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5
157-206

  • “This,” says he, “is of use to you against any sorrow and pain.” He said the same thing to Adam about an ear of wheat.
  • کین ترا سودست از درد و غمی  ** گفت آدم را همین در گندمی 
  • He utters (hypocritical expressions such as) “Ah, ah” and “Alas,” while he twists your lips with the farrier's barnacle,
  • پیش آرد هیهی و هیهات را  ** وز لویشه پیچد او لبهات را 
  • As (the farrier twists) the lips of a horse when shoeing it, in order that he (the Devil) may cause an inferior (worthless) stone to appear as a ruby.
  • هم‌چو لبهای فرس و در وقت نعل  ** تا نماید سنگ کمتر را چو لعل 
  • He takes hold of your ears as (though they were) the ears of a horse, pulling you towards greed and acquisition (of worldly goods). 160
  • گوشهاات گیرد او چون گوش اسب  ** می‌کشاند سوی حرص و سوی کسب 
  • He claps on your foot a shoe of perplexity, by the pain of which you are left incapable of (advancing on) the Way.
  • بر زند بر پات نعلی ز اشتباه  ** که بمانی تو ز درد آن ز راه 
  • His shoe is that hesitation between the two works (of this world and of the world hereafter)—“Shall I do these or shall I do those?” Take heed!
  • نعل او هست آن تردد در دو کار  ** این کنم یا آن کنم هین هوش دار 
  • Do that which is chosen by the Prophet, don't do that which (only) a madman or (foolish) boy ever did.
  • آن بکن که هست مختار نبی  ** آن مکن که کرد مجنون و صبی 
  • “Paradise is encompassed”—by what is it encompassed? By things disliked, from which there comes increase of the seed sown (for the future life).
  • حفت الجنه بچه محفوف گشت  ** بالمکاره که ازو افزود کشت 
  • He (the Devil) hath a hundred spells of cunning and deceit, which would entrap (any one), even if he is (strong and wily as) a great serpent. 165
  • صد فسون دارد ز حیلت وز دغا  ** که کند در سله گر هست اژدها 
  • He (the Devil) will bind him, though he be (swift and elusive as) running water; he will make a mock of him, though he be the most learned man of the time.
  • گر بود آب روان بر بنددش  ** ور بود حبر زمان برخنددش 
  • (Therefore) associate your intelligence with the intelligence of a friend: recite (the text) their affairs are (carried on by) taking counsel with each other, and practise it.
  • عقل را با عقل یاری یار کن  ** امرهم شوری بخوان و کار کن 
  • How Mustafá, on whom be peace, treated the Arab guest with loving kindness and calmed his distress and stilled the sobbing and lamentation for himself which he was making in his shame and penitence and fire of despair.
  • نواختن مصطفی علیه‌السلام آن عرب مهمان را و تسکین دادن او را از اضطراب و گریه و نوحه کی بر خود می‌کرد در خجالت و ندامت و آتش نومیدی 
  • This topic hath no end. The Arab was astounded by the kindnesses of that (spiritual) King.
  • این سخن پایان ندارد آن عرب  ** ماند از الطاف آن شه در عجب 
  • 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 
  • By this unrighteousness he makes a hundred parties (of people) suspicious, he causes the generous and abstinent to be in ill repute.
  • کرده بدظن زین کژی صد قوم را  ** کرده بدنام اهل جود و صوم را 
  • (But) notwithstanding that he weaves crookedly, in the end the grace of God will purge him of all this (hypocrisy). 195
  • فضل حق با این که او کژ می‌تند  ** عاقبت زین جمله پاکش می‌کند 
  • His (God's) mercy takes precedence (over His wrath) and bestows on that treachery (hypocrisy) a light that the full-moon does not possess.
  • سبق برده رحمتش وان غدر را  ** داده نوری که نباشد بدر را 
  • God cleanses his effort of this contamination: the (Divine) Mercy washes him clean of this folly.
  • کوششش را شسته حق زین اختلاط  ** غسل داده رحمت او را زین خباط 
  • In order that His great forgivingness may be made manifest, a helmet (of forgiveness) will cover his (the hypocrite's) baldness.
  • تا که غفاری او ظاهر شود  ** مغفری کلیش را غافر شود 
  • The water rained from heaven, that it might cleanse the impure of their defilement.
  • آب بهر این ببارید از سماک  ** تا پلیدان را کند از خبث پاک 
  • How the water cleanses all impurities and then is cleansed of impurity by God most High. Verily, God most High is exceeding holy.
  • پاک کردن آب همه پلیدیها را و باز پاک کردن خدای تعالی آب را از پلیدی لاجرم قدوس آمد حق تعالی 
  • 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, 200
  • آب چون پیگار کرد و شد نجس  ** تا چنان شد که آب را رد کرد حس 
  • God brought it back into the sea of Goodness, that the Origin of the water might generously wash it (clean).
  • حق ببردش باز در بحر صواب  ** تا به شستش از کرم آن آب آب 
  • Next year it came sweeping proudly along. “Hey, where hast thou been?” “In the sea of the pure.
  • سال دیگر آمد او دامن‌کشان  ** هی کجا بودی به دریای خوشان 
  • I went from here dirty; I have come (back) clean. I have received a robe of honour, I have come to the earth (again).
  • من نجس زینجا شدم پاک آمدم  ** بستدم خلعت سوی خاک آمدم 
  • Hark, come unto me, O ye polluted ones, for my nature hath partaken of the nature of God.
  • هین بیایید ای پلیدان سوی من  ** که گرفت از خوی یزدان خوی من 
  • I will accept all thy foulness: I will bestow on the demon purity like (that of) the angel. 205
  • در پذیرم جمله‌ی زشتیت را  ** چون ملک پاکی دهم عفریت را 
  • When I become defiled, I will return thither: I will go to the Source of the source of purities.
  • چون شوم آلوده باز آنجا روم  ** سوی اصل اصل پاکیها رو