ای بسا زر سیه کرده بدود ** تا رهد از دست هر دزدی حسود
Oh, there is much gold made black with smoke, that it may be saved from (falling into) the hands of every envious thief.
ای بسا مس زر اندوده به زر ** تا فروشد آن به عقل مختصر
Oh, there is much copper gilded with gold, that he (the counterfeiter) may sell it to (those of) small understanding.
ما که باطن‌بین جمله‌ی کشوریم ** دل ببینیم و به ظاهر ننگریم
We, who see the inward (reality) of the whole world, see the heart and look not on the outward form.”
قاضیانی که به ظاهر می‌تنند ** حکم بر اشکال ظاهر می‌کنند2175
The cadis who are concerned with the outward form (the letter of the law) give judgement according to outward appearances.
چون شهادت گفت و ایمانی نمود ** حکم او مومن کنند این قوم زود
When he (the suspected person) has uttered the profession of the Faith and has shown some (formal sign of) true belief, at once these people (the cadis) pronounce him a true believer.
بس منافق کاندرین ظاهر گریخت ** خون صد مومن به پنهانی بریخت
There is many a hypocrite who has taken refuge in this out ward form and has shed the blood of a hundred true believers in secret.
جهد کن تا پیر عقل و دین شوی ** تا چو عقل کل تو باطن‌بین شوی
Endeavour to become old in intelligence and religion, that you may become, like the Universal Intelligence, a seer of the in ward (reality).
از عدم چون عقل زیبا رو گشاد ** خلعتش داد و هزارش نام داد
When the beauteous Intelligence unveiled its face (revealed itself) from non-existence, He (God) gave it a robe of honour and a thousand names.
کمترین زان نامهای خوش‌نفس ** این که نبود هیچ او محتاج کس2180
Of those sweet-breathing names the least is this, that it (the Intelligence) is not in need of any one.
گر به صورت وا نماید عقل رو ** تیره باشد روز پیش نور او
If the Intelligence display its face in visible form, day will be dark beside its light;
ور مثال احمقی پیدا شود ** ظلمت شب پیش او روشن بود
And if the shape of foolishness become visible, beside it the darkness of night will be radiant,
کو ز شب مظلم‌تر و تاری‌ترست ** لیک خفاش شقی ظلمت‌خرست
For it is darker and more murky than night; but the miserable bat is a buyer (seeker) of darkness.
اندک اندک خوی کن با نور روز ** ورنه خفاشی بمانی بیفروز
Little by little accustom yourself to the daylight, else you will remain a bat deprived of splendour.
عاشق هر جا شکال و مشکلیست ** دشمن هر جا چراغ مقبلیست2185
He (the bat-like person) is the lover of every place where there is difficulty and perplexing doubt, and the enemy of every place where there is the lamp of (spiritual) felicity
ظلمت اشکال زان جوید دلش ** تا که افزون‌تر نماید حاصلش
His heart seeks the darkness of perplexity in order that his acquirements may seem greater (than they are),
تا ترا مشغول آن مشکل کند ** وز نهاد زشت خود غافل کند
So that he may preoccupy you with that difficult question and make you oblivious of his own evil nature.
علامت عاقل تمام و نیم‌عاقل و مرد تمام و نیم‌مرد و علامت شقی مغرور لاشی
The marks of the wholly intelligent and the half-intelligent and the whole man and the half-man and the deluded worthless wretch doomed to perdition.
عاقل آن باشد که او با مشعله‌ست ** او دلیل و پیشوای قافله‌ست
The intelligent man is he who hath the lamp: he is the guide and leader of the caravan.
پیرو نور خودست آن پیش‌رو ** تابع خویشست آن بی‌خویش‌رو
That leader is one who goes after his own light: that selfless traveller is the follower of himself.
مومن خویشست و ایمان آورید ** هم بدان نوری که جانش زو چرید2190
He is the one that puts faith in himself; and do ye too put faith in the light on which his soul has browsed.
دیگری که نیم‌عاقل آمد او ** عاقلی را دیده‌ی خود داند او
The other, who is the half-intelligent, deems an (entirely) intelligent person to be his eye,
دست در وی زد چو کور اندر دلیل ** تا بدو بینا شد و چست و جلیل
And has clutched him as the blind man clutches the guide, so that through him he has become seeing and active and illustrious.
وآن خری کز عقل جوسنگی نداشت ** خود نبودش عقل و عاقل را گذاشت
But (as for) the ass who had not a single barley-corn's weight of intelligence, who possessed no intelligence himself and forsook the intelligent (guide),
ره نداند نه کثیر و نه قلیل ** ننگش آید آمدن خلف دلیل
(Who) knows neither much nor little of the way (and yet) disdains to go behind the guide,
He is journeying in a long wilderness, now limping in despair and now (advancing) at a run.
شمع نه تا پیشوای خود کند ** نیم شمعی نه که نوری کد کند
He hath neither a candle, that he should make it his leader, nor half a candle, that he should beg a light.
نیست عقلش تا دم زنده زند ** نیم‌عقلی نه که خود مرده کند
He hath neither (perfect) intelligence, that he should breathe the breath of the living, nor hath he a half-intelligence, that he should make himself dead.
مرده‌ی آن عاقل آید او تمام ** تا برآید از نشیب خود به بام
He (the half-intelligent one) becomes wholly dead in (devotion to) the man of (perfect) intelligence, that he may ascend from his own low place to the (lofty) roof.
