ذکر یوسف ذکر زلف پر خمش ** ذکر یعقوب و زلیخا و غمش4240
The account of Joseph, the account of his curly locks, the account of Jacob and Zalíkhá and her passion.
ظاهرست و هرکسی پی می‌برد ** کو بیان که گم شود در وی خرد
It is plain, and every one finds the way (to its meaning): where is the exposition in which the intellect becomes lost?”
گفت اگر آسان نماید این به تو ** این چنین آسان یکی سوره بگو
He (God) said, “If this seems easy to thee, say (compose) one Súra (in the style that is) so ‘easy’ as this (Qur’án).
جنتان و انستان و اهل کار ** گو یکی آیت ازین آسان بیار
Let the Jinn and mankind and the skilled among you produce a single verse of this ‘easy’ (style).”
تفسیر این خبر مصطفی علیه السلام کی للقران ظهر و بطن و لبطنه بطن الی سبعة ابطن
Commentary on the Tradition of Mustafá (Mohammed), on whom be peace, that the Qur’án hath an exterior (sense) and an interior (sense), and that its interior (sense) hath an interior (sense), (and so on) to seven interior (senses).
حرف قرآن را بدان که ظاهریست ** زیر ظاهر باطنی بس قاهریست
Know that the words of the Qur’án have an exterior (sense), and under the exterior (sense) an interior (sense), exceedingly overpowering;
زیر آن باطن یکی بطن سوم ** که درو گردد خردها جمله گم4245
And beneath that inward (sense) a third interior (sense), wherein all intellects become lost.
بطن چارم از نبی خود کس ندید ** جز خدای بی‌نظیر بی‌ندید
The fourth interior (sense) of the Qur’án none hath perceived at all, except God the peerless and incomparable.
تو ز قرآن ای پسر ظاهر مبین ** دیو آدم را نبیند جز که طین
In the Qur’án do not thou, O son, regard (only) the exterior: the Devil regards Adam as naught but clay.
ظاهر قرآن چو شخص آدمیست ** که نقوشش ظاهر و جانش خفیست
The exterior (sense) of the Qur’án is like a man's person, for his features are visible, while his spirit is hidden.
مرد را صد سال عم و خال او ** یک سر مویی نبیند حال او
A man's paternal and maternal uncles (may see him) for a hundred years, and of his (inward) state not see (so much as) the tip of a hair.
بیان آنک رفتن انبیا و اولیا به کوهها و غارها جهت پنهان کردن خویش نیست و جهت خوف تشویش خلق نیست بلک جهت ارشاد خلق است و تحریض بر انقطاع از دنیا به قدر ممکن
It is explained that the going of the prophets and the saints, on whom be peace, to mountains and caves, is not for the purpose of hiding themselves and on account of their fear of being disturbed by the people, but for the purpose of guiding the people in the right way and inciting them to abandon this world as much as is possible.
آنک گویند اولیا در که بوند ** تا ز چشم مردمان پنهان شوند4250
As for their saying that the saints are (dwelling) in the mountains in order that they may be hidden from the eyes of men,
پیش خلق ایشان فراز صد که‌اند ** گام خود بر چرخ هفتم می‌نهند
In the sight of the people they are higher than a hundred mountains and plant their footsteps on the Seventh Heaven.
پس چرا پنهان شود که‌جو بود ** کو ز صد دریا و که زان سو بود
Why, then, should he who is beyond a hundred seas and mountains become hidden and seek (refuge in) the mountains?
حاجتش نبود به سوی که گریخت ** کز پیش کره‌ی فلک صد نعل ریخت
He has no need to flee to the mountains, he in pursuit of whom the colt, Heaven, has dropped a hundred horse-shoes.
چرخ گردید و ندید او گرد جان ** تعزیت‌جامه بپوشید آسمان
The celestial sphere revolved (so long) and never saw the dust of the spirit; (hence) Heaven donned the garb of mourning.
گر به ظاهر آن پری پنهان بود ** آدمی پنهان‌تر از پریان بود4255
If, outwardly, the peri is hidden, (yet) Man is a hundred times more hidden than the peris.
نزد عاقل زان پری که مضمرست ** آدمی صد بار خود پنهان‌ترست
In the view of the intelligent, Man is indeed a hundred times more hidden than the peri who is concealed.
آدمی نزدیک عاقل چون خفیست ** چون بود آدم که در غیب او صفیست
Since, in the view of the intelligent, Man is hidden, how (hidden) must be the Adam who is pure (chosen of God) in the unseen world!
تشبیه صورت اولیا و صورت کلام اولیا به صورت عصای موسی و صورت افسون عیسی علیهما السلام
Comparison of the form of the saints and the form of the speech of the saints to the form of the rod of Moses and to the form of the incantation of Jesus, peace be on them both!
Man is like the rod of Moses; Man is like the incantation of Jesus.
در کف حق بهر داد و بهر زین ** قلب مومن هست بین اصبعین
For the sake of justice and for the sake of decorum, the true believer's heart is in the hand of God, between (His) two fingers.
ظاهرش چوبی ولیکن پیش او ** کون یک لقمه چو بگشاید گلو4260
Its (the rod's) exterior (form) is a piece of wood, but (all created) existence is one mouthful to it when it opens its throat.
تو مبین ز افسون عیسی حرف و صوت ** آن ببین کز وی گریزان گشت موت
In the incantation of Jesus do not regard (merely) the letter and the sound: regard the fact that Death turned and fled from it.
