How Joseph the Siddíq

How Joseph the Siddíq

How Joseph the Siddíq (truthful witness) the blessings of God be upon him!—was punished with imprisonment “for several years” because of his seeking help from another than God and saying (to him), “Mention me in thy lord’s presence,” together with the exposition thereof. ماخذه‌ی یوسف صدیق صلوات‌الله علیه به حبس بضع سنین به سبب یاری خواستن از غیر حق و گفتن اذکرنی عند ربک مع تقریره

آنچنان که یوسف از زندانیی با نیازی خاضعی سعدانیی
That is like Joseph’s (asking help) of a (fellow-) prisoner, a needy abject groundling.
خواست یاری گفت چون بیرون روی پیش شه گردد امورت مستوی
He besought him for help and said, “When you come out (of prison), your affairs will prosper with the king.
یاد من کن پیش تخت آن عزیز تا مرا هم وا خرد زین حبس نیز
Make mention of me before the throne of that mighty prince, that he may redeem (release) me also from this prison.”
کی دهد زندانیی در اقتناص مرد زندانی دیگر را خلاص
(But) how should a prisoner in captivity give release to another imprisoned man?
اهل دنیا جملگان زندانیند انتظار مرگ دار فانیند
All the people of this world are prisoners (waiting) in expectation of death in the abode that is passing away;
جز مگر نادر یکی فردانیی تن بزندان جان او کیوانیی
Except, to be sure, in the rare case of one who is single (fardání), one whose body is in the prison (of this world) and his spirit like Saturn (in the seventh heaven).
پس جزای آنک دید او را معین ماند یوسف حبس در بضع سنین
Therefore, in retribution for having regarded him (the fellow-prisoner) as a helper, Joseph was left in prison for several years.
یاد یوسف دیو از عقلش سترد وز دلش دیو آن سخن از یاد برد
The Devil erased from his mind the recollection of Joseph and removed from his memory those words (which Joseph had spoken).
زین گنه کامد از آن نیکوخصال ماند در زندان ز داور چند سال
In consequence of the sin which proceeded from that man of goodly qualities (Joseph), he was left in prison for several years by the (Divine) Judge,
که چه تقصیر آمد از خورشید داد تا تو چون خفاش افتی در سواد
Who said, “What failure was shown by the Sun of justice that thou shouldst fall, like a bat, into the blackness (of night)?
هین چه تقصیر آمد از بحر و سحاب تا تو یاری خواهی از ریگ و سراب
Hark, what failure was shown by the sea and the cloud that thou shouldst seek help from the sand and the mirage?
عام اگر خفاش طبعند و مجاز یوسفا داری تو آخر چشم باز
If the vulgar are bats by nature and unreal (unspiritual), thou, at least, O Joseph, hast the eye of the falcon.
گر خفاشی رفت در کور و کبود باز سلطان دیده را باری چه بود
If a bat went into the blind and blue (the world of darkness and misery), (’tis no wonder, but) after all what ailed the falcon that had seen the Sultan?”
پس ادب کردش بدین جرم اوستاد که مساز از چوب پوسیده عماد
Therefore the (Divine) Master punished him for this sin, saying, “Do not make thy prop of rotten wood”;
لیک یوسف را به خود مشغول کرد تا نیاید در دلش زان حبس درد
But He caused Joseph to be engrossed with Him, to the end that his heart should not be pained by that imprisonment.
آن‌چنانش انس و مستی داد حق که نه زندان ماند پیشش نه غسق
God gave him such intimate joy and rapture that neither the prison nor the mirk (of his dungeon) remained (visible) to him.
نیست زندانی وحش‌تر از رحم ناخوش و تاریک و پرخون و وخم
There is no prison more frightful than the womb noisome and dark and full of blood and unhealthy;
چون گشادت حق دریچه سوی خویش در رحم هر دم فزاید تنت بیش
(Yet), when God has opened for you a window in His direction, your body (hidden) in the womb grows more (and more) every moment,
اندر آن زندان ز ذوق بی‌قیاس خوش شکفت از غرس جسم تو حواس
And in that prison, from the immeasurable delight (which you feel therein), the senses blossom happily from the plant, your body.
