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5
225-234

  • O melodious sweet-voiced Bilál, go up into the minaret, beat the drum of departure.” 225
  • ای بلال خوش نوای خوش صهیل ** 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 بددن 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.
  • از تیمم وا رهاند جمله را ** وز تحری طالبان قبله را
  • This parable is like an intermediary in the discourse: an intermediary is required for the apprehension of the vulgar.
  • این مثل چون واسطه‌ست اندر کلام  ** واسطه شرطست بهر فهم عام 
  • Without an intermediary, how should any one go into the fire, except (one like) the salamander?—for he is independent of the connecting link.
  • اندر آتش کی رود بی‌واسطه  ** جز سمندر کو رهید از رابطه 
  • You need the hot bath as an intermediary, so that you may refresh your constitution by (the heat of) the fire. 230
  • واسطه‌ی حمام باید مر ترا  ** تا ز آتش خوش کنی تو طبع را 
  • Since you cannot go into the fire, like Khalíl (Abraham), the hot bath has become your Apostle, and the water your guide.
  • چون نتانی شد در آتش چون خلیل  ** گشت حمامت رسول آبت دلیل 
  • Satiety is from God, but how should the unclean attain unto satiety without the mediation of bread?
  • سیری از حقست لیک اهل طبع  ** کی رسد بی‌واسطه‌ی نان در شبع 
  • Beauty is from God, but the corporealist does not feel (the charm of) beauty without the veil (medium) of the garden.
  • لطف از حقست لیکن اهل تن  ** درنیابد لطف بی‌پرده‌ی چمن 
  • When the bodily medium is removed, (then) he (who is disembodied) perceives without (any) screen, like Moses, the light of the Moon (shining) from (his own) bosom.
  • چون نماند واسطه‌ی تن بی‌حجاب  ** هم‌چو موسی نور مه یابد ز جیب