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4
577-626

  • می‌پرستید آفتاب چرخ را ** خوار کرده جان عالی‌نرخ را
  • Ye worship the sun in heaven, having despised the Spirit (which is) of high price.

  • آفتاب از امر حق طباخ ماست ** ابلهی باشد که گوییم او خداست
  • The sun, by command of God, is our cook: ’twere folly that we should say it is God.

  • آفتابت گر بگیرد چون کنی ** آن سیاهی زو تو چون بیرون کنی
  • If thy sun be eclipsed, what wilt thou do? How wilt thou expel that blackness from it?

  • نه به درگاه خدا آری صداع ** که سیاهی را ببر وا ده شعاع 580
  • Wilt not thou bring thy headache (trouble and pain) to the court of God, saying, ‘Take the blackness away, give back the radiance!’

  • گر کشندت نیم‌شب خورشید کو ** تا بنالی یا امان خواهی ازو
  • If they would kill thee at midnight, where is the sun, that thou shouldst wail (in supplication) and beg protection of it?

  • حادثات اغلب به شب واقع شود ** وان زمان معبود تو غایب بود
  • Calamities, for the most part, happen in the night; and at that time the object of thy worship is absent.

  • سوی حق گر راستانه خم شوی ** وا رهی از اختران محرم شوی
  • If thou sincerely bow (in prayer) to God, thou wilt be delivered from the stars: thou wilt become intimate (with God).

  • چون شوی محرم گشایم با تو لب ** تا ببینی آفتابی نیم‌شب
  • When thou becomest intimate, I will open my lips (to speak) with thee, that thou may’st behold a Sun at midnight.

  • جز روان پاک او را شرق نه ** در طلوعش روز و شب را فرق نه 585
  • It hath no Orient but the pure spirit: in (respect of) its rising, there is no difference between day and night.

  • روز آن باشد که او شارق شود ** شب نماند شب چو او بارق شود
  • ’Tis day when it (the Sun) rises; when it begins to shine, night is night no more.

  • چون نماید ذره پیش آفتاب ** هم‌چنانست آفتاب اندر لباب
  • (Such) as the mote appears in the presence of the sun, even such is the sun (of this world) in the pure substance (of the Light of God).

  • آفتابی را که رخشان می‌شود ** دیده پیشش کند و حیران می‌شود
  • The sun that becomes resplendent, and before which the (keenest) sight is blunted and dazzled—

  • هم‌چو ذره بینیش در نور عرش ** پیش نور بی حد موفور عرش
  • Thou wilt see it as a mote in the light of the Divine Throne, (a mote) beside the illimitable abounding light of the Divine Throne.

  • خوار و مسکین بینی او را بی‌قرار ** دیده را قوت شده از کردگار 590
  • Thou wilt deem it base and lowly and impermanent, (when) strength has come to thine (inward) eye from the Creator.”

  • کیمیایی که ازو یک ماثری ** بر دخان افتاد گشت آن اختری
  • (The Divine Light is) the Philosophers' Stone from which a single impression fell on the (primal) vapour, and it (the vapour) became a star;

  • نادر اکسیری که از وی نیم تاب ** بر ظلامی زد به گردش آفتاب
  • The unique elixir of which half a gleam struck upon a (region of) darkness and made it the sun;

  • بوالعجب میناگری کز یک عمل ** بست چندین خاصیت را بر زحل
  • The marvellous alchemist who by a single operation fastened all these properties on Saturn.

  • باقی اخترها و گوهرهای جان ** هم برین مقیاس ای طالب بدان
  • Know, O seeker, that the remaining planets and the spiritual substances are (to be judged) according to the same standard.

  • دیده‌ی حسی زبون آفتاب ** دیده‌ی ربانیی جو و بیاب 595
  • The sensuous eye is subject to the sun: seek and find a divine eye,

  • تا زبون گردد به پیش آن نظر ** شعشعات آفتاب با شرر
  • In order that the beams of the flaming sun may become subject (abased) before that vision;

  • که آن نظر نوری و این ناری بود ** نار پیش نور بس تاری بود
  • For that vision is luminous, while these (sunbeams) are igneous: fire is very dark in comparison with light.

  • کرامات و نور شیخ عبدالله مغربی قدس الله سره
  • The miraculous gifts and illumination of Shaykh ‘Abdullah Maghribí, may God sanctify his spirit.

  • گفت عبدالله شیخ مغربی ** شصت سال از شب ندیدم من شبی
  • Shaykh ‘Abdullah Maghribí said, “During sixty years I never perceived in night the quality of night.

  • من ندیدم ظلمتی در شصت سال ** نه به روز و نه به شب نه ز اعتلال
  • During sixty years I never experienced any darkness, neither by day nor by night nor from infirmity.”

  • صوفیان گفتند صدق قال او ** شب همی‌رفتیم در دنبال او 600
  • The Súfís declared his words to be true: “During the night we would follow him

  • در بیابانهای پر از خار و گو ** او چو ماه بدر ما را پیش‌رو
  • Into deserts filled with thorns and ditches, he going in front of us like the full moon.

  • روی پس ناکرده می‌گفتی به شب ** هین گو آمد میل کن در سوی چپ
  • Without looking behind him, he would say, (though it was) at night-time, ‘Hark! here is a ditch: turn to the left!’

  • باز گفتی بعد یک دم سوی راست ** میل کن زیرا که خاری پیش پاست
  • Then, after a little while, he would say, ‘Turn to the right, because a thorn is before your feet.’