زان رحم بیرون شدن بر تو درشت می‌گریزی از زهارش سوی پشت
Tis grievous to you to go forth from the womb: you are fleeing from her (your mother’s) pubes towards her back.
راه لذت از درون دان نه از برون ابلهی دان جستن قصر و حصون
Know that the way of (spiritual) pleasure is from within, not from without: know that it is folly to seek palaces and castles.
آن یکی در کنج مسجد مست و شاد وآن دگر در باغ ترش و بی‌مراد
One man is enraptured and delighted in the nook of a mosque, while another is morose and disappointed in a garden.
قصر چیزی نیست ویران کن بدن گنج در ویرانیست ای میر من
The palace (body) is nothing: ruin your body! The treasure lies in the ruin, O my prince.
این نمی‌بینی که در بزم شراب مست آنگه خوش شود کو شد خراب
Don’t you see that at the wine-feast the drunkard becomes happy (only) when he becomes ruined (senseless)?
گرچه پر نقش است خانه بر کنش گنج جو و از گنج آبادان کنش
Although the (bodily) house is full of pictures, demolish it: seek the treasure, and with the treasure put it (the house) into good repair.
خانه‌ی پر نقش تصویر و خیال وین صور چون پرده بر گنج وصال
Tis a house filled with pictures of imagination and fancy, and these forms (ideas) are as a veil over the treasure of union (with God). 
پرتو گنجست و تابش‌های زر که درین سینه همی‌جوشد صور
Tis the radiance of the Treasure and the splendours of the (spiritual) gold that cause the forms (ideas) to surge up in this breast.
هم ز لطف و عکس آب با شرف پرده شد بر روی آب اجزای کف
Tis from the purity and translucence of the noble Water that the particles of foam have veiled the face of the Water.
هم ز لطف و جوش جان با ثمن پرده‌ای بر روی جان شد شخص تن
Tis from the purity and (ceaseless) agitation of the precious Spirit that the bodily figure has veiled the face of the Spirit.
پس مثل بشنو که در افواه خاست که اینچ بر ماست ای برادر هم ز ماست
Hearken, then, to the adage that issued from the mouths (of men)—“this which is (cast) upon us, O brother, is (derived) from us.”
زین حجاب این تشنگان کف‌پرست ز آب صافی اوفتاده دوردست
Because of this veil, these thirsty ones who are (so) fond of the foam have got out of reach of the pure Water.
آفتابا با چو تو قبله و امام شب‌پرستی و خفاشی می‌کنیم
“O (Divine) Sun, notwithstanding (that we have) a qibla (object of adoration) and Imám like Thee, we worship the night and behave in the manner of bats.
سوی خود کن این خفاشان را مطار زین خفاشیشان بخر ای مستجار
Make these bats to fly towards Thee and redeem them from this bat-like disposition, O Thou whose protection is implored!
این جوان زین جرم ضالست و مغیر که بمن آمد ولی او را مگیر
This youth (the Amír), by (committing) this sin, has gone astray and trespassed (against Thee), for he came to me (for help); but do not chastise him.”
در عماد الملک این اندیشه‌ها گشته جوشان چون اسد در بیشه‌ها
In the ‘Imádu ’l-Mulk these thoughts were raging like a lion (rushing) through the jungles. 
ایستاده پیش سلطان ظاهرش در ریاض غیب جان طایرش
His exterior (person) stood before the Sultan, (but) his soaring spirit was in the meadows of the Unseen.
چون ملایک او به اقلیم الست هر دمی می‌شد به شرب تازه مست
Like the angels, he was momently being intoxicated with fresh draughts (of spiritual wine) in the realm of Alast;
اندرون سور و برون چون پر غمی در تن هم‌چون لحد خوش عالمی
Inwardly (merry as) a wedding-feast, but outwardly like a man filled with sorrow; a delectable world (concealed) in a tomb-like body.
