English    Türkçe    فارسی   

1
3144-3193

  • پیش سبحان بس نگه دارید دل ** تا نگردید از گمان بد خجل‌‌
  • In the presence of His Glory keep watch, then, over your hearts, lest ye be put to shame by thinking evil.

  • کاو ببیند سر و فکر و جستجو ** همچو اندر شیر خالص تار مو 3145
  • For He sees conscience and thought and quest (desire) as (plainly) as a thread of hair in pure milk.

  • آن که او بی‌‌نقش ساده سینه شد ** نقشهای غیب را آیینه شد
  • He whose clear breast has become devoid of (any) image (impression) has become a mirror for the impressions of the Invisible.

  • سر ما را بی‌‌گمان موقن شود ** ز آن که مومن آینه‌‌ی مومن شود
  • He becomes intuitively and undoubtingly aware of our inmost thought, because the true believer is the mirror of the true believer.

  • چون زند او نقد ما را بر محک ** پس یقین را باز داند او ز شک‌‌
  • When he rubs our coin on the touchstone, then he knows the difference between faith and doubt.

  • چون شود جانش محک نقدها ** پس ببیند قلب را و قلب را
  • When his soul becomes the touchstone of the coin, then he will see (distinguish) the (true) heart and the false money (of hypocrisy).

  • نشاندن پادشاهان صوفیان عارف را پیش روی خویش تا چشمشان بدیشان روشن شود
  • How kings seat in front of them the Súfís who know God, in order that their eyes may be illumined by (seeing) them.

  • پادشاهان را چنان عادت بود ** این شنیده باشی ار یادت بود 3150
  • Such is the custom of kings: you will have heard of this, if you remember.

  • دست چپشان پهلوانان ایستند ** ز آنکه دل پهلوی چپ باشد ببند
  • The paladins stand on their left hand, because the heart (the seat of courage) is fixed on the left side (of the body).

  • مشرف و اهل قلم بر دست راست ** ز آن که علم و خط و ثبت آن دست راست‌‌
  • On the right hand are the chancellor and the secretaries, because the science of writing and book-keeping belongs (in practice) to that hand.

  • صوفیان را پیش رو موضع دهند ** کاینه‌‌ی جان‌‌اند و ز آیینه بهند
  • They give the Súfís the place in front of their countenance, for they (the Súfís) are a mirror for the soul, and better than a mirror,

  • سینه صیقلها زده در ذکر و فکر ** تا پذیرد آینه‌‌ی دل نقش بکر
  • (Since) they have polished their breasts (hearts) in commemoration (of God) and meditation, that the heart's mirror may receive the virgin (original) image.

  • هر که او از صلب فطرت خوب زاد ** آینه در پیش او باید نهاد 3155
  • Whoever is born beautiful from the loins of Creation, a mirror must be placed before him.

  • عاشق آیینه باشد روی خوب ** صیقل جان آمد و تقوی القلوب‌‌
  • The beauteous face is in love with the mirror: it (such a face) is a polisher of the soul and (a kindler) of the fear of God in (men's) hearts.

  • آمدن مهمان پیش یوسف علیه السلام و تقاضا کردن یوسف از او تحفه و ارمغان‌‌
  • How the guest came to Joseph, on whom be peace, and how Joseph demanded of him a gift and present on his return from abroad.

  • آمد از آفاق یار مهربان ** یوسف صدیق را شد میهمان‌‌
  • The loving friend came from the ends of the earth and became the guest of Joseph the truthful,

  • کآشنا بودند وقت کودکی ** بر وساده‌‌ی آشنایی متکی‌‌
  • For they had been acquainted in childhood, reclining (together) on the cushion of acquaintance.

  • یاد دادش جور اخوان و حسد ** گفت کان زنجیر بود و ما اسد
  • He spoke to him (Joseph) of the injustice and envy of his brethren: Joseph said, “That was (like) a chain, and I was the lion.

  • عار نبود شیر را از سلسله ** نیست ما را از قضای حق گله‌‌ 3160
  • The lion is not disgraced by the chain: I do not complain of God's destiny.

  • شیر را بر گردن ار زنجیر بود ** بر همه زنجیر سازان میر بود
  • If the lion had a chain on his neck, (yet) he was prince over all the chain-makers.”

  • گفت چون بودی ز زندان و ز چاه ** گفت همچون در محاق و کاست ماه‌‌
  • He asked, “How wert thou in regard to the prison and the well?” “Like the moon,” said Joseph, “in the interlunar period (when she is) on the wane.”

  • در محاق ار ماه نو گردد دو تا ** نی در آخر بدر گردد بر سما
  • If in that period the new moon is bent double, does not she at last become the full moon in the sky?

  • گر چه دردانه به هاون کوفتند ** نور چشم و دل شد و بیند بلند
  • Though the seed-pearl is pounded in the mortar, it becomes the light of eye and heart and looks aloft.

  • گندمی را زیر خاک انداختند ** پس ز خاکش خوشه‌‌ها بر ساختند 3165
  • They cast a grain of wheat under earth, then from its earth they raised up ears of corn;

  • بار دیگر کوفتندش ز آسیا ** قیمتش افزود و نان شد جان فزا
  • Once more they crushed it with the mill: its value increased and it became soul invigorating bread;

  • باز نان را زیر دندان کوفتند ** گشت عقل و جان و فهم هوشمند
  • Again they crushed the bread under their teeth: it became the mind and spirit and understanding of one endowed with reason;

  • باز آن جان چون که محو عشق گشت ** يعجب الزراع آمد بعد کشت‌‌
  • Again, when that spirit became lost in Love, it became (as that which) rejoiceth the sowers after the sowing.

