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5
176-200

  • از چه در دهلیز قاضی ای گواه  ** حبس باشی ده شهادت از پگاه 
  • Wherefore do we keep silence in the court of the Judge? Have not we come (here) to bear testimony?

  • چند در دهلیز قاضی ای گواه‌  ** حبس باشی ده شهادت از بگاه
  • How long, O witness, wilt thou remain under detention in the court of the Judge? Give thy testimony betimes.

  • زان بخواندندت بدین‌جا تا که تو  ** آن گواهی بدهی و ناری عتو 
  • Thou hast been summoned hither that thou mayst give the testimony and show no disobedience;

  • از لجاج خویشتن بنشسته‌ای  ** اندرین تنگی کف و لب بسته‌ای 
  • (But) in thy obstinacy thou hast sat down and closed (both) hand and mouth in this confinement.

  • تا بندهی آن گواهی ای شهید  ** تو ازین دهلیز کی خواهی رهید  180
  • Until thou give that testimony, O witness, how wilt thou escape from this court?

  • یک زمان کارست بگزار و بتاز  ** کار کوته را مکن بر خود دراز 
  • ’Tis the affair of a moment. Perform (thy duty) and run away: do not make a short matter long (tedious and irksome) to thyself.

  • خواه در صد سال خواهی یک زمان  ** این امانت واگزار و وا رهان 
  • As thou wilt, whether during a hundred years or in a moment, discharge this trust and acquit thyself (of it).

  • بیان آنک نماز و روزه و همه چیزهای برونی گواهیهاست بر نور اندرونی 
  • Explaining that (ritual) prayer and fasting and all (such) external things are witnesses to the inner light.

  • این نماز و روزه و حج و جهاد  ** هم گواهی دادنست از اعتقاد 
  • This (ritual) prayer and fasting and pilgrimage and holy war are the attestation of the (inward) belief.

  • این زکات و هدیه و ترک حسد  ** هم گواهی دادنست از سر خود 
  • The giving of alms and presents and the abandonment of envy are the attestation of one's secret thoughts.

  • خوان و مهمانی پی اظهار راست  ** کای مهان ما با شما گشتیم راست  185
  • Dishes of food and hospitality are for the purpose of declaring that “we, O noble (guests), have become in true accord with you.”

  • هدیه‌ها و ارمغان و پیش‌کش  ** شد گواه آنک هستم با تو خوش 
  • Gifts and presents and offerings bear witness (saying implicitly), “I am pleased with thee.”

  • هر کسی کوشد به مالی یا فسون  ** چیست دارم گوهری در اندرون 
  • (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.

  • گوهری دارم ز تقوی یا سخا  ** این زکات و روزه در هر دو گوا 
  • I have a jewel, namely, abstinence or generosity”: this alms-giving and fasting are witnesses in regard to both (these qualities).

  • روزه گوید کرد تقوی از حلال  ** در حرامش دان که نبود اتصال 
  • Fasting says (implicitly), “He has abstained from what is lawful: know (therefore) that he has no connexion with what is unlawful”;

  • وان زکاتش گفت کو از مال خویش  ** می‌دهد پس چون بدزدد ز اهل کیش  190
  • And his alms-giving said (implicitly), “He gives of his own property: how, then, should he steal from the religious?”

  • گر بطراری کند پس دو گواه  ** جرح شد در محکمه‌ی عدل اله 
  • If he act as a cutpurse (from self-interest), then the two witnesses are invalidated in the court of Divine justice.

  • هست صیاد ار کند دانه نثار  ** نه ز رحم و جود بل بهر شکار 
  • He is a fowler if he scatter grain not from mercy and munificence but in order to catch (the birds).

  • هست گربه‌ی روزه‌دار اندر صیام  ** خفته کرده خویش بهر صید خام 
  • He is a cat keeping the fast and feigning to be asleep at fast-time for the purpose of (seizing) his ignorant prey.

  • کرده بدظن زین کژی صد قوم را  ** کرده بدنام اهل جود و صوم را 
  • By this unrighteousness he makes a hundred parties (of people) suspicious, he causes the generous and abstinent to be in ill repute.

  • فضل حق با این که او کژ می‌تند  ** عاقبت زین جمله پاکش می‌کند  195
  • (But) notwithstanding that he weaves crookedly, in the end the grace of God will purge him of all this (hypocrisy).

  • سبق برده رحمتش وان غدر را  ** داده نوری که نباشد بدر را 
  • His (God's) mercy takes precedence (over His wrath) and bestows on that treachery (hypocrisy) a light that the full-moon does not possess.

  • کوششش را شسته حق زین اختلاط  ** غسل داده رحمت او را زین خباط 
  • God cleanses his effort of this contamination: the (Divine) Mercy washes him clean of this folly.

  • تا که غفاری او ظاهر شود  ** مغفری کلیش را غافر شود 
  • In order that His great forgivingness may be made manifest, a helmet (of forgiveness) will cover his (the hypocrite's) baldness.

  • آب بهر این ببارید از سماک  ** تا پلیدان را کند از خبث پاک 
  • The water rained from heaven, that it might cleanse the impure of their defilement.

  • پاک کردن آب همه پلیدیها را و باز پاک کردن خدای تعالی آب را از پلیدی لاجرم قدوس آمد حق تعالی 
  • How the water cleanses all impurities and then is cleansed of impurity by God most High. Verily, God most High is exceeding holy.

  • آب چون پیگار کرد و شد نجس  ** تا چنان شد که آب را رد کرد حس  200
  • 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,