جاده باشد بحر ز اسرائیلیان ** غرقه گه باشد ز فرعون عوان
By the Israelites the sea is (made) a highway; by the ruffian Pharaoh it is (made) a drowning-place.
مخصوص بودن یعقوب علیه السلام به چشیدن جام حق از روی یوسف و کشیدن بوی حق از بوی یوسف و حرمان برادران و غیر هم ازین هر دو
How Jacob, on whom be peace, was privileged to taste the cup of God from the face of Joseph, and inhale the scent of God from the scent of Joseph; and the exclusion of his (Joseph's) brethren and others from both these (privileges).
آنچ یعقوب از رخ یوسف بدید ** خاص او بد آن به اخوان کی رسید3030
That which Jacob experienced from (beholding) the face of Joseph was peculiar to him: when did that (delight) come to his (Joseph's) brethren?
این ز عشقش خویش در چه می‌کند ** و آن بکین از بهر او چه می‌کند
This one (Jacob), from love of him (Joseph), puts himself in the pit, while that one (Joseph's brother) digs a pit for him (Joseph) in hatred.
سفره‌ی او پیش این از نان تهیست ** پیش یعقوبست پر کو مشتهیست
In the sight of this one (Joseph's brother) his (Joseph's) food-wallet is empty of bread; in the sight of Jacob it is full, for he is desiring eagerly.
روی ناشسته نبیند روی حور ** لا صلوة گفت الا بالطهور
None with face unwashed beholds the faces of the houris: he (the Prophet) said, “There is no ritual prayer without the ablution.”
عشق باشد لوت و پوت جانها ** جوع ازین رویست قوت جانها
Love is the meat and drink of souls; hunger, from this point of view, is the food of souls.
جوع یوسف بود آن یعقوب را ** بوی نانش می‌رسید از دور جا3035
Jacob had hunger for Joseph; (hence) the smell of the bread was reaching him from afar.
آنک بستد پیرهن را می‌شتافت ** بوی پیراهان یوسف می‌نیافت
He that took the shirt (of Joseph) was hastening (on his way) and was not perceiving the scent of Joseph's shirt,
و آنک صد فرسنگ زان سو بود او ** چونک بد یعقوب می‌بویید بو
While he that was a hundred leagues (distant) from that quarter was smelling the perfume, since he was Jacob.
ای بسا عالم ز دانش بی‌نصیب ** حافظ علمست آنکس نه حبیب
Oh, there is many a learned man that hath no profit of (his) knowledge: that person is one who commits knowledge to memory, not one who loves (it).
مستمع از وی همی‌یابد مشام ** گرچه باشد مستمع از جنس عام
From him the hearer (but not the learned man himself) perceives the scent (of knowledge), though the hearer be of the common sort,
زانک پیراهان بدستش عاریه‌ست ** چون بدست آن نخاسی جاریه‌ست3040
Because the shirt in his (the learned man's) hand is a borrowed thing, like a slave-girl in the hands of a slave-dealer.
جاریه پیش نخاسی سرسریست ** در کف او از برای مشتریست
The slave-girl is useless to the slave-dealer: she is in his hands (only) for the sake of the purchaser.
قسمت حقست روزی دادنی ** هر یکی را سوی دیگر راه نی
The dispensation of God is a bestowal of the allotted portion: no one's (portion) has access (can find its way) to another.
یک خیال نیک باغ آن شده ** یک خیال زشت راه این زده
A good fancy becomes that (blessed) man's garden (of Paradise); an ugly fancy waylays this (unblest) man (and brings him to perdition).
آن خدایی کز خیالی باغ ساخت ** وز خیالی دوزخ و جای گداخت
That Lord who hath made from one fancy the garden (of Paradise), and from one fancy Hell and the place of melting (torment)—
پس کی داند راه گلشنهای او ** پس کی داند جای گلخنهای او3045
Then who (but He) should know the way to His roseries? Then who (but He) should know the way to His furnaces?
دیدبان دل نبیند در مجال ** کز کدامین رکن جان آید خیال
The sentry of the heart, while on his round, does not see from what corner of the soul the fancy comes.
گر بدیدی مطلعش را ز احتیال ** بند کردی راه هر ناخوش خیال
If he saw its rising-place, he would contrive to bar the way to every unlovely fancy;
کی رسد جاسوس را آنجا قدم ** که بود مرصاد و در بند عدم
(But) how should the foot of the scout reach that spot?—for it is the watchtower and mountain-fortress of Non-existence.
دامن فضلش بکف کن کوروار ** قبض اعمی این بود ای شهره‌یار
Blindly lay hold of the skirt of His grace: this is the blind man's seisin (act of taking legal possession), O king.
دامن او امر و فرمان ویست ** نیکبختی که تقی جان ویست3050
His skirt is His command and behest: fortunate is he to whom piety is (as) his soul.
آن یکی در مرغزار و جوی آب ** و آن یکی پهلوی او اندر عذاب
The (blessed) one is in (the midst of) meadows and water-brooks, while the other (unblest) one beside him is in torment.
او عجب مانده که ذوق این ز چیست ** و آن عجب مانده که این در حبس کیست
He (the latter) remains in wonderment, saying, “Wherefore is this man's delight?” and the other remains in wonderment, saying, “In whose prison is this man?
هین چرا خشکی که اینجا چشمه هاست ** هین چرا زردی که اینجا صد دواست
Hark, why art thou parched?—for here are fountains. Hark, why art thou pale?—for here are a hundred remedies.
همنشینا هین در آ اندر چمن ** گوید ای جان من نیارم آمدن
Hark, neighbour, come into the garden!” He (the unblest man) says, “O (dear) soul, I cannot come.”
حکایت امیر و غلامش کی نماز باره بود وانس عظیم داشت در نماز و مناجات با حق
Story of the Amír and his slave who was very fond of the ritual prayer and had a great joy in the ritual prayer and in communing with God.