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بخش ۴۰ - تربیت کردن زلیخا یوسف را علیه السلام و خدمتگاری نمودن وی مر او را به آنچه دسترس وی بود / Section 40 - Zulaykha's Nurturing of Joseph, Peace Be Upon Him, and Her Serving Him with Whatever Was Within Her Means
Original content
چو دولت گیر شد دام زلیخا
فلک زد سکه بر نام زلیخا
نظر از آرزوهای جهان بست
به خدمتگاری یوسف میان بست
ز زرکش جامه های خز و دیبا
به قدش همچو قدش چست و زیبا
مذهب تاج ها زرین کمرها
مرصع هر یک از رخشان گهرها
چو روز سال هر یک سیصد و شصت
مهیا کرد و فارغ بال بنشست
به هر روزی که صبح نو دمیدی
به دوشش خلعتی از نو کشیدی
چو از زر تاج کردی خسرو شرق
به تاج دیگرش آراستی فرق
چو سر افراختی سرو روانش
به آیین دگر بستی میانش
رخ آن آفتاب دلفریبان
نشد طالع دو روز از یک گریبان
دوبار آن تازه سرو گلشن راز
به یک افسر نشد هرگز سرافراز
نیست آن لب شکر از یک کمربند
میان خود مکرر از نی قند
چو تاج زر به فرقش بر نهادی
هزاران بوسه اش بر فرق دادی
که چون تو خاک پایش تاج من باد
به اوج سروری معراج من باد
چو پیراهن کشیدی بر تن او
شدی همراز با پیراهن او
تنم گفتی ز تو یک تار بادا
وز آن تن چون تو برخوردار بادا
قبا بر قد آن سرو دلارا
چو کردی راست گفتی مر قبا را
که دارم آرزو زان سرو گلرنگ
که همچون تو در آغوشش کشم تنگ
کمر چون چست کردی بر میانش
گذشتی این تمنا بر زبانش
که گر دستم کمر بودی چه بودی
ز وصلش بهره ور بودی چه بودی
مسلسل گیسویش چون شانه کردی
مداوای دل دیوانه کردی
به هم دربافتی از عنبر خام
شکار جان خود را عنبرین دام
به قصد خورد شام و طعمه چاشت
به نعمت خانه خود روز و شب داشت
مهیا کرده خوانهای ملون
به نعمت های گوناگون مزین
پی حلواش قند و مغز بادام
گرفتی از لب و دندان او وام
برای میوه های گونه گونه
ز سیمین سیب او کردی نمونه
گهی از سینه های مرغ در پیش
کبابش ساز کردی چون دل خویش
گهی دادی چو لعل آبدارش
مرباهای خاص خوشگوارش
چو کردی شربتش از شکر ناب
شدی همچون نبات از شرم او آب
به هر چیزش کز اینها میل دیدی
روان چون جان خود پیشش کشیدی
شبانگه کش خیال خواب بودی
ز روز و رنج او بی تاب بودی
بیفکندی فراش دلپذیرش
نهادی مهد دیبا و حریرش
نهالش را ز گل کردی نهالین
گلش را از سمن یا لاله بالین
فسون خواندی بسی و افسانه گفتی
غبار خاطرش ز افسانه رفتی
چو بستی نرگسش را پرده خواب
شدی با شمع همدم در تب و تاب
دو مست آهوی خود را تا سحرگاه
چرانیدی به باغ حسن آن ماه
گهی با نرگسش همراز گشتی
گهی با غنچه اش دمساز گشتی
گهی از لاله زارش لاله چیدی
گهی از گلستانش گل چریدی
گرفتی گه ز نوشین چشمه اش لب
گهش گرد ذقن گشتی چو غبغب
گهی با گیسویش کردی سخن ساز
که ای همسر شده با گلبن ناز
مرا از دیده زان خونابه پاشی
که دیوی با پری همخوابه باشی
بدین افسوس پشت دست خایان
رساندی شب چو گیسویش به پایان
به روزان و شبان این بود کارش
نبود از کار او یکدم قرارش
غمش خوردی و غمخواریش کردی
به خاتونی پرستاریش کردی
بلی عاشق همیشه جان فروشد
به جان در خدمت معشوق کوشد
به مژگان از ره او خار چیند
به چشم از پای او آزار چیند
به چشم و جان نشیند حاضر او
بود کافتد قبول خاطر او
English translation
When Zulaykha's snare became favored by fortune, Heaven stamped its coin with Zulaykha's name.
