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5
223-272

  • 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.

  • واسطه‌ی حمام باید مر ترا  ** تا ز آتش خوش کنی تو طبع را  230
  • You need the hot bath as an intermediary, so that you may refresh your constitution by (the heat of) the fire.

  • چون نتانی شد در آتش چون خلیل  ** گشت حمامت رسول آبت دلیل 
  • Since you cannot go into the fire, like Khalíl (Abraham), the hot bath has become your Apostle, and the water your guide.

  • سیری از حقست لیک اهل طبع  ** کی رسد بی‌واسطه‌ی نان در شبع 
  • Satiety is from God, but how should the unclean attain unto satiety without the mediation of bread?

  • لطف از حقست لیکن اهل تن  ** درنیابد لطف بی‌پرده‌ی چمن 
  • Beauty is from God, but the corporealist does not feel (the charm of) beauty without the veil (medium) of the garden.

  • چون نماند واسطه‌ی تن بی‌حجاب  ** هم‌چو موسی نور مه یابد ز جیب 
  • When the bodily medium is removed, (then) he (who is disembodied) perceives without (any) screen, like Moses, the light of the Moon (shining) from (his own) bosom.

  • این هنرها آب را هم شاهدست  ** که اندرونش پر ز لطف ایزدست  235
  • These virtues possessed by the water bear witness likewise that its interior is filled with the grace of God.

  • گواهی فعل و قول بیرونی بر ضمیر و نور اندرونی 
  • The testimony of external acts and words to the hidden mind and the inner light.

  • فعل و قول آمد گواهان ضمیر  ** زین دو بر باطن تو استدلال گیر 
  • Act and word are witnesses to the hidden mind: from these twain infer the inward state.

  • چون ندارد سیر سرت در درون  ** بنگر اندر بول رنجور از برون 
  • When your thought does not penetrate within, inspect the patient's urine from without.

  • فعل و قول آن بول رنجوران بود  ** که طبیب جسم را برهان بود 
  • Act and word are (as) the urine of the sick, which is clear evidence for the physician of the body.

  • وآن طبیب روح در جانش رود  ** وز ره جان اندر ایمانش رود 
  • But the spiritual physician enters into his (patient's) soul and by the spiritual way penetrates into his (inmost) belief.

  • حاجتش ناید به فعل و قول خوب  ** احذروهم هم جواسیس القلوب  240
  • He hath no need of fine acts and words: “beware of them (the spiritual physicians), they are spies on (men's) hearts.”

  • این گواه فعل و قول از وی بجو  ** کو به دریا نیست واصل هم‌چو جو 
  • Demand this testimony of acts and words from him (only) who is not united with the Sea like a river.

  • در بیان آنک نور خود از اندرون شخص منور بی‌آنک فعلی و قولی بیان کند گواهی دهد بر نور وی در بیان آنک آن‌نور خود را از اندرون سر عارف ظاهر کند بر خلقان بی‌فعل عارف و بی‌قول عارف افزون از آنک به قول و فعل او ظاهر شود چنانک آفتاب بلند شود بانگ خروس و اعلام مذن و علامات دیگر حاجت نیاید 
  • Explaining that the light itself from within the illumined person bears witness to his light, without any act or word declaring it.

  • لیک نور سالکی کز حد گذشت  ** نور او پر شد بیابانها و دشت 
  • But the (inner) light of the traveller (mystic) who has passed beyond the pale (of selfhood)—the deserts and plains are filled with his radiance.

  • شاهدی‌اش فارغ آمد از شهود  ** وز تکلفها و جانبازی و جود 
  • (The fact of) his being a witness (to God) is independent of witnesses and works of supererogation and of self-devotion and self-sacrifice.

  • نور آن گوهر چو بیرون تافتست  ** زین تسلسها فراغت یافتست 
  • Since the light of that (spiritual) substance has shone forth, he has gained independence of these hypocrisies.

  • پس مجو از وی گواه فعل و گفت  ** که ازو هر دو جهان چون گل شکفت  245
  • Therefore do not demand of him the testimony of act and speech, for through him both the worlds have blossomed like a rose.

  • این گواهی چیست اظهار نهان  ** خواه قول و خواه فعل و غیر آن 
  • What is this testimony? The making manifest of that which is hidden, whether (by) word or act or something else;

  • که عرض اظهار سر جوهرست  ** وصف باقی وین عرض بر معبرست 
  • For its object is to make manifest the inward nature of the spiritual substance: the attributes (of that substance) are permanent, though these accidents (such as acts and words) are fleeting.

  • این نشان زر نماند بر محک  ** زر بماند نیک نام و بی ز شک 
  • The mark of the gold on the touchstone does not remain, (but) the gold (itself) remains—of good renown and undoubted.

  • این صلات و این جهاد و این صیام  ** هم نماند جان بماند نیک‌نام 
  • Similarly, (all) this ritual prayer and holy war and fasting does not remain, but the spirit remains in good renown (for ever).

  • جان چنین افعال و اقوالی نمود  ** بر محک امر جوهر را بسود  250
  • The spirit produced certain acts and words of this kind (as proofs): it rubbed its substance on the touchstone of the (Divine) command,

  • که اعتقادم راستست اینک گواه  ** لیک هست اندر گواهان اشتباه 
  • As though to say, “My belief is perfect: here is the witness!” (Yes), but there is doubt as regards the witnesses.

  • تزکیه باید گواهان را بدان  ** تزکیش صدقی که موقوفی بدان 
  • Know that the probity of the witnesses must be established: the means of establishing it is a (great) sincerity: thou art dependent on that.

  • حفظ لفظ اندر گواه قولیست  ** حفظ عهد اندر گواه فعلیست 
  • In the case of the word-witness, ’tis keeping thy word (that is the test); in the case of the act-witness, ’tis keeping thy covenant (to perform these acts).

  • گر گواه قول کژ گوید ردست  ** ور گواه فعل کژ پوید ردست 
  • The word-witness is rejected if it speaks falsely, and the act-witness is rejected if it does not run straight.

  • قول و فعل بی‌تناقض بایدت  ** تا قبول اندر زمان بیش آیدت  255
  • Thou must have words and acts that are not self-contradictory, in order that thou mayst meet with immediate acceptance.

  • سعیکم شتی تناقض اندرید  ** روز می‌دوزید شب بر می‌درید 
  • Your efforts are diverse, ye are in contradiction: ye are sewing by day and tearing up (what ye have sewn) by night.

  • پس گواهی با تناقض کی شنود  ** یا مگر حلمی کند از لطف خود 
  • Who, then, will hearken to testimony that contradicts itself, unless indeed He (the Judge) graciously show a (great) forbearance?

  • فعل و قول اظهار سرست و ضمیر  ** هر دو پیدا می‌کند سر ستیر 
  • Act and word are (for) the manifestation of the inward thought and hidden mind: both are divulging the veiled secret.

  • چون گواهت تزکیه شد شد قبول  ** ورنه محبوس است اندر مول مول 
  • When thy witness has been proved honest, it is accepted; otherwise, it is kept in detention as a prisoner.

  • تا تو بستیزی ستیزند ای حرون  ** فانتظرهم انهم منتظرون  260
  • O recalcitrant one, so long as thou contendest (with the holy saints) they will contend (with thee). Lie in wait for them, then! Verily, they are lying in wait (for thee).

  • عرضه کردن مصطفی علیه‌السلام شهادت را بر مهمان خویش 
  • How Mustafá, on whom be peace, offered the Testimony (profession of the Faith) to his guest.

  • این سخن پایان ندارد مصطفی  ** عرