یوسف و موسی ز حق بردند نور ** در رخ و رخسار و در ذات الصدور
Joseph and Moses fetched light from God into their cheeks and countenances and into their inmost bosoms.
روی موسی بارقی انگیخته ** پیش رو او توبره آویخته
The face of Moses shot forth a flashing beam: he hung a veil in front of his face.
نور رویش آن‌چنان بردی بصر ** که زمرد از دو دیده‌ی مار کر 3060
The splendour of his face would have dazzled (men's) eyes as the emerald (blinds) the eyes of the deaf adder.
او ز حق در خواسته تا توبره ** گردد آن نور قوی را ساتره
He besought God that the veil might become a covering for that powerful Light.
توبره گفت از گلیمت ساز هین ** کان لباس عارفی آمد امین
He (God) said, “Hark, make a veil of thy felt raiment, for the garment of gnosis can be trusted (to keep it safe),
کان کسا از نور صبری یافتست ** نور جان در تار و پودش تافتست
Because that robe has become inured to the Light: the Light of the Spirit shines through its warp and woof.
جز چنین خرقه نخواهد شد صوان ** نور ما را بر نتابد غیر آن
Nothing will be a (safe) repository (for it) except a mantle like this: nothing else can endure Our Light.
کوه قاف ار پیش آید بهرسد ** هم‌چو کوه طور نورش بر درد 3065
If Mt Qáf should come forward as a barrier (to it), the Light would rend it asunder like Mt Sinai.”
از کمال قدرت ابدان رجال ** یافت اندر نور بی‌چون احتمال
Through the (Divine) omnipotence the bodies of (holy) men have gained ability to support the unconditioned Light.
آنچ طورش بر نتابد ذره‌ای ** قدرتش جا سازد از قاروره‌ای
His (God's) power makes a glass vessel the dwelling-place of that (Light) of which Sinai cannot bear (even) a mote.
گشت مشکات و زجاجی جای نور ** که همی‌درد ز نور آن قاف و طور
A lamp-niche and a lamp-glass have become the dwelling-place of the Light by which Mt Qáf and Mt Sinai are torn to pieces.
جسمشان مشکات دان دلشان زجاج ** تافته بر عرش و افلاک این سراج
Know that their (the holy men's) bodies are the lamp-niche and their hearts the glass: this lamp illumines the empyrean and the heavens.
نورشان حیران این نور آمده ** چون ستاره زین ضحی فانی شده 3070
Their (the heavens') light is dazzled by this Light and vanishes like the stars in this radiance of morning.
زین حکایت کرد آن ختم رسل ** از ملیک لا یزال و لم یزل
Hence the Seal of the prophets has related (the saying) of the everlasting and eternal Lord—
که نگنجیدم در افلاک و خلا ** در عقول و در نفوس با علا
“I am not contained in the heavens or in the void or in the exalted intelligences and souls;
در دل مومن بگنجیدم چو ضیف ** بی ز چون و بی چگونه بی ز کیف
(But) I am contained, as a guest, in the true believer's heart, without qualification or definition or description,
در دل مومن بگنجیدم چو ضیف ** بی ز چون و بی چگونه بی ز کیف
To the end that by the mediation of that heart (all) above and below may win from Me sovereignties and fortune.
بی‌چنین آیینه از خوبی من ** برنتابد نه زمین و نه زمن 3075
Without such a mirror neither Earth nor Time could bear the vision of My beauty.
بر دو کون اسپ ترحم تاختیم ** پس عریض آیینه‌ای بر ساختیم
I caused the steed of (My) mercy to gallop over the two worlds: I fashioned a very spacious mirror.
هر دمی زین آینه پنجاه عرس ** بشنو آیینه ولی شرحش مپرس
From this mirror (appear) at every moment fifty (spiritual) wedding-feasts: hearken to the mirror, but do not ask (Me) to describe it.”
حاصل این کزلبس خویشش پرده ساخت ** که نفوذ آن قمر را می‌شناخت
The gist (of the discourse) is this, that he (Moses) made a veil of his raiment, since he knew the penetrativeness of (the light of) that Moon.
گر بدی پرده ز غیر لبس او ** پاره گشتی گر بدی کوه دوتو
Had the veil been (made) of anything except his raiment, it would have been torn to shreds, (even) if it had been (like) a solid mountain.
ز آهنین دیوارها نافذ شدی ** توبره با نور حق چه فن زدی 3080
It (the Light) would penetrate through iron walls: what contrivance could the veil employ against the Light of God?
گشته بود آن توبره صاحب تفی ** بود وقت شور خرقه‌ی عارفی
That veil had become glowing: it was the mantle of a gnostic in the moment of ecstasy.
زان شود آتش رهین سوخته ** کوست با آتش ز پیش آموخته
The fire is deposited (becomes immanent) in the tinder because it (the tinder) is already familiar with the fire.
وز هوا و عشق آن نور رشاد ** خود صفورا هر دو دیده باد داد
And in sooth Safúrá, from desire and love for that Light of true guidance, sacrificed both her eyes.