او درین حیرت بد و در انتظار تا چه پیدا آید از غیب و سرار
He was in this (state of) bewilderment and waiting to see what would appear from the (world of) things occult and mysterious,
اسپ را اندر کشیدند آن زمان پیش خوارمشاه سرهنگان کشان
(When) at that time the officers brought the horse along into the presence of the Khwárizmsháh.
الحق اندر زیر این چرخ کبود آن‌چنان کره به قد و تگ نبود
Verily beneath this azure sky there was no (other) colt like that in (tallness and comeliness of) figure and in fleetness.
می‌ربودی رنگ او هر دیده را مرحب آن از برق و مه زاییده را
Its colour (splendid appearance) dazzled every eye: (all would exclaim), “Hail to the (steed) born of the lightning and the moon!”
هم‌چو مه هم‌چون عطارد تیزرو گوییی صرصر علف بودش نه جو
It moved as swiftly as the moon and Mercury: you might say that its fodder was the sarsar wind, not barley.
ماه عرصه‌ی آسمان را در شبی می‌برد اندر مسیر و مذهبی
The moon traverses the expanse of heaven in one night during a single journey and course.
چون به یک شب مه برید ابراج را از چه منکر می‌شوی معراج را
Since the moon traversed the signs of the zodiac in one night, wherefore wilt thou disbelieve the Ascension (of the Prophet)?
صد چو ماهست آن عجب در یتیم که به یک ایماء او شد مه دو نیم
That wondrous orphan Pearl is as a hundred moons, for at a nod from him the moon became (split in) two halves.
آن عجب کو در شکاف مه نمود هم به قدر ضعف حس خلق بود
(Even) the marvel which he displayed in splitting the moon was only according to the measure of the weakness of the perception possessed by the (common) people.
کار و بار انبیا و مرسلون هست از افلاک و اخترها برون
The work and business of the prophets and (Divine) messengers is beyond the skies and the stars.
تو برون رو هم ز افلاک و دوار وانگهان نظاره کن آن کار و بار
Do thou also go beyond (transcend) the skies and the revolving (orb), and then contemplate that work and business.
در میان بیضه‌ای چون فرخ‌ها نشنوی تسبیح مرغان هوا
(Whilst) thou art inside the egg, like chicks, thou canst not hear the glorification of God by the birds of the (supermundane) air.
معجزات این‌جا نخواهد شرح گشت ز اسپ و خوارمشاه گو و سرگذشت
The miracles (of the Prophet) will not be set forth here: tell of the horse and the Khwárizmsháh and what happened.
آفتاب لطف حق بر هر چه تافت از سگ و از اسپ فر کهف یافت
Whatsoever the sun of God’s grace shines upon, whether it be dog or horse, gains (is endowed with) the glory of the Cave;
تاب لطفش را تو یکسان هم مدان سنگ را و لعل را داد او نشان
Yet deem not the radiance of His grace to be uniform: it has given a sign (distinctive character) to the pebble and the ruby.
لعل را زان هست گنج مقتبس سنگ را گرمی و تابانی و بس
From that (radiance) the ruby has a borrowed treasure, (while) the pebble has only heat and brightness.
آنک بر دیوار افتد آفتاب آن‌چنان نبود کز آب و اضطراب
(The radiance of) the sun falling on a wall is not the same as (when it is reflected) from water and quivering movement.
چون دمی حیران شد از وی شاه فرد روی خود سوی عماد الملک کرد
After the peerless king had been astounded by (gazing at) it (the horse) for a moment, he turned his face to the ‘Imádu ’l-Mulk,
کای اچی بس خوب اسپی نیست این از بهشتست این مگر نه از زمین
Saying, “O vizier, is not this an exceedingly beautiful horse? Surely it belongs to Paradise, not to the earth.”
پس عماد الملک گفتش ای خدیو چون فرشته گردد از میل تو دیو
Thereupon the ‘Imádu ’l-Mulk said to him, “O emperor, a demon is made angelic by thy (fond) inclination.
