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.”
هم‌چو آن دلاله که گفت ای پسر ** نو عروسی یافتم بس خوب‌فر630
As the dallála (go-between) who said, “O son, I have found a very beautiful new bride (for you).
سخت زیبا لیک هم یک چیز هست ** که آن ستیره دختر حلواگرست
(She is) exceedingly pretty, but there is just one thing, that the lady is a confectioner's daughter.”
گفت بهتر این چنین خود گر بود ** دختر او چرب و شیرین‌تر بود
“(All the) better,” said he; “if it is indeed so, his daughter will be fatter and sweeter.”
گر نداری سنگ و سنگت از گلست ** این به و به گل مرا میوه‌ی دلست
“If you have no (proper) weight and your weight is of clay, this is better and better: clay is the fruit (desired) of my heart.”
اندر آن کفه‌ی ترازو ز اعتداد ** او به جای سنگ آن گل را نهاد
He (the druggist) placed the clay, because of its being ready (to his hand), in one scale of the balance instead of the (proper) weight;
پس برای کفه‌ی دیگر به دست ** هم به قدر آن شکر را می‌شکست635
Then, for the other scale, he was breaking with his hand the equivalent amount of sugar.
چون نبودش تیشه‌ای او دیر ماند ** مشتری را منتظر آنجا نشاند
Since he had no pick-axe, he took a long time and made the customer sit waiting.
رویش آن سو بود گل‌خور ناشکفت ** گل ازو پوشیده دزدیدن گرفت
(Whilst) his face was (turned) towards that (sugar), the clay-eater, unable to restrain himself, began covertly to steal the clay from him,
ترس ترسان که نباید ناگهان ** چشم او بر من فتد از امتحان
Terribly frightened lest his (the druggist's) eye should fall upon him of a sudden for the purpose of testing (his honesty).
دید عطار آن و خود مشغول کرد ** که فزون‌تر دزد هین ای روی‌زرد
The druggist saw it, but made himself busy, saying, “Come, steal more, O pale-faced one!
گر بدزدی وز گل من می‌بری ** رو که هم از پهلوی خود می‌خوری640
If you will be a thief and take some of my clay, go on (doing so), for you are eating out of your own side.
تو همی ترسی ز من لیک از خری ** من همی‌ترسم که تو کمتر خوری
You are afraid of me, but (only) because you are a (stupid) ass: I am afraid you will eat less (too little).
گرچه مشغولم چنان احمق نیم ** که شکر افزون کشی تو از نیم
Though I am occupied, I am not such a fool (as to suffer) that you should get too much of my sugar-cane.
چون ببینی مر شکر را ز آزمود ** پس بدانی احمق و غافل کی بود
When you see (find) by experience the (amount of) sugar (which you have bought), then you will know who was foolish and careless.”