She turned her gaze away from worldly desires And girded her waist to serve Joseph.
From gold-embroidered garments of silk and brocade, She made robes as trim and beautiful as his stature.
Gilded crowns and golden belts, Each studded with gleaming jewels—
As many as the days of the year, three hundred and sixty— She prepared, and then sat down free from care.
Each day, when a new dawn arose, She draped a new robe of honor over his shoulders.
When she made the sovereign of the East golden with a crown, She adorned his head with yet another crown.
When his graceful, moving cypress raised its head, She bound his waist in a different fashion.
The face of that sun of heart-stealers Never rose twice from the same collar.
That fresh cypress of the garden of mystery Was never exalted twice beneath the same diadem.
Nor did she repeatedly bind the waist Of that sugar-lipped one with a single sugarcane belt.
When she placed a golden crown upon his head, She gave his head thousands of kisses,
Saying, May one such as you, the dust beneath his feet, be my crown; May he be my ascension to the summit of sovereignty.
When she drew a shirt over his body, She became the shirt's confidante,
Saying, May my body become a single thread of you, And may one such as you enjoy the embrace of that body.
When she fitted a robe upon the form Of that heart-adorning cypress, she said to the robe,
I long for that rose-hued cypress; Would that I could clasp him tightly as you do.
When she tightened the belt around his waist, She voiced this longing:
If only my hand were a belt—what joy that would be! If only it could partake of union with him—what joy that would be!
When she combed his chain-like tresses, She brought a remedy to her maddened heart.
From raw ambergris she braided together An amber-scented snare for the prey of her own soul.
For the evening meal and the morning repast, She kept him in her banquet hall day and night.
She prepared tables spread with many colors, Adorned with all varieties of delicacies.
For his sweetmeats, sugar and almond kernels Borrowed their sweetness from his lips and teeth.
For fruits of every kind, She took his silvery apple-like chin as their model.
At times, from the breasts of birds before her, She made him kebabs, roasted like her own heart.
At times she gave him, like his lustrous ruby lips, Her finest, most delectable preserves.
When she made his drink from pure sugar, She melted like sugar candy from bashfulness before him.
Whatever among these things she saw him desire, She swiftly offered him as readily as her own soul.
At night, when the thought of sleep came to him, She grew restless from the day's toil on his behalf.
She spread out his delightful bedding And set down a cradle of brocade and silk.
She made a flower-filled mattress for his sapling-like form, And a pillow of jasmine or tulips for his flower-like head.
She recited many charms and told him tales, Until the tales swept sorrow's dust from his mind.
When she drew the curtain of sleep over his narcissus eyes, She became the candle's companion in feverish agitation.
Until dawn, she let her two intoxicated gazelles Graze in the garden of that moon's beauty.
At times she became the confidante of his narcissus eyes; At times she became the companion of his rosebud mouth.
At times she plucked tulips from his tulip field; At times she grazed upon roses in his rose garden.
At times she placed her lips upon his sweet fountain; At times she circled his chin like its soft fold.
At times she began speaking with his tresses: O you who have become the consort of the rosebush of grace,
Is it because a demon lies beside a fairy That you make my eyes shed such bloody tears?
With this lament, biting the back of her hand, She brought the night, like his tresses, to its end.
By day and by night, this was her occupation; Not for one moment did she find rest from her labor.
She bore his grief and tenderly cared for him; Though a noble lady, she served as his nurse.
Yes, a lover always sells her soul And strives with all her life to serve the beloved.
With her eyelashes she gathers thorns from his path; With her eyes she removes affliction from beneath his feet.
With eyes and soul she remains present before him, Hoping that she may find acceptance in his heart.
