1Cademy - بخش ۶۶ - گرفتن زلیخا سر راه یوسف را و التفات نایافتن و بعد از آن به خانه رفتن و بت را شکستن و ایمان به خدای تعالی آوردن و پس بر سر راه وی آمدن و التفات یافتن / Section 66 - Zulaykha Waylaying Joseph on the Road and Not Finding His Attention, and Afterward Going Home and Breaking the Idol and Bringing Faith in God the Exalted, and Then Coming Again upon His Road and Finding His Attention

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Haft Awrang

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بخش ۶۶ - گرفتن زلیخا سر راه یوسف را و التفات نایافتن و بعد از آن به خانه رفتن و بت را شکستن و ایمان به خدای تعالی آوردن و پس بر سر راه وی آمدن و التفات یافتن / Section 66 - Zulaykha Waylaying Joseph on the Road and Not Finding His Attention, and Afterward Going Home and Breaking the Idol and Bringing Faith in God the Exalted, and Then Coming Again upon His Road and Finding His Attention

Original content

نداند عاشق بیدل قناعت
فزاید حرص وی ساعت به ساعت

دو دم نبود به یک مطلوبش آرام
به هر دم در طلب برتر نهد گام

چو یابد بوی گل خواهد که بیند
چو بیند روی گل خواهد که چیند

زلیخا کرد بعد از ره نشینی
هوای دولت دیدار بینی

شبی سر پیش آن بت بر زمین سود
که عمری در پرستش کارش این بود

بگفت ای قبله جانم جمالت
سر من در عبادت پایمالت

تو را عمریست کز جان می پرستم
برون شد گوهر دانش ز دستم

به چشم خود ببین رسواییم را
به چشمم باز ده بیناییم را

ز یوسف چند باشم مانده مهجور
بده چشمی که رویش بینم از دور

مرا در هیچ وقتی و مقامی
به جز دیدار یوسف نیست کامی

بده کام مرا گر می توانی
چو دادی کام من دیگر تو دانی

در این جان سختیم مپسند چندین
بدین بدبختیم مپسند چندین

چه عمر است این که نابودن ازین به
ره نابود پیمودن ازین به

همی گفت این و بر سر خاک می کرد
ز گریه خاک را نمناک می کرد

چو شاه خور به تخت خاور آمد
صهیل ابلق یوسف برآمد

برون آمد زلیخا چون گدایی
گرفت از راه یوسف تنگنایی

به رسم دادخواهان داد برداشت
ز دل ناله ز جان فریاد برداشت

ز بس بر آسمان می شد ز هر سوی
نفیری چاوشان «طرقوا» گوی

ز بس بر گوشها می زد ز هر جای
صهیل مرکبان راه پیمای

کس از غوغا به حال او نیفتاد
به حالی شد که او را کس مبیناد

ز نومیدی دلی صد پاره گشته
ز کوی خرمی آواره گشته

ز درد دل فغان می کرد و می رفت
ز آه آتشفشان می کرد و می رفت

به محنتخانه خود چون پی آورد
دو صد شعله به یک مشت نی آورد

به پیش آورد آن سنگین صنم را
زبان بگشاد تسکین الم را

که ای سنگ سبوی عز و جاهم
به هر راهی که باشم سنگ راهم

شد از تو راه بختم تنگ بر دل
سزد گر از تو کوبم سنگ بر دل

به پیش روی تو چون سجده بردم
به سر راه وبال خود سپردم

به گریه از تو هر کامی که جستم
ز کام هر دو عالم دست شستم

تو سنگی خواهم از ننگ تو رستن
به سنگی گوهر قدرت شکستن

بگفت این پس به زخم سنگ خاره
خلیل آسا شکستن پاره پاره

چو بشکستش به چالاکی و چستی
به کارش زان شکست آمد درستی

ز شغل بت شکستن چون بپرداخت
به آب چشم و خون دل وضو ساخت

تضرع کرد و رو بر خاک مالید
به درگاه خدای پاک نالید

که ای عشق تو را از زیر دستان
بتان و بتگران و بت پرستان

اگر نه عکس تو بر بت فتادی
به پیش بت کسی کی سر نهادی

دل بتگر به مهر خود خراشی
وز آتش افکنی بر بت تراشی

کسی در پیش بت افتاده پست است
که گوید بت پرست ایزد پرست است

اگر رو در بت آوردم خدایا
بر آن بر خود جفا کردم خدایا

به لطف خود جفای من بیامرز
خطا کردم خطای من بیامرز

ز بس راه خطا پیمایی از من
ستاندی گوهر بینایی از من

چو آن گرد خطا از من فشاندی
به من ده باز آنچ از من ستاندی

بود دل فارغ از داغ تأسف
بچینم لاله ای از باغ یوسف

چو برگشت از ره آن بر مصریان شاه
گرفت افغان کنان بازش سر راه

که پاکا آن که شه را ساخت بنده
ز ذل و عجز کردش سرفکنده

به فرق بنده مسکین محتاج
نهاد از عز و جاه خسروی تاج

چو جا کرد این سخن در گوش یوسف
برفت از هیبت آن هوش یوسف

به حاجب گفت این تسبیح خوان را
که برد از جان من تاب و توان را

به خلوتخانه خاص من آور
به جولانگاه اخلاص من آور

که تا یک شمه از حالش بپرسم
وز این ادبار و اقبالش بپرسم

کزان تسبیح چون شور و شغب کرد
عجب ماندم که تأثیری عجب کرد

گرش دردی نه دامنگیر باشد
کلامش را کی این تأثیر باشد

دو صد جان خاک دریابنده شاهی
که دریابد به آهی یا نگاهی

فروغ صدق صادق دادخواهان
مزور قصه گم کرده راهان

شود مر صبح صادق را تباشیر
مزوررا دهد پاداش تزویر

نه چون شاهان دور این زمانه
که می جویند بهر زر بهانه

ز هر ظالم که یک دینار رنگ است
وگر زو دست صد کس زیر سنگ است

ز دینار زرش صد سرخروییست
تظلم کردن از وی هرزه گوییست

English translation

The heart-lost lover knows no contentment; his craving grows greater hour by hour.

