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5
180-229

  • تا بندهی آن گواهی ای شهید  ** تو ازین دهلیز کی خواهی رهید  180
  • Until thou give that testimony, O witness, how wilt thou escape from this court?
  • یک زمان کارست بگزار و بتاز  ** کار کوته را مکن بر خود دراز 
  • ’Tis the affair of a moment. Perform (thy duty) and run away: do not make a short matter long (tedious and irksome) to thyself.
  • خواه در صد سال خواهی یک زمان  ** این امانت واگزار و وا رهان 
  • As thou wilt, whether during a hundred years or in a moment, discharge this trust and acquit thyself (of it).
  • بیان آنک نماز و روزه و همه چیزهای برونی گواهیهاست بر نور اندرونی 
  • Explaining that (ritual) prayer and fasting and all (such) external things are witnesses to the inner light.
  • این نماز و روزه و حج و جهاد  ** هم گواهی دادنست از اعتقاد 
  • This (ritual) prayer and fasting and pilgrimage and holy war are the attestation of the (inward) belief.
  • این زکات و هدیه و ترک حسد  ** هم گواهی دادنست از سر خود 
  • The giving of alms and presents and the abandonment of envy are the attestation of one's secret thoughts.
  • خوان و مهمانی پی اظهار راست  ** کای مهان ما با شما گشتیم راست  185
  • Dishes of food and hospitality are for the purpose of declaring that “we, O noble (guests), have become in true accord with you.”
  • هدیه‌ها و ارمغان و پیش‌کش  ** شد گواه آنک هستم با تو خوش 
  • Gifts and presents and offerings bear witness (saying implicitly), “I am pleased with thee.”
  • هر کسی کوشد به مالی یا فسون  ** چیست دارم گوهری در اندرون 
  • (If) any one exerts himself in (giving) money or in conjuration, what is (the meaning of) it? (He means to say), “I have a jewel within.
  • گوهری دارم ز تقوی یا سخا  ** این زکات و روزه در هر دو گوا 
  • I have a jewel, namely, abstinence or generosity”: this alms-giving and fasting are witnesses in regard to both (these qualities).
  • روزه گوید کرد تقوی از حلال  ** در حرامش دان که نبود اتصال 
  • Fasting says (implicitly), “He has abstained from what is lawful: know (therefore) that he has no connexion with what is unlawful”;
  • وان زکاتش گفت کو از مال خویش  ** می‌دهد پس چون بدزدد ز اهل کیش  190
  • And his alms-giving said (implicitly), “He gives of his own property: how, then, should he steal from the religious?”
  • گر بطراری کند پس دو گواه  ** جرح شد در محکمه‌ی عدل اله 
  • If he act as a cutpurse (from self-interest), then the two witnesses are invalidated in the court of Divine justice.
  • هست صیاد ار کند دانه نثار  ** نه ز رحم و جود بل بهر شکار 
  • He is a fowler if he scatter grain not from mercy and munificence but in order to catch (the birds).
  • هست گربه‌ی روزه‌دار اندر صیام  ** خفته کرده خویش بهر صید خام 
  • He is a cat keeping the fast and feigning to be asleep at fast-time for the purpose of (seizing) his ignorant prey.
  • کرده بدظن زین کژی صد قوم را  ** کرده بدنام اهل جود و صوم را 
  • By this unrighteousness he makes a hundred parties (of people) suspicious, he causes the generous and abstinent to be in ill repute.
  • فضل حق با این که او کژ می‌تند  ** عاقبت زین جمله پاکش می‌کند  195
  • (But) notwithstanding that he weaves crookedly, in the end the grace of God will purge him of all this (hypocrisy).
  • سبق برده رحمتش وان غدر را  ** داده نوری که نباشد بدر را 
  • His (God's) mercy takes precedence (over His wrath) and bestows on that treachery (hypocrisy) a light that the full-moon does not possess.
  • کوششش را شسته حق زین اختلاط  ** غسل داده رحمت او را زین خباط 
  • God cleanses his effort of this contamination: the (Divine) Mercy washes him clean of this folly.
  • تا که غفاری او ظاهر شود  ** مغفری کلیش را غافر شود 
  • In order that His great forgivingness may be made manifest, a helmet (of forgiveness) will cover his (the hypocrite's) baldness.
  • آب بهر این ببارید از سماک  ** تا پلیدان را کند از خبث پاک 
  • The water rained from heaven, that it might cleanse the impure of their defilement.
  • پاک کردن آب همه پلیدیها را و باز پاک کردن خدای تعالی آب را از پلیدی لاجرم قدوس آمد حق تعالی 
  • How the water cleanses all impurities and then is cleansed of impurity by God most High. Verily, God most High is exceeding holy.
  • آب چون پیگار کرد و شد نجس  ** تا چنان شد که آب را رد کرد حس  200
  • When the water had done battle (in its task of ablution) and had been made dirty and had become such that the senses rejected it,
  • حق ببردش باز در بحر صواب  ** تا به شستش از کرم آن آب آب 
  • God brought it back into the sea of Goodness, that the Origin of the water might generously wash it (clean).
  • سال دیگر آمد او دامن‌کشان  ** هی کجا بودی به دریای خوشان 
  • Next year it came sweeping proudly along. “Hey, where hast thou been?” “In the sea of the pure.
  • من نجس زینجا شدم پاک آمدم  ** بستدم خلعت سوی خاک آمدم 
  • I went from here dirty; I have come (back) clean. I have received a robe of honour, I have come to the earth (again).