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Humanities
Literature
Persian Literature Prerequisite Course
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بخش ۱ - الله سبحانه هوالبرالودود / Section 1 - Allah, Glorified be He, is the Beneficent, the Loving
بخش ۲ - اشارت به تنزیه و تقدس حضرت حق سبحانه و تعالی / Section 2 - Allusion to the Purity and Holiness of the Exalted Truth, Glorified and Exalted be He
بخش ۳ - در بیان آنکه حقیقت حضرت حق سبحانه و تعالی هستی ساذج است و وجود مطلق / Section 3 - On the Explanation that the Reality of the Exalted Truth, Glorified and Exalted be He, is Pure Being and Absolute Existence
بخش ۴ - اشارت به معنی تنزیه که متقضای عقل و تشبیه که موجب سمع است با تنبیه بر آنکه کمال در مرتبه جمع است / Section 4 - Allusion to the Meaning of Transcendence Necessitated by Intellect and Immanence Required by Revelation, with an Admonition that Perfection Lies in the Degree of Union
بخش ۵ - مناجات در تضرع و ابتهال به حضرت ذوالجلال والافضال جل جلاله و عم نواله / Section 5 - Supplication in Humility and Entreaty to the Lord of Majesty and Bounties, Exalted be His Majesty and Universal be His Grace
بخش ۶ - در نعت سیدالمرسلین و خاتم النبیین علیه من الصلوات الفضلها و من التحیات اکلمها / Section 6 - In Praise of the Master of the Messengers and the Seal of the Prophets, Upon Him be the Most Excellent of Blessings and the Most Perfect of Greetings
بخش ۸ - گفتار در اظهار دولتخواهی و مدحت گزاری حضرت خلافت پناهی سلطنت شعاری خلدالله تعالی ملکه و سلطانه و علا امره و شأنه / Section 8 - Discourse on the Expression of Well-wishing and Praise for His Highness, the Refuge of the Caliphate, Endowed with the Mark of Kingship, May Allah the Exalted Perpetuate His Kingdom and Sovereignty, and Exalt His Command and Status
بخش ۹ - خطاب زمین بوس با ترغیب در رعایت رعایا و شفقت بر عموم برایا / Section 9 - The Address of Kissing the Ground, with Encouragement in Caring for the Subjects and Compassion for All Creatures
بخش ۱۰ - قصه شفقت ورزیدن موسی علیه السلام و بره گریخته را به دوش کشیدن و از گلیم شبانی به خلعت کلیمی رسیدن / Section 10 - The Tale of Moses, Peace Be Upon Him, Showing Compassion, Carrying the Fleeing Lamb on His Shoulders, and Advancing from a Shepherd's Cloak to the Robe of Divine Interlocutorship
بخش ۱۱ - در بیان آنکه حکمت در وجود پادشاه صاحب جلالت حکمت است به موجب راستی و عدالت / Section 11 - In Explaining that the Wisdom in the Existence of the Majestic King is Wisdom by Virtue of Truthfulness and Justice
بخش ۱۲ - در صفت عدل و نصفت / Section 12 - On the Attribute of Justice and Fairness
بخش ۱۳ - در بیان آنکه طمع را که از جمله آفات است با منقبت معدلت منافات است / Section 13 - On the explanation that greed, which is among the blights, is incompatible with the virtue of justice
بخش ۱۴ - پند مأمون به فرزند خویش / Section 14 - Mamun's Advice to His Son
بخش ۱۵ - قطع اطناب اطناب و ختم بر دعای استجابت ماب / Section 15 - Cutting Short Prolixity and Concluding with an Answered Prayer
بخش ۱۶ - گفتار در ترغیب مسترشدان آگاه بر مداومت کلمه طیبه لااله الاالله که مفتاح گنج سعادت و مصباح کنج عبادت است / Section 16 - Discourse on Encouraging Conscious Seekers to Persevere in the Pure Word 'La ilaha illallah', which is the Key to the Treasure of Happiness and the Lamp in the Corner of Worship
بخش ۱۷ - اشارت به آنکه گفته اند الصوفی کاین باین / Section 17 - Allusion to What They Have Said: The Sufi is Ka'in Ba'in
بخش ۱۸ - اشارت به ذکر خفیه که گفته اند لایطلع علیه ملک فیکتبه و لا نفس فتعجب به / Section 18 - Allusion to the Hidden Remembrance, of Which They Have Said: No Angel Discovers It to Record It, and No Soul to Become Conceited by It
بخش ۱۹ - در کشف و اظهار آنکه در نفس کلمه طیبه لااله الاالله اشارتی هست به ستر و اخفای آن / Section 19 - On the Discovery and Revelation that in the Essence of the Pure Word 'La ilaha illallah' There is an Allusion to Its Concealment and Hiding
بخش ۲۰ - اشارت به آنکه در ترکیب و ترتیب حروف کلمه طیبه اشعاری هست به ستر توحید که مفهوم و مضمون آنست / Section 20 - Allusion to the Fact that in the Composition and Arrangement of the Letters of the Pure Word There is an Intimation of the Concealment of Divine Unity, which is its Concept and Content