در نظر آنچ آوری گردید نیک بس گش و رعناست این مرکب ولیک
That on which thou lookest (fondly) becomes (appears good (to thee). This steed is very handsome and graceful, and yet
هست ناقص آن سر اندر پیکرش چون سر گاوست گویی آن سرش
The head is a blemish in its (elegant) form: you might say that its head is like the head of an ox.”
در دل خوارمشه این دم کار کرد اسپ را در منظر شه خوار کرد
These words worked on the heart of the Khwárizmsháh and caused the horse to be cheap in the king’s sight.
چون غرض دلاله گشت و واصفی از سه گز کرباس یابی یوسفی
When prejudice becomes a go-between and describer (of beauty), you may get (buy) a Joseph for three ells of linen.
چونک هنگام فراق جان شود دیو دلال در ایمان شود
When the hour arrives for the spirit’s parting (from the body), the Devil becomes a broker (depreciator) of the pearl of Faith,
پس فروشد ابله ایمان را شتاب اندر آن تنگی به یک ابریق آب
And then in that (moment of) sore distress the fool hastily sells his faith for a jug of water;
وان خیالی باشد و ابریق نی قصد آن دلال جز تخریق نی
But ’tis a (mere) phantom and not (really) a jug: the aim of the broker (the Devil) is naught but trickery. 
این زمان که تو صحیح و فربهی صدق را بهر خیالی می‌دهی
At this (present) time, when you are healthy and fat, you are giving up the Truth for a phantom.
می‌فروشی هر زمانی در کان هم‌چو طفلی می‌ستانی گردگان
You are constantly selling the pearls of the (spiritual) mine and taking walnuts (in exchange), like a child;
پس در آن رنجوری روز اجل نیست نادر گر بود اینت عمل
Therefore it is no wonder if you act in this (same) way in the (mortal) sickness of your day of doom (death).
در خیالت صورتی جوشیده‌ای هم‌چو جوزی وقت دق پوسیده‌ای
You have concocted an idea (a vain notion) in your fancy: when you are rattled (tested) like a walnut, you are (proved to be) rotten.
هست از آغاز چون بدر آن خیال لیک آخر می‌شود هم‌چون هلال
In the beginning that phantom resembles the full-moon, but in the end it will become like the new-moon.
گر تو اول بنگری چون آخرش فارغ آیی از فریب فاترش
If you regard its first (state) as being (really) like its last (state), you will be quit of its feeble deception.
جوز پوسیده‌ست دنیا ای امین امتحانش کم کن از دورش ببین
This world is a rotten walnut: O man of trust, do not make trial of it, (but) behold it from afar.
شاه دید آن اسپ را با چشم حال وآن عمادالملک با چشم مل
The king viewed the horse with regard to the present, while the ‘Imádu ’l- Mulk (viewed it) with regard to the future.
چشم شه دو گز همی دید از لغز چشم آن پایان‌نگر پنجاه گز
The king’s eye, because of (its) distortion, saw (only) two ells, (but) the eye of him who regarded the end saw fifty ells.
آن چه سرمه‌ست آنک یزدان می‌کشد کز پس صد پرده بیند جان رشد
What a (wondrous) collyrium is that which God applies (to the spiritual eye), so that the spirit discerns the truth behind a hundred curtains! 
چشم مهتر چون به آخر بود جفت پس بدان دیده جهان را جیفه گفت
Since the Chief’s (the Prophet’s) eye was ever fixed on the end, by reason of (seeing with) that eye he called the world a carcase.
زین یکی ذمش که بشنود او وحسپ پس فسرد اندر دل شه مهر اسپ
On hearing only this single (word of) blame from him (the ‘Imádu ’l-Mulk), the love (that was) in the king’s heart for the horse became chilled.
چشم خود بگذاشت و چشم او گزید هوش خود بگذاشت و قول او شنید
He abandoned his own eye and preferred his (the ‘Imádu ’l-Mulk’s) eye: he abandoned his own intelligence and hearkened to his (the other’s) words.
