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  • 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).
  • ز اختلاط خلق یاید اعتدال ** آن اسفر جوید که ارحنا یا بلال
  • Through mingling with the people (of the world) it falls sick and desires (to make) that journey, saying, “Revive us, O Bilál!
  • ای بلال خوش نوای خوش صهیل ** میذنه بر رو بزن طبل رحیل 225
  • O melodious sweet-voiced Bilál, go up into the minaret, beat the drum of departure.”
  • جان سفر رفت و بددن اندر قیام ** وقت رجعت زین سبب گوید سلام
  • 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!”
  • از تیمم وا رهاند جمله را ** وز تحری طالبان قبله را
  • (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.