بخش ۲۱ - قال بعض کبراء العارفین قدس سره معنی لااله الاالله ان لا شی ء مما یدعی الها غیرالله / Section 21 - Some of the Great Mystics, May His Secret be Sanctified, Said: The Meaning of 'La ilaha illallah' is that there is nothing among what is called a god other than Allah
بخش ۲۲ - در مذمت آنان که به جهت اجتماع عوام و استجلاب منافع معاش از ایشان مجالس آرایند و به سبیل جهر و اعلان به ذکر حق سبحانه و تعالی اشتغال نمایند / Section 22 - In condemnation of those who, for the sake of gathering the common people and attracting the benefits of livelihood from them, arrange assemblies and engage in the remembrance of God, the Glorious and Exalted, by way of loudness and public display
سلسلة الذهب / Silsilat al-Dhahab (The Chain of Gold)
بخش ۲۳ - تمثیل / Section 23 - Parable
بخش ۲۵ - تمثیل / Section 25 - Parable
بخش ۲۶ - در ذکر قلبی آنان که دم از ذکر قلبی زنند و بر خود علامات آن نصب کرده آن را از قبیل ذکر خفیه شمارند و ندانند که آن نیز حکم ذکر جهر دارد بلکه ذکر جهر نیز از آن بهتر است زیرا که در ذکر جهر اصل ذکر متحقق است و احتمال غیر آن ندارد به خلاف ذکر خفیه / Section 26 - On the heart-remembrance of those who boast of heart-remembrance, attach signs of it to themselves, consider it a form of hidden remembrance, and do not know that it too has the ruling of loud remembrance; rather, loud remembrance is
بخش ۲۷ - حکایت آن غوری که در مناره پنهان شده بود و فریاد می کرد که مرا مجویید که من اینجا نیستم / Section 27 - The Tale of the Ghouri Who Hid in the Minaret and Shouted, 'Do Not Look for Me, I Am Not Here'
بخش ۲۸ - در بیان آنکه آنچه گذشت مذمت ذکر سر و جهر نیست بلکه مذمت جماعتی است که آن را وسیله لذات جسمانی و شهوات نفسانی ساخته اند / Section 28 - On Explaining That What Preceded Is Not a Condemnation of Hidden or Loud Remembrance, But Rather a Condemnation of a Group Who Have Made It a Means for Bodily Pleasures and Carnal Desires
بخش ۲۹ - در بیان آنکه از خودی خود رستن و از عجب و ریا خلاص شدن جز در خدمت پیر صاحب تصرف دست ندهد / Section 29 - On the explanation that escaping from one's ego and being freed from conceit and hypocrisy cannot be achieved except in the service of a spiritually commanding elder (Pir)
بخش ۳۰ - در بیان معنی رباعی که منسوب است به یکی از سلسه خانواده خواجگان ماوراء النهر قدس الله اسرارهم / Section 30 - On explaining the meaning of the quatrain attributed to one of the lineage of the Khwajagan family of Transoxiana, may Allah sanctify their secrets
بخش ۳۱ - در ترغیب مطالب بر مراقبه که عبارت است از نسیان رؤیة المخلوق بدوام النظر الی الخالق بنسیان رؤیة المخلوق یعنی رونده راه می باید که دائما ناظر جناب احدیت باشد و رقم نسیان و نیستی و فنا بر ناصیه جمیع مخلوقات کشد / Section 31 - On encouraging the seeker to practice contemplation (muraqaba), which consists of forgetting the vision of the created by continuously looking towards the Creator; by forgetting the vision of the created, it means the wayfarer must constantly observe the Divine Majest
بخش ۳۲ - حضرت خواجه بزرگ بهاء الحق و الدین المعروف به نقشبند قدس سره می فرمودند که دوام مراقبه نادر است و از این طایفه اندکی کسب آن کرده اند و ما به طریق حصول آن را یافته ایم که مخالف نفس است / Section 32 - The great Master Baha' al-Haqq wa al-Din, known as Naqshband, may his secret be sanctified, used to say that continuous contemplation is rare, and few of this group have acquired it, and we have found it through a path of attainment which opposes the lower self
بخش ۳۳ - ملاقات پیر کار دیده با جوان نورسیده / Section 33 - The Meeting of the Experienced Old Man with the Newly Arrived Youth
بخش ۳۴ - در بیان آنکه حضرت خواجه بزرگوار قدس سره می فرمودند که بنای کار را به نفس می باید کرد چنانکه اشتغال به وظیفه و زمان حال از تذکر ماضی و تفکر در مستقبل را مشغول گرداند و نفس را مگذارد که ضایع گذرد / Section 34 - On the explanation that the great Khwaja (Master), may his secret be sanctified, used to say that one must build one's affairs upon the breath (the present moment), such that engagement with one's duty and the present time occupies one away from remembering the past and contemplati
بخش ۳۵ - امام شافعی گفت عمری گرد صوفیه گردیدم از ایشان دو سخن پسندیده شنیدم. یکی آنکه الوقت سیف قاطع و دیگر آنکه ان من العصمة ان لا تقدر / Section 35 - Imam Shafi'i said, 'I spent a lifetime around the Sufis and heard two pleasing sayings from them. One is that Time is a cutting sword and the other is that Indeed, part of protection from sin is not having the power to commit it.'