این بهانه بود و آن دیان فرد از نیاز آن در دل شه سرد کرد
This (speech of the ‘Imádu ’l-Mulk) was (only) the pretext, and (in reality) at (his) entreaty the unique Judge caused it (the horse) to be cold (despicable) in the king’s heart.
در ببست از حسن او پیش بصر آن سخن بد در میان چون بانگ در
He (God) shut the door on its beauty (made its beauty invisible) to the eye (of the king): those words (of the ‘Imádu ’l-Mulk) intervened (between the king’s eye and the horse) like the sound of the door.
پرده کرد آن نکته را بر چشم شه که از آن پرده نماید مه سیه
He (God) made that cryptic saying a veil over the king’s eye, a veil through which the moon appears to be black.
پاک بنایی که بر سازد حصون در جهان غیب از گفت و فسون
Pure (transcendent) is the Builder who in the unseen world constructs castles of speech and beguiling talk.
بانگ در دان گفت را از قصر راز تا که بانگ وا شدست این یا فراز
Know that speech is the sound of the door (coming) from the palace of mystery: consider whether it is the sound of opening or shutting.
بانگ در محسوس و در از حس برون تبصرون این بانگ و در لا تبصرون
The sound of the door is perceptible, but the door (itself) is beyond perception: ye see (are aware of) this sound, but the door ye see not. 
چنگ حکمت چونک خوش‌آواز شد تا چه در از روض جنت باز شد
When the harp of wisdom breaks into melody, (bethink yourself) what door of the Garden of Paradise has been opened.
بانگ گفت بد چو دروا می‌شود از سقر تا خود چه در وا می‌شود
When the sound of evil speech becomes loud, (bethink yourself) what door of Hell is being opened.
بانگ در بشنو چو دوری از درش ای خنک او را که وا شد منظرش
Since you are far from its door, hearken to the sound of the door: oh, blest is he whose eye has been opened (so that he can recognise the wicked).
چون تو می‌بینی که نیکی می‌کنی بر حیات و راحتی بر می‌زنی
When you are aware of doing a good action, you obtain a (feeling of spiritual) life and joy;
چونک تقصیر و فسادی می‌رود آن حیات و ذوق پنهان می‌شود
And when a fault and evil deed issues (from you), that (feeling of) life and rapture disappears.
دید خود مگذار از دید خسان که به مردارت کشند این کرکسان
Do not abandon your own eye (judgement) from regard for the vile, for these vultures will lead you to the carcase.
چشم چون نرگس فروبندی که چی هین عصاام کش که کورم ای اچی
You close your narcissus-like eye, saying, “What (is it)? Hey, sir, take my stick (and show me the way), for I am blind”;
وان عصاکش که گزیدی در سفر خود ببینی باشد از تو کورتر
But if you would only look, (you would see that) the guide whom you have chosen for the journey is (even) blinder than you.
دست کورانه به حبل الله زن جز بر امر و نهی یزدانی متن
Grasp in a blind man’s fashion the rope of Allah: do not cling to aught but the Divine commandments and prohibitions.
چیست حبل‌الله رها کردن هوا کین هوا شد صرصری مر عاد را
What is the rope of Allah? To renounce self-will, for this self-will was a roaring wind (of destruction) to (the people of) ‘Ád.
خلق در زندان نشسته از هواست مرغ را پرها ببسته از هواست
Tis from self-will that folk are sitting in gaol, ’tis from self-will that the (trapped) bird’s wings are tied.
ماهی اندر تابه‌ی گرم از هواست رفته از مستوریان شرم از هواست
Tis from self-will that the fish is (cooked) in a hot pan, ’tis from self-will that shame (bashfulness) is gone from the modest.
خشم شحنه شعله‌ی نار از هواست چارمیخ و هیبت دار از هواست
The anger of the police magistrate is a fiery spark from self-will; crucifixion and the awfulness of the gallows are (the consequence) of self-will.
شحنه‌ی اجسام دیدی بر زمین شحنه‌ی احکام جان را هم ببین
You have seen the magistrate (who carries out the punishment) of bodies on the earth: (now) see also the magistrate who executes judgements against the soul.