  • هین بیایید ای پلیدان سوی من  ** که گرفت از خوی یزدان خوی من 
  • Hark, come unto me, O ye polluted ones, for my nature hath partaken of the nature of God.
  • در پذیرم جمله‌ی زشتیت را  ** چون ملک پاکی دهم عفریت را  205
  • I will accept all thy foulness: I will bestow on the demon purity like (that of) the angel.
  • چون شوم آلوده باز آنجا روم  ** سوی اصل اصل پاکیها رو 
  • When I become defiled, I will return thither: I will go to the Source of the source of purities.
  • دلق چرکین بر کنم آنجا ز سر  ** خلعت پاکم دهد بار دگر 
  • There I will pull the filthy cloak off my head: He will give me a clean robe once more.
  • کار او اینست و کار من همین  ** عالم‌آرایست رب العالمین 
  • Such is His work, and my work is the same: the Lord of all created beings is the beautifier of the world.”
  • گر نبودی این پلیدیهای ما  ** کی بدی این بارنامه آب را 
  • Were it not for these impurities of ours, how would the water have this glory?
  • کیسه‌های زر بدزدید از کسی  ** می‌رود هر سو که هین کو مفلسی  210
  • It stole purses of gold from a certain One: (then) it runs in every direction, crying, “Where is an insolvent?”
  • یا بریزد بر گیاه رسته‌ای  ** یا بشوید روی رو ناشسته‌ای 
  • Either it sheds (the treasure) on a blade of grass that has grown, or it washes the face of one whose face is unwashed,
  • یا بگیرد بر سر او حمال‌وار  ** کشتی بی‌دست و پا را در بحار 
  • Or, porter-like, it takes on its head (surface) the ship that is without hand or foot (helplessly tossing) in the seas.
  • صد هزاران دارو اندر وی نهان  ** زانک هر دارو بروید زو چنان 
  • Hidden in it are myriads of salves, because every salve derives from it its nature and property.
  • جان هر دری دل هر دانه‌ای  ** می‌رود در جو چو داروخانه‌ای 
  • The soul of every pearl, the heart of every grain, goes into the river (for healing) as (into) a shop of salves.
  • زو یتیمان زمین را پرورش  ** بستگان خشک را از وی روش  215
  •  From it (comes) nourishment to the orphans of the earth; from it (comes) movement (growth) to them that are tied fast, the parched ones.
  • چون نماند مایه‌اش تیره شود  ** هم‌چو ما اندر زمین خیره شود 
  • When its stock (of spiritual grace) is exhausted, it becomes turbid: it becomes abject on the earth, as we are.
  • استعانت آب از حق جل جلاله بعد از تیره شدن 
  • How the water, after becoming turbid, entreats God Almighty to succour it.
  • ناله از باطن برآرد کای خدا  ** آنچ دادی دادم و ماندم گدا 
  • (Then) from its interior it raises cries of lamentation, saying, “O God, that which Thou gavest (me) I have given (to others) and am left a beggar.
  • ریختم سرمایه بر پاک و پلید  ** ای شه سرمایه‌ده هل من مزید 
  • I poured the (whole) capital over pure and impure (alike): O King who givest the capital, is there any more?”
  • ابر را گوید ببر جای خوشش  ** هم تو خورشیدا به بالا بر کشش 
  • He (God) saith to the cloud, “Bear it (the water) to the delectable place; and thou too, O sun, draw it up aloft.”
  • راههای مختلف می‌راندش  ** تا رساند سوی بحر بی‌حدش  220
  • He maketh it to go diverse ways, that He may bring it unto the boundless sea.
  • خود غرض زین آب جان اولیاست  ** کو غسول تیرگیهای شماست 
  • Verily, what is meant by this water is the spirit of the saints, which washes away your dark stains.
  • چون شود تیره ز غدر اهل فرش  ** باز گردد سوی پاکی بخش عرش 
  • When it is stained dark by (washing) the treason of the inhabitants of the earth, it returns to Him who endows Heaven with purity.
  • باز آرد زان طرف دامن کشان  ** از طهارات محیط او درسشان 
  • From yonder, trailing the skirt (of glory), it brings back to them lessons concerning the purities of the All-encompassing (God).
  • از تیمم وا رماند جمله را  ** وز تحری طالبان قبله را 
  • Through mingling with the people (of the world) it falls sick and desires (to make) that journey, saying, “Revive us, O Bilál!
  • ز اختلاط خلق یابد اعتلال  ** آن سفر جوید که ارحنا یا بلال  225
  • O melodious sweet-voiced Bilál, go up into the minaret, beat the drum of departure.”
  • ای بلال خوش‌نوای خوش‌صهیل  ** میذنه بر رو بزن طبل رحیل 
  • Whilst the body is standing (in the ritual prayer), the spirit is gone on its journey: hence at the moment of return it says, “Salám!”
  • جان سفر رفت و بدن اندر قیام  ** وقت رجعت زین سبب گوید سلام 
  • (On its return to the world) it liberates all from performing the ablution with sand, and seekers of the qibla from endeavouring to ascertain the proper direction.
  • این مثل چون واسطه‌ست اندر کلام  ** واسطه شرطست بهر فهم عام 
  • This parable is like an intermediary in the discourse: an intermediary is required for the apprehension of the vulgar.
  • اندر آتش کی رود بی‌واسطه  ** جز سمندر کو رهید از رابطه 
  • Without an intermediary, how should any one go into the fire, except (one like) the salamander?—for he is independent of the connecting link.