  • این سخن پایان ندارد باز گرد ** تا که با یوسف چه گفت آن نیک مرد
  • This discourse hath no end. Come back, that we may see what that good man said to Joseph.

  • بعد قصه گفتنش گفت ای فلان ** هین چه آوردی تو ما را ارمغان‌‌ 3170
  • After he (Joseph) had told him his story, he (Joseph) said, “Now, O so-and-so, what traveller's gift hast thou brought for me?”

  • بر در یاران تهی دست ای فتی ** هست چون بی‌‌گندمی در آسیا
  • O youth, he who is empty-handed at the door of friends is like a man without wheat in the mill.

  • حق تعالی خلق را گوید به حشر ** ارمغان کو از برای روز نشر
  • God, exalted is He, will say to the people at the gathering (for Judgement), “Where is your present for the Day of Resurrection?

  • جئتمونا و فرادی بی‌‌نوا ** هم بدان سان که خلقناکم کذا
  • Ye have come to Us and alone without provision, just in the same guise as We created you.

  • هین چه آوردید دست آویز را ** ارمغانی روز رستاخیز را
  • Hark, what have ye brought as an offering—a gift on homecoming for the Day when ye rise from the dead?

  • یا امید باز گشتنتان نبود ** وعده‌‌ی امروز باطلتان نمود 3175
  • Or had ye no hope of returning? Did the promise of (meeting Me) to-day seem vain to you?”

  • وعده‌‌ی مهمانی‌‌اش را منکری ** پس ز مطبخ خاک و خاکستر بری‌‌
  • Dost thou (O reader) disbelieve in the promise of being His guest? Then from the kitchen (of His bounty) thou wilt get (only) dust and ashes.

  • ور نه‌‌ای منکر چنین دست تهی ** در در آن دوست چون پا می‌‌نهی‌‌
  • And if thou art not disbelieving, how with such empty hands art thou setting foot in the Court of that Friend?

  • اندکی صرفه بکن از خواب و خور ** ارمغان بهر ملاقاتش ببر
  • Refrain thyself a little from sleep and food: bring the gift for thy meeting with Him.

  • شو قلیل النوم مما یهجعون ** باش در اسحار از یستغفرون‌‌
  • Become scant of sleep (like them that) were slumbering (but a small part of the night); in the hours of dawn be of (those who) were asking pardon of God.

  • اندکی جنبش بکن همچون جنین ** تا ببخشندت حواس نور بین‌‌ 3180
  • Stir a little, like the embryo, in order that thou mayst be given the senses which behold the Light,

  • وز جهان چون رحم بیرون روی ** از زمین در عرصه‌‌ی واسع شوی‌‌
  • And mayst go forth from this womb-like world and mayst go from the earth into a wide expanse.

  • آن که ارض الله واسع گفته‌‌اند ** عرصه‌‌ای دان کانبیا در رفته‌‌اند
  • Know that the saying, “God's earth is wide,” refers to an exceedingly sublime expanse belonging to the prophets.

  • دل نگردد تنگ ز آن عرصه‌‌ی فراخ ** نخل تر آن جا نگردد خشک شاخ‌‌
  • The heart is not oppressed by that spacious expanse: there the fresh boughs of the palm-tree do not become dry.

  • حاملی تو مر حواست را کنون ** کند و مانده می‌‌شوی و سر نگون‌‌
  • At present thou art bearing (the burden of) thy senses: thou art becoming weary and exhausted and (ready to fall) headlong.

  • چون که محمولی نه حامل وقت خواب ** ماندگی رفت و شدی بی‌‌رنج و تاب‌‌ 3185
  • Since, at the time of sleep, thou art borne (on high), and art not bearing (the burden), thy fatigue is gone and thou art free from pain and anguish.

  • چاشنیی دان تو حال خواب را ** پیش محمولی حال اولیا
  • Regard the time of sleep as a (mere) taste (sample) in comparison with the state in which the saints are borne (on high).

  • اولیا اصحاب کهفند ای عنود ** در قیام و در تقلب هم رقود
  • The saints are (like) the Men of the Cave, O obstinate one: they are asleep (even) in rising up and turning to and fro.

  • می‌‌کشدشان بی‌‌تکلف در فعال ** بی‌‌خبر ذات الیمین ذات الشمال‌‌
  • He (God) is drawing them, without their taking trouble to act, without consciousness (on their part), to the right hand and to the left.

  • چیست آن ذات الیمین فعل حسن ** چیست آن ذات الشمال اشغال تن‌‌
  • What is that right hand? Good deeds. What is that left hand? The affairs of the body.

  • می‌‌رود این هر دو کار از انبیا ** بی‌‌خبر زین هر دو ایشان چون صدا 3190
  • These two (kinds of) actions proceed from the prophets, (while) they are unconscious of them both, like the echo:

  • گر صدایت بشنواند خیر و شر ** ذات کوه از هر دو باشد بی‌‌خبر
  • If the echo causes thee to hear good and evil, the mountain itself is unconscious of either.

  • گفتن مهمان یوسف علیه السلام را که آینه آوردمت ارمغان تا هر باری که در وی نگری روی خوب خود بینی مرا یاد کنی‌‌
  • How the guest said to Joseph, “I have brought thee the gift of a mirror, so that whenever thou lookest in it thou wilt see thine own fair face and remember me.”

  • گفت یوسف هین بیاور ارمغان ** او ز شرم این تقاضا زد فغان‌‌
  • Joseph said, “Come, produce the gift.” He (the guest), on account of shame (confusion) at this demand, sobbed aloud.

  • گفت من چند ارمغان جستم ترا ** ارمغانی در نظر نامد مرا
  • “How many a gift,” said he, “did I seek for thee! No (worthy) gift came into my sight.