تو مبین ز افسونش آن لهجات پست ** آن نگر که مرده بر جست و نشست
In his incantation do not regard the petty words: consider that the dead sprang up and sat down.
تو مبین مر آن عصا را سهل یافت ** آن ببین که بحر خضرا را شکافت
In (the case of) that rod, do not regard the easy getting (of it): regard the fact that it cleft the green sea.
تو ز دوری دیده‌ای چتر سیاه ** یک قدم فا پیش نه بنگر سپاه
You have seen from afar the black canopy: take a step forward and behold the army!
تو ز دوری می‌نبینی جز که گرد ** اندکی پیش آ ببین در گرد مرد4265
From afar you see nothing but the dust: advance a little and see the man in the dust.
دیده‌ها را گرد او روشن کند ** کوهها را مردی او بر کند
His dust makes eyes bright; his manliness uproots mountains.
چون بر آمد موسی از اقصای دشت ** کوه طور از مقدمش رقاص گشت
When Moses came up from the remotest part of the desert, at his advent Mount Sinai began to dance.
تفسیر یا جبال اوبی معه والطیر
Commentary on (the text), O ye mountains, repeat (the praise of God) in accord with him, and the birds (likewise).
روی داود از فرش تابان شده ** کوهها اندر پیش نالان شده
The face of David shone with His glory: the mountains sang plaintively after him.
کوه با داود گشته همرهی ** هردو مطرب مست در عشق شهی
The mountain became an accompanist to David: both the minstrels (were) drunken in love for a King.
یا جبال اوبی امر آمده ** هر دو هم‌آواز و هم‌پرده شده4270
Came the (Divine) command, “O ye mountains, repeat (the praise of God)”: both joined their voices and kept the tune together.
گفت داودا تو هجرت دیده‌ای ** بهر من از همدمان ببریده‌ای
He (God) said, “O David, thou hast suffered separation: for My sake thou hast parted from thine intimates.”
ای غریب فرد بی مونس شده ** آتش شوق از دلت شعله زده
O lonely stranger who hast become friendless, from whose heart the fire of longing hath flamed up,
مطربان خواهی و قوال و ندیم ** کوهها را پیشت آرد آن قدیم
Thou desirest minstrels and singers and boon-companions: the Eternal One brings the mountains unto thee.
مطرب و قوال و سرنایی کند ** که به پیشت بادپیمایی کند
He makes (them) minstrels and singers and pipers: He makes the mountain blow in measure before thee,
تا بدانی ناله چون که را رواست ** بی لب و دندان ولی را ناله‌هاست4275
To the end that thou mayst know that, since the mountain is permitted to sing, the saint (likewise) hath plaintive songs (uttered) without lips or teeth.
نغمه‌ی اجزای آن صافی‌جسد ** هر دمی در گوش حسش می‌رسد
The melody of the particles of that pure-bodied one is reaching his sensuous ear every moment.
همنشینان نشنوند او بشنود ** ای خنک جان کو به غیبش بگرود
His companions hear it not, (but) he hears (it): oh, happy is the soul that believes in his hidden mystery.
بنگرد در نفس خود صد گفت و گو ** همنشین او نبرده هیچ بو
He (the saint) beholds a hundred discourses in himself, while his companion has gotten no scent (perception thereof).
صد سال و صد جواب اندر دلت ** می‌رسد از لامکان تا منزلت
Within thy heart a hundred questions and a hundred answers are coming from (the realm of) non-spatiality to thy dwelling-place.
بشنوی تو نشنود زان گوشها ** گر به نزدیک تو آرد گوش را4280
Thou hearest (them); the ears (of another) do not hear (them), (even) if he bring his ear nigh to thee.
گیرم ای کر خود تو آن را نشنوی ** چون مثالش دیده‌ای چون نگروی
O deaf man, I grant that truly thou hearest them not; (but) since thou hast seen their (external) emblem, how wilt not thou believe?
جواب طعنه‌زننده در مثنوی از قصور فهم خود
Reply to him who rails at the Mathnawí on account of his being deficient in understanding.
ای سگ طاعن تو عو عو می‌کنی ** طعن قرآن را برون‌شو می‌کنی
O railing cur, you are bow-wowing and practising evasion for the purpose of railing at the Qur’án.
این نه آن شیرست کز وی جان بری ** یا ز پنجه‌ی قهر او ایمان بری
This is not such a lion that you will save your life from it or carry off your faith (secure) from the claws of its vengeance.
تا قیامت می‌زند قرآن ندی ** ای گروهی جهل را گشته فدی
The Qur’án is proclaiming till the Resurrection—“O people devoted to ignorance,
که مرا افسانه می‌پنداشتید ** تخم طعن و کافری می‌کاشتید4285
Who were deeming me to be an idle tale and were sowing the seed of raillery and infidelity,
خود بدیدیت آنک طعنه می‌زدیت ** که شما فانی و افسانه بدیت
(Now) ye yourselves have seen (the truth of) what ye were scoffing at, (namely), that ye were perishable and idle tale.
من کلام حقم و قایم به ذات ** قوت جان جان و یاقوت زکات
I am the Word of God and subsistent through the (Divine) Essence; I am the Food of the soul of the soul. And (I am) the Jacinth of purity.
نور خورشیدم فتاده بر شما ** لیک از خورشید ناگشته جدا
I am the Sunlight that hath fallen upon you, but I have not become separate from the Sun.
نک منم ینبوع آن آب حیات ** تا رهانم عاشقان را از ممات
Lo, I am the Fountain of the Water of Life, that I may deliver the lovers (of God) from death.