  • روز گشتی پاش را ما پای‌بوس ** گشته و پایش چو پاهای عروس
  • Day would break: we would come to kiss his foot, and his foot would be like the feet of a bride,

  • نه ز خاک و نه ز گل بر وی اثر ** نه از خراش خار و آسیب حجر 605
  • No trace of earth or mud on it, none of scratch from thorns or bruise from stones.”

  • مغربی را مشرقی کرده خدای ** کرده مغرب را چو مشرق نورزای
  • God made the Maghribí a Mashriqí: He made the place of sunset (maghrib) light-producing like the place of sunrise (mashriq).

  • نور این شمس شموسی فارس است ** روز خاص و عام را او حارس است
  • The light of this one who belongs to the Sun of suns is riding (in majesty): by day he is guarding high and low.

  • چون نباشد حارس آن نور مجید ** که هزاران آفتاب آرد پدید
  • How should that glorious light, which brings thousands of suns into view, not be a guardian?

  • تو به نور او همی رو در امان ** در میان اژدها و کزدمان
  • By his light do thou walk always in safety amidst dragons and scorpions.

  • پیش پیشت می‌رود آن نور پاک ** می‌کند هر ره‌زنی را چاک‌چاک 610
  • That holy light is going in front of thee and tearing every highwayman to pieces.

  • یوم لا یخزی النبی راست دان ** نور یسعی بین ایدیهم بخوان
  • Know aright (the meaning of the text) on the Day when He (God) will not put the Prophet to shame; read (their) light shall run before them.

  • گرچه گردد در قیامت آن فزون ** از خدا اینجا بخواهید آزمون
  • Although that (light) will be increased at the Resurrection, (yet) beg of God (to grant thee) trial (of it) here;

  • کو ببخشد هم به میغ و هم به ماغ ** نور جان والله اعلم بالبلاغ
  • For He bestows spiritual light both on cloud and mist, and God best knoweth how to impart (it).

  • بازگردانیدن سلیمان علیه‌السلام رسولان بلقیس را به آن هدیه‌ها کی آورده بودند سوی بلقیس و دعوت کردن بلقیس را به ایمان و ترک آفتاب‌پرستی
  • How Solomon, on whom be peace, bade the envoys of Bilqís return to her with the gifts which they had brought; and how he called Bilqís to (accept) the Faith and to abandon sun-worship.

  • باز گردید ای رسولان خجل ** زر شما را دل به من آرید دل
  • “O shamefaced envoys, turn back! The gold is yours: bring unto me the heart, the (pure) heart!

  • این زر من بر سر آن زر نهید ** کوری تن فرج استر را دهید 615
  • Lay this gold of mine on the top of that gold (of yours): date corporis caecitatem pudendo mulae.” [Lay this gold of mine on the top of that gold (of yours): give the body’s blindness (its blind desire for gold) to a (female) mule’s private part.”]

  • فرج استر لایق حلقه‌ی زرست ** زر عاشق روی زرد اصفرست
  • Annulo aureo pudendum mulae idoneum est; the lover’s gold is the pallid yellow countenance; [A mule’s private part is suitable (as a hiding place) for a ring of gold; the lover’s gold is the pallid yellow countenance;]

  • که نظرگاه خداوندست آن ** کز نظرانداز خورشیدست کان
  • For that (countenance) is the object of the Lord’s regard, while the mine (of gold) results from the sun’s casting looks (of favour).

  • کو نظرگاه شعاع آفتاب ** کو نظرگاه خداوند لباب
  • How can (that which is) the sunbeams’ object of regard be compared with (that which is) an object of regard to the Lord of the quintessence’?

  • از گرفت من ز جان اسپر کنید ** گرچه اکنون هم گرفتار منید
  • “Make of your souls a shield against my taking (you) captive, though (in truth) ye are my captives even now.”

  • مرغ فتنه دانه بر بامست او ** پر گشاده بسته‌ی دامست او 620
  • The bird tempted by the bait is (still) on the roof: with wings outspread, it is (nevertheless) imprisoned in the trap.

  • چون به دانه داد او دل را به جان ** ناگرفته مر ورا بگرفته دان
  • Inasmuch as with (all) its soul it has given its heart to (has become enamoured of) the bait, deem it caught, (though apparently it is still) uncaught.

  • آن نظرها که به دانه می‌کند ** آن گره دان کو به پا برمی‌زند
  • Deem the looks which it is directing to the bait to be the knot that it is tying on its legs.

  • دانه گوید گر تو می‌دزدی نظر ** من همی دزدم ز تو صبر و مقر
  • The bait says, “If thou art stealing thy looks (away from me) I am stealing from thee patience and constancy.

  • چون کشیدت آن نظر اندر پیم ** پس بدانی کز تو من غافل نیم
  • When those looks have drawn thee after me, then thou wilt know that I am not inattentive to thee.”

  • قصه‌ی عطاری کی سنگ ترازوی او گل سرشوی بود و دزدیدن مشتری گل خوار از آن گل هنگام سنجیدن شکر دزدیده و پنهان
  • Story of the druggist whose balance-weight was clay for washing the head; and how a customer, who was a clay-eater, stole some of that clay covertly and secretly, whilst sugar was being weighed.

  • پیش عطاری یکی گل‌خوار رفت ** تا خرد ابلوج قند خاص زفت 625
  • A certain clay-eater went to a druggist to buy (a quantity of) fine hard sugar-loaf.

  • پس بر عطار طرار دودل ** موضع سنگ ترازو بود گل
  • Now, at the druggist's, (who was) a crafty vigilant man, in place of the balance-weight there was clay.