بخش ۳۶ - در بیان سخن آن عارف که گفت دوستان همه عالم دشمنند و همه دشمنان دوستند / Section 36 - On the Explanation of the Saying of that Mystic Who Said All Friends in the World are Enemies and All Enemies are Friends
بخش ۳۸ - در بیان معنی ان من العصمة ان لایقدر / Section 38 - On Explaining the Meaning of 'Indeed, Part of Protection from Sin is Not Having the Power'
بخش ۳۹ - در بیان آنکه در کلام سابق مذکور شد منافی اثبات اختیار آدمی نیست و در تحقیق معنی اختیار و جبر / Section 39 - On Explaining That What Was Mentioned in the Previous Discourse Does Not Contradict the Proof of Human Free Will, and on Investigating the Meaning of Free Will and Determinism
بخش ۴۰ - در بیان جواب از سؤالی که چون بنده مختار در اختیار خود مجبور باشد اختیار وی به جبر راجع شود پس حکمت تکلیف وی به اوامر و نواهی چه باشد / Section 40 - In explaining the answer to a question: since the free servant is compelled in his free will, his free will refers back to determinism; so what is the wisdom of his being obligated by commands and prohibitions?
بخش ۴۱ - حکایت بر سبیل تمثیل / Section 41 - A Tale by Way of Allegory
بخش ۴۲ - امتحان کردن شاه آن دو غلام را / Section 42 - The King Examining Those Two Slaves
بخش ۴۳ - سرعت نمودن غلام مقبول به انقیاد امر پادشاه و تبری کردن او از حول و قوت خویش / Section 43 - The Favored Slave Hastens to Obey the King's Command and Absolves Himself of His Own Power and Strength
بخش ۴۴ - ابا کردن غلام دیگر از امتثال فرمان پادشاه / Section 44 - The Refusal of the Other Slave to Obey the King's Command
بخش ۴۵ - بیان فرمودن پاشاه که مقصود از این امر اتیان بفعل مأمور به بود بلکه غرض آن بود که آنچه در سرشت شماست از انقیاد و عناد ظاهر شود / Section 45 - The King States That the Purpose of This Command Was Not the Performance of the Commanded Act, but Rather the Intent Was That What Is in Your Nature of Submission and Obstinacy Becomes Manifest
بخش ۴۶ - اشارت به آنکه امر دو قسم است ایجادی و ایجابی / Section 46 - Allusion to the Fact That the Command is of Two Types: Existential and Prescriptive
بخش ۴۸ - جواب پادشاه از سؤال غلام / Section 48 - The King's Answer to the Slave's Question
بخش ۴۹ - سؤال دیگر از زبان غلام / Section 49 - Another Question from the Tongue of the Slave
بخش ۵۰ - جواب / Section 50 - Answer
بخش ۵۱ - سؤال دیگر / Section 51 - Another Question
بخش ۵۲ - جواب آن / Section 52 - The Answer to That
بخش ۵۳ - مخاطبة مع المکاشفین بسر القدر / Section 53 - Address to those to whom the secret of destiny has been revealed