روح را در غیب خود اشکنجه‌هاست لیک تا نجهی شکنجه در خفاست
Verily tortures are inflicted on the soul in the world invisible, but until you escape (from self-will) the torture is concealed (from view).
چون رهیدی بینی اشکنجه و دمار زانک ضد از ضد گردد آشکار
When you are freed you will behold the torture and perdition (of the soul), because contrary is made manifest by contrary.
آنک در چه زاد و در آب سیاه او چه داند لطف دشت و رنج چاه
He that was born in the well (of the material world) and the black water, how should he know the pleasantness of the open country and (distinguish it from) the pain of (being in) the well?
چون رها کردی هوا از بیم حق در رسد سغراق از تسنیم حق
When, from fear of God, you have relinquished self-will, the goblet (of drink) from God’s Tasním will arrive.
لا تطرق فی هواک سل سبیل من جناب الله نحو السلسبیل
Do not in your self-will make a way: ask of God’s Majesty the way to Salsabíl.
لا تکن طوع الهوی مثل الحشیش ان ظل العرش اولی من عریش
Be not submissive to self-will (and yielding) like hay: in sooth the shade of the Divine Throne is better than the summer-house (of the world).
گفت سلطان اسپ را وا پس برید زودتر زین مظلمه بازم خرید
The Sultan said, “Take the horse back (to the Amír) and with all speed redeem (deliver) me from (committing) this wrong.”
با دل خود شه نفرمود این قدر شیر را مفریب زین راس البقر
The King did not say in his heart, “Do not (seek to) deceive the lion so greatly by means of the head of an ox.
پای گاو اندر میان آری ز داو رو ندوزد حق بر اسپی شاخ گاو
You (the ‘Imádu ’l-Mulk) drag in the ox in order to cheat (me): begone, God does not stick the horns of an ox upon a horse.”
بس مناسب صنعتست این شهره زاو کی نهد بر جسم اسپ او عضو گاو
This renowned Master-builder observes great congruity in His workmanship: how should He attach to a horse’s body part of (the body of) an ox?
زاو ابدان را مناسب ساخته قصرهای منتقل پرداخته
The Master-builder has made (all) bodies congruously: He has constructed moving palaces,
در میان قصرها تخریج‌ها از سوی این سوی آن صهریج‌ها
(With) balconies in them and cisterns (distributing water) from this (part of the palace) to that;
وز درونشان عالمی بی‌منتها در میان خرگهی چندین فضا
And within them an infinite world: all this (vast) expanse (is contained) in a single tent.
گه چو کابوسی نماید ماه را گه نماید روضه قعر چاه را
Now He causes (one beautiful as) the moon to seem like an incubus (nightmare), now He causes the bottom of a well to have the semblance of a garden.
قبض و بسط چشم دل از ذوالجلال دم به دم چون می‌کند سحر حلال
Inasmuch as the closing and opening of the eye of the heart by the Almighty is continually working lawful magic,
زین سبب درخواست از حق مصطفی زشت را هم زشت و حق را حق‌نما
For this reason Mustafá (Mohammed) entreated God, saying, “Let the false appear as false and the true as true,
تا به آخر چون بگردانی ورق از پشیمانی نه افتم در قلق
So that at last, when Thou turnest the leaf, I may not (be stricken) by sorrow (and) fall into agitation.”
مکر که کرد آن عماد الملک فرد مالک الملکش بدان ارشاد کرد
(’Twas) the Lord of the Kingdom (that) guided the peerless ‘Imádu ’l- Mulk to the deception which he practised.
مکر حق سرچشمه‌ی این مکرهاست قلب بین اصبعین کبریاست
God’s deception is the fountainhead of (all) these deceptions: the heart is between the two fingers of the (Divine) Majesty.
آنک سازد در دلت مکر و قیاس آتشی داند زدن اندر پلاس
He who creates deception and (false) analogy in your heart can (also) set the sackcloth (of deception) on fire.


 

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