اولا بر بست یک چشم و بدید ** نور روی او و آن چشمش پرید
At first she closed one eye and beheld the light of his (Moses') face (with the other); and that eye was lost.
بعد از آن صبرش نماند و آن دگر ** بر گشاد و کرد خرج آن قمر 3085
Afterwards she could no longer restrain herself and (therefore) she opened the other (eye) and spent it on that Moon.
هم‌چنان مرد مجاهد نان دهد ** چون برو زد نور طاعت جان دهد
Even so the (spiritual) warrior (first) gives away his bread; (but) when the light of devotion strikes on him, he gives away his life.
پس زنی گفتش ز چشم عبهری ** که ز دستت رفت حسرت می‌خوری
Then a woman said to her, “Art thou grieving for the jonquil-like eye that thou hast lost?”
گفت حسرت می‌خورم که صد هزار ** دیده بودی تا همی‌کردم نثار
“I am grieving,” she replied, “(to think) would that I had a hundred thousand eyes to lavish (on that Moon)!
روزن چشمم ز مه ویران شدست ** لیک مه چون گنج در ویران نشست
The window, (which is) mine eye, has been ruined by the Moon; but the Moon is seated (there) like the (buried) treasure in the ruin.
کی گذارد گنج کین ویرانه‌ام ** یاد آرد از رواق و خانه‌ام 3090
How should the treasure let this ruin of mine have (any regretful) memory of my porch and house?”
نور روی یوسفی وقت عبور ** می‌فتادی در شباک هر قصور
The light of Joseph's face, when he was passing by, used to fall on the latticed windows of every villa,
پس بگفتندی درون خانه در ** یوسفست این سو به سیران و گذر
And the people within the house would say, “Joseph is taking a walk in this quarter and passing by”;
زانک بر دیوار دیدندی شعاع ** فهم کردندی پس اصحاب بقاع
For they would see the radiance on the wall, and then the landlords (inmates) would understand (the cause of it).
خانه‌ای را کش دریچه‌ست آن طرف ** دارد از سیران آن یوسف شرف
The house that has its window in that direction is ennobled by that Joseph's walking for recreation.
هین دریچه سوی یوسف باز کن ** وز شکافش فرجه‌ای آغاز کن 3095
Hark, open a window towards Joseph and begin to delight yourself by looking at him through the aperture.
عشق‌ورزی آن دریچه کردنست ** کز جمال دوست سینه روشنست
The business of love is to make that window (in the heart), for the breast is illumined by the beauty of the Beloved.
پس هماره روی معشوقه نگر ** این به دست تست بشنو ای پدر
Therefore gaze incessantly on the face of the Beloved! This is in your power. Hearken, O father!
راه کن در اندرونها خویش را ** دور کن ادراک غیراندیش را
Make a way for yourself into the innermost parts: banish the perception that is concerned with other (than God).
کیمیا داری دوای پوست کن ** دشمنان را زین صناعت دوست کن
You possess an elixir: treat your (vile) skin (with it), and by means of this art (alchemy) make your enemies your friends.
چون شدی زیبا بدان زیبا رسی ** که رهاند روح را از بی‌کسی 3100
When you have become beauteous you will attain unto the Beauteous One who delivers the spirit from friendlessness.
پرورش مر باغ جانها را نمش ** زنده کرده مرده‌ی غم را دمش
His moisture (grace) is nourishment for the garden of spirits; His breath revives him that has died of anguish.
نه همه ملک جهان دون دهد ** صد هزاران ملک گوناگون دهد
He does not (only) bestow (on you) the entire kingdom of the base world; He bestows a hundred thousand kingdoms of diverse kinds.
بر سر ملک جمالش داد حق ** ملکت تعبیر بی‌درس و سبق
God gave him (Joseph), in addition to the kingdom of beauty, the kingdom of interpretation (of dreams) without his having studied and taken lessons (in that science).
ملکت حسنش سوی زندان کشید ** ملکت علمش سوی کیوان کشید
The kingdom of beauty led him to prison; the kingdom of knowledge led him to Saturn.
شه غلام او شد از علم و هنر ** ملک علم از ملک حسن استوده‌تر 3105
Because of his knowledge and skill (in interpretation) the King (of Egypt) became his slave: the kingdom of knowledge is more praiseworthy than the kingdom of beauty.
رجوع کردن به حکایت آن شخص وام کرده و آمدن او به امید عنایت آن محتسب سوی تبریز
Return to the Story of the man who incurred (great) debts and his coming to Tabríz in hope of (enjoying) the favour of the Inspector of Police.
آن غریب ممتحن از بیم وام ** در ره آمد سوی آن دارالسلام
The poor stranger, (who was) afflicted with fear on account of his debts, set out on the way to that Abode of Peace.
شد سوی تبریز و کوی گلستان ** خفته اومیدش فراز گل ستان
He went to Tabríz and the rose-garden district: his hope was reclining (luxuriously) on roses.