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5
169-193

  • He was wellnigh becoming crazed, his reason fled (from him), but the hand (power) of Mustafá's reason drew him back.
  • خواست دیوانه شدن عقلش رمید  ** دست عقل مصطفی بازش کشید 
  • He (Mustafá) said, “Come hither.” He came in such fashion as one rises up from heavy slumber. 170
  • گفت این سو آ بیامد آنچنان  ** که کسی برخیزد از خواب گران 
  • “Come hither,” said he, “do not (lose thy wits); hark, come to thyself, for there are (great) things to be done with thee here.”
  • گفت این سو آ مکن هین با خود آ  ** که ازین سو هست با تو کارها 
  • He threw water on his face, and he (the infidel) began to speak, saying, “O witness of God, recite the Testimony (profession of the Faith),
  • آب بر رو زد در آمد در سخن  ** کای شهید حق شهادت عرضه کن 
  • That I may bear witness (to its truth) and go forth (from unbelief): I am weary of this (unreal) existence and will go into the wilderness (of reality).”
  • تا گواهی بدهم و بیرون شوم  ** سیرم از هستی در آن هامون شوم 
  • In this court of the Judge who pronounces the Decree we are (present) for the purpose of (making good) our claim (to fulfil the covenant signified by the words) “Am not I (your Lord)?” and “Yea”;
  • ما درین دهلیز قاضی قضا  ** بهر دعوی الستیم و بلی 
  • For we said, “Yea,” and (since we are) on trial our acts and words are the (necessary) witnesses and evidence of that (assent). 175
  • که بلی گفتیم و آن را ز امتحان  ** فعل و قول ما شهودست و بیان 
  • Wherefore do we keep silence in the court of the Judge? Have not we come (here) to bear testimony?
  • از چه در دهلیز قاضی ای گواه  ** حبس باشی ده شهادت از پگاه 
  • How long, O witness, wilt thou remain under detention in the court of the Judge? Give thy testimony betimes.
  • چند در دهلیز قاضی ای گواه‌  ** حبس باشی ده شهادت از بگاه
  • Thou hast been summoned hither that thou mayst give the testimony and show no disobedience;
  • زان بخواندندت بدین‌جا تا که تو  ** آن گواهی بدهی و ناری عتو 
  • (But) in thy obstinacy thou hast sat down and closed (both) hand and mouth in this confinement.
  • از لجاج خویشتن بنشسته‌ای  ** اندرین تنگی کف و لب بسته‌ای 
  • Until thou give that testimony, O witness, how wilt thou escape from this court? 180
  • تا بندهی آن گواهی ای شهید  ** تو ازین دهلیز کی خواهی رهید 
  • ’Tis the affair of a moment. Perform (thy duty) and run away: do not make a short matter long (tedious and irksome) to thyself.
  • یک زمان کارست بگزار و بتاز  ** کار کوته را مکن بر خود دراز 
  • As thou wilt, whether during a hundred years or in a moment, discharge this trust and acquit thyself (of it).
  • خواه در صد سال خواهی یک زمان  ** این امانت واگزار و وا رهان 
  • Explaining that (ritual) prayer and fasting and all (such) external things are witnesses to the inner light.
  • بیان آنک نماز و روزه و همه چیزهای برونی گواهیهاست بر نور اندرونی 
  • This (ritual) prayer and fasting and pilgrimage and holy war are the attestation of the (inward) belief.
  • این نماز و روزه و حج و جهاد  ** هم گواهی دادنست از اعتقاد 
  • The giving of alms and presents and the abandonment of envy are the attestation of one's secret thoughts.
  • این زکات و هدیه و ترک حسد  ** هم گواهی دادنست از سر خود 
  • Dishes of food and hospitality are for the purpose of declaring that “we, O noble (guests), have become in true accord with you.” 185
  • خوان و مهمانی پی اظهار راست  ** کای مهان ما با شما گشتیم راست 
  • Gifts and presents and offerings bear witness (saying implicitly), “I am pleased with thee.”
  • هدیه‌ها و ارمغان و پیش‌کش  ** شد گواه آنک هستم با تو خوش 
  • (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.
  • هر کسی کوشد به مالی یا فسون  ** چیست دارم گوهری در اندرون 
  • I have a jewel, namely, abstinence or generosity”: this alms-giving and fasting are witnesses in regard to both (these qualities).
  • گوهری دارم ز تقوی یا سخا  ** این زکات و روزه در هر دو گوا 
  • Fasting says (implicitly), “He has abstained from what is lawful: know (therefore) that he has no connexion with what is unlawful”;
  • روزه گوید کرد تقوی از حلال  ** در حرامش دان که نبود اتصال 
  • And his alms-giving said (implicitly), “He gives of his own property: how, then, should he steal from the religious?” 190
  • وان زکاتش گفت کو از مال خویش  ** می‌دهد پس چون بدزدد ز اهل کیش 
  • If he act as a cutpurse (from self-interest), then the two witnesses are invalidated in the court of Divine justice.
  • گر بطراری کند پس دو گواه  ** جرح شد در محکمه‌ی عدل اله 
  • He is a fowler if he scatter grain not from mercy and munificence but in order to catch (the birds).
  • هست صیاد ار کند دانه نثار  ** نه ز رحم و جود بل بهر شکار 
  • He is a cat keeping the fast and feigning to be asleep at fast-time for the purpose of (seizing) his ignorant prey.
  • هست گربه‌ی روزه‌دار اندر صیام  ** خفته کرده خویش بهر صید خام