عقل کامل نیست خود را مرده کن ** در پناه عاقلی زنده‌سخن
(If) you have not perfect intelligence, make yourself dead under the protection of an intelligent man whose words are living.
زنده نی تا همدم عیسی بود ** مرده نی تا دمگه عیسی شود2200
He (the man devoid of intelligence) is not living, that he should breathe in accord with (a) Jesus, nor is he dead, that he should become a channel for the (life-giving) breath of (a) Jesus.
جان کورش گام هر سو می‌نهد ** عاقبت نجهد ولی بر می‌جهد
His blind spirit is stepping in every direction: it will not escape in the end, but it is leaping up.
قصه‌ی آن آبگیر و صیادان و آن سه ماهی یکی عاقل و یکی نیم عاقل وان دگر مغرور و ابله مغفل لاشی و عاقبت هر سه
Story of the lake and the fishermen and the three fishes, one intelligent and one half intelligent and the third deluded, foolish, heedless and good-for-naught; and the end of all three.
قصه‌ی آن آبگیرست ای عنود ** که درو سه ماهی اشگرف بود
This, O obstinate man, is the story of the lake in which there were three great fishes.
در کلیله خوانده باشی لیک آن ** قشر قصه باشد و این مغز جان
You will have read it in Kalíla, but that is (only) the husk of the story, while this is the spiritual kernel.
چند صیادی سوی آن آبگیر ** برگذشتند و بدیدند آن ضمیر
Some fishermen passed beside the lake and saw that concealed (prey).
پس شتابیدند تا دام آورند ** ماهیان واقف شدند و هوشمند2205
Then they hastened to bring the net: the fishes noticed and became aware (of their intention).
آنک عاقل بود عزم راه کرد ** عزم راه مشکل ناخواه کرد
The intelligent one resolved to journey, resolved to make the difficult unwelcome journey.
گفت با اینها ندارم مشورت ** که یقین سستم کنند از مقدرت
He said, “I will not consult these (others), for assuredly they will make me weak (deficient) in power (to fulfil my purpose).
مهر زاد و بوم بر جانشان تند ** کاهلی و جهلشان بر من زند
Love of their native place and abode holds sway over their souls: their indolence and ignorance will strike on (affect) me.”
مشورت را زنده‌ای باید نکو ** که ترا زنده کند وان زنده کو
For consultation, some goodly and (spiritually) living person is required, that he may make thee living; and where is that living one (to be found)?
ای مسافر با مسافر رای زن ** زانک پایت لنگ دارد رای زن2210
O traveller, take counsel with a traveller, for a woman's counsel will keep thy foot lame.
از دم حب الوطن بگذر مه‌ایست ** که وطن آن سوست جان این سوی نیست
Pass on from the (literal) expression, “love of country”; do not stop (at its outward sense), for thy (real) country is Yonder, O soul: ’tis not on this side.
گر وطن خواهی گذر آن سوی شط ** این حدیث راست را کم خوان غلط
If thou desire thy country, cross to the other bank of the stream: do not misread this true Hadíth.
سر خواندن وضو کننده اوراد وضو را
The inner meaning of the recitation of the ablutionary prayers by one who performs the ritual ablution.
در وضو هر عضو را وردی جدا ** آمدست اندر خبر بهر دعا
In the ritual ablution, a separate form of prayer for each member of the body has been handed down in Tradition.
When you snuff up water into your nose, beg of the self-sufficient Lord the scent of Paradise,
تا ترا آن بو کشد سوی جنان ** بوی گل باشد دلیل گلبنان2215
In order that that scent may lead you towards Paradise: the scent of the rose is the guide to the rose-trees.
چونک استنجا کنی ورد و سخن ** این بود یا رب تو زینم پاک کن
When you perform the act of abstersion, the (proper) form of prayer and words is this: “O Lord, cleanse me from this (defilement).
دست من اینجا رسید این را بشست ** دستم اندر شستن جانست سست
My hand has reached this place and washed it, (but) my hand is weak (unable) to wash my spirit.
ای ز تو کس گشته جان ناکسان ** دست فضل تست در جانها رسان
O Thou by whom the spirit of the unworthy is made worthy, the hand of Thy bounty is reaching the spirits.
حد من این بود کردم من لیم ** زان سوی حد را نقی کن ای کریم
This (which) I, vile (as I am), have done was my limit (the utmost within my power): do Thou make clean that (which lies) beyond the limit, O gracious One.
از حدث شستم خدایا پوست را ** از حوادث تو بشو این دوست را2220
O God, I have washed my skin clean of ordure: do Thou wash this beloved (spirit) clean of worldly taints.”
شخصی به وقت استنجا می‌گفت اللهم ارحنی رائحة الجنه به جای آنک اللهم اجعلنی من التوابین واجعلنی من المتطهرین کی ورد استنجاست و ورد استنجا را به وقت استنشاق می‌گفت عزیزی بشنید و این را طاقت نداشت
A certain person used to say at the time of abstersion, "O God, let me smell the sweet odour of Paradise" instead of "O God, make me one of those who repent much, and make me one of those who purify themselves," which is the (proper) form of prayer in abstersion; and he (also) used to recite the formula proper to abstersion at the time of rinsing his nose. A venerable man heard (him) and could not endure it.
آن یکی در وقت استنجا بگفت ** که مرا با بوی جنت دار جفت
A certain one said at the time of abstersion, “(O God), unite me with the scent of Paradise!”