نه به درگاه خدا آری صداع ** که سیاهی را ببر وا ده شعاع580
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 نه585
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 کردگار590
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 بیاب595
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 او600
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 حجر605
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 چاک‌چاک610
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 دهید615
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.”]
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 او620
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 زفت625
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.
گفت گل سنگ ترازوی منست ** گر ترا میل شکر بخریدنست
He said, “If you want to buy sugar, my balance-weight is clay.”
گفت هستم در مهمی قندجو ** سنگ میزان هر چه خواهی باش گو
He (the customer) said, “I am requiring sugar for an urgent affair: let the balance-weight be whatever you wish.”
گفت با خود پیش آنک گل‌خورست ** سنگ چه بود گل نکوتر از زرست
To himself he said, “What does the weight matter to one that eats clay? Clay is better than gold.”