, and how the Divine destiny sealed up his sight so that he failed to observe the
plain meaning of the prohibition and to refrain from
interpreting it.
bul-bashar ku 'allamal-asma bigast
sad hazaran 'ilmash andar har ragast
The father of mankind, who is the lord of He (God) taught (Adam) the Names,
hath hundreds of thousands of sciences in every vein.
ism-e-har chize chunan kan chiz hast
ta ba-payan jaan-e-u ra dad dast
To his soul accrued (knowledge of) the name of every thing,
even as that thing exists (in its real nature) unto the end (of the world).
har laqab ku dad aan mubdal na-shud
aan-ki chustash KHwand u kahil na-shud
No title that he gave became changed:
that one whom he called ‘brisk’ did not become ‘lazy.’
har ki aaKHir mominast awwal ba-did
har ki aaKHir kafir u ra shud padid
Whoso is (to be) a believer at the last, he saw at the first;
whoso is (to be) an infidel at the last, to him it became manifest.
ism-e-har chize tu az dana shinau
sirr-e-ramz-e-'allamal-asma shinau
Do thou hear the name of every thing from the knower:
hear the inmost meaning of the mystery of He taught the Names.
ism-e-har chize bar-e-ma zahirash
ism-e-har chize bar-e-KHaliq sirash
With us, the name of every thing is its outward (appearance); with the Creator, the name of every thing is its inward
(reality).
nazd-e-musa nam-e-chpbash bud 'asa
nazd-e-KHaliq bud namash azhdaha
In the eyes of Moses the name of his rod was ‘staff’;
in the eyes of the Creator its name was ‘dragon.’
bud 'umr-e-ra nam-e-inja but-parast
lek momin bud namash dar alast
Here the name of ‘Umar was ‘idolater,’
but in Alast, his name was ‘believer.’
aan-ki bud nazdik-e-ma namash mani
pesh-e-haq bude tu kin dam ba mani
That of which the name, with us, was ‘seed’ was,
in the sight of God, this figure (of thee) who art (now) with me.
surate bud in mani andar adam
pesh-e-haq maujud na besh-o-na kam
This ‘seed’ was a form (idea) in non-existence (potentiality), existent with God, neither more nor less (than the form in which it appeared externally).
hasil aan aamad haqiqat nam-e-ma
pesh-e-hazrat kan buwad anjam-e-ma
In brief, that which is our end is
really our name with God.
mard ra bar 'aqibat name nehad
ne bar aan ku 'ariyat name nehad
He bestows on a man a name according to his final state,
not according to that (state) to which He gives the name of ‘a loan.’
chashm-e-adam chun ba-nur-e-pak did
jaan-o-sirr-e-namha gashtash padid
In as much as the eye of Adam saw by means of the Pure
Light,
the soul and inmost sense of the names became evident to him.
chun malak anwar-e-haq dar we ba-yaft
dar sujud uftad-o-dar KHidmat shitaft
in chunin aadam ki namash mi baram
gar satayam ta-qayamat qasiram
Since the angels perceived in him the rays of God,
they fell in worship and hastened to do homage.
in hama danist-o-chun aamad qaza
danish-e-yak nahy shud bar we KHata
If until the Resurrection I reckon up the praise of this Adam whose name I am celebrating, I fall short (of what is due).
ke 'ajab nahy az pai-e-tahrim bud
ya ba-tawile bud-o-tauhim bud
All this he knew; (yet) when the Divine destiny came,
he was at fault in the knowledge of a single prohibition,
dar dilash tawil chun tarjih yaft
taba dar hairat su-e-gandum shitaft
Wondering whether the prohibition was for the purpose of making unlawful (the thing prohibited),
or whether it admitted of an interpretation and was a cause of perplexity.
baghban ra kHar chun dar pa-e-raft
duzd fursat yaft-o-kala burd taft
When (the view that it admitted of) interpretation prevailed in his mind,
his nature hastened in bewilderment towards the wheat.
chun za hairat rast baz aamad ba-rah
did burda duzd raKHt az kar-gah
When the thorn went into the foot of the gardener (Adam),
the thief (Satan) found an opportunity and quickly carried off the goods.
rabbana inna zalamna guft-o-ah
ya'ni aamad zulmat-o-gum-gasht rah
As soon as he escaped from bewilderment, he returned into the (right) road;
(then) he saw that the thief had carried off the wares from the shop.
in qaza abre buwad KHurshid posh
sher-o-ajhdarha shawad zu ham-chu mush
He cried, ‘O Lord, we have done wrong,’ and ‘Alas,’
that is to say, ‘darkness came and the way was lost.’
man agar dame na-binam gah-e-hukm
man na tanha jahilam dar rah-e-hukm
Divine destiny, then, is a cloud that covers the sun:
thereby lions and dragons become as mice.
ai KHunuk aan ku niko kari giraft
zor ra ba-guzasht u zari giraft
If I (the hoopoe) do not see a snare in the hour of Divine ordainment,
’tis not I alone who am ignorant in the course of Divine ordainment.
gar qaza poshad siyah ham-chun shabat
hum qaza dastat ba-girad 'aqibat
Oh, happy he that clave to righteousness,
he (that) let (his own) strength go and took to supplication!
gar qaza sad bar qasd-e-jaan kunad
hum qaza jaanat dehad darman kunad
If the Divine destiny shrouds thee in black like night, yet the Divine destiny will take thy hand (and guide thee) at the last.
in qaza sad bar agar rahat zanad
bar faraaz-e-charKH kHargahat zanad
If the Divine destiny a hundred times attempts thy life,
yet the Divine destiny gives thee life and heals thee.
az karam-dan in ki mi tarsanadat
ta-ba-mulk-e-aimani ba-nashanadat
This Divine destiny, if a hundred times it waylays thee,(nevertheless) pitches thy tent on the top of Heaven.
in suKHan payan na-darad gasht der
gosh kun tu qissa-e-kHargosh-o-sher
Know that this is from the loving kindness (of God),
that He terrifies thee in order that He may establish thee in the kingdom of security.
This subject hath no end. ’Tis late.
Hearken (now) to the story of the hare and the lion.