Not for two breaths is he at peace with one beloved; with every breath he steps higher in his seeking.

When he catches the rose's scent, he longs to see it; when he sees the rose's face, he longs to pluck it.

Zulaykha, after her sitting by the road, conceived a longing for the fortune of sight.

One night she rubbed her head upon the ground before that idol, for a lifetime her whole task had been to worship it.

She said: O qibla of my soul, your beauty! My head lies trampled in devotion to you.

For a lifetime I have worshipped you with my very soul, and the jewel of vision has slipped from my hand.

With your own eye behold my disgrace; give back to my eye its sight.

How long shall I remain sundered from Joseph? Grant me an eye that I may see his face from afar.

At no time and in no place have I any desire save to look upon Joseph.

Grant me my desire, if you are able; and once you have granted it, the rest is yours to know.

Do not consent to so much anguish in this life of mine; do not consent to so much wretchedness for me.

What life is this — nonexistence were better than it; to tread the road of nonbeing were better than it.

Thus she spoke, pouring dust upon her head, and with her weeping she made the dust moist.

When the king of the sun came to the throne of the east, the neighing of Joseph's piebald steed arose.

Zulaykha came out like a beggar and seized a narrow place upon Joseph's road.

In the manner of those who seek justice she raised her plea; from her heart a moan, from her soul a cry.

So loud rose to the heavens from every side the shout of the heralds crying 'make way',

and so loud struck upon the ears from every place the neighing of the road-traversing steeds,

that amid the tumult none took note of her state; she fell into a state that no one should ever behold.

From despair her heart was broken into a hundred pieces, driven a wanderer from the street of joy.

From her heart's pain she wailed as she went; with fire-raining sighs she went her way.

When at last she made her way to her house of affliction, she brought two hundred flames to a fistful of reeds.

She set that stone idol before her and opened her tongue to ease her pain:

O stone, you vessel of my honor and my rank, on whatever road I walk, you are the stone in my path.

Through you the road of my fortune has closed upon my heart; fitting it were that I dash a stone against my heart because of you.

When I bowed in prostration before your face, I set out upon the road of my own ruin.

Every desire I sought from you with weeping made me wash my hands of the desire of both worlds.

You are but a stone; I wish to be free of the shame of you, to shatter the jewel of your worth with a stone.

She said this, then with the blow of a hard flint, like Abraham the Friend, she broke it piece by piece.

When she had shattered it with swiftness and address, from that shattering came rightness to her affairs.

When she had finished the task of breaking the idol, she made her ablution with the water of her eyes and the blood of her heart.

She pleaded and rubbed her face upon the dust, lamenting at the threshold of the pure God:

O God, love of You, among the subject creatures — idols, idol-makers, and idol-worshippers —

had not Your reflection fallen upon the idol, who would ever have laid his head before an idol?

You scratch the idol-maker's heart with love of Yourself, and out of fire You cast him upon the carving of idols.

Whoever has fallen low before the idol is such that one might say the idol-worshipper is a worshipper of God.

If I turned my face toward the idol, O my God, in that I did wrong to my own self, O my God.

By Your grace forgive my wrongdoing; I have erred — forgive my error.

Because I trod the road of error so long, You took from me the jewel of sight.

Now that You have shaken that dust of error from me, give me back again what You took from me,

that my heart be freed of the brand of regret, and I may pluck a tulip from the garden of Joseph.

When that king over the Egyptians returned along the road, wailing, she waylaid his path once more:

Holy is He who has made the king a servant, and from abasement and helplessness bowed down his head;

upon the head of the poor and needy servant He has set, from honor and rank, a royal crown.

When this speech settled in Joseph's ear, from its awe his wits departed from him.

He said to the chamberlain: This one who chants God's praise, who has stolen strength and power from my soul,

bring her to my private chamber, bring her to the arena of my sincerity,

that I may ask a little of her condition, and inquire of this her misfortune and her fortune;

for when with that praise she made such clamor and commotion, I marveled that it wrought so wondrous an effect.

Had no pain gripped the hem of her garment, how could her words have carried such effect?

Let two hundred souls be dust for the discerning king who perceives a heart by a single sigh or glance,

the radiance of truth in the truthful who seek justice, and the counterfeit tale of those who have lost the way:

for the true dawn there is the first gray light, and to the forger he gives the recompense of forgery —

not like the kings of this present age, who seek out a pretext for the sake of gold.

From every tyrant who has a dinar's golden tint, even though a hundred hands lie crushed beneath his stone,

for his gold dinar a hundred honors are shown him, and to complain of his oppression is counted idle prattle.

Updated 2026-07-19

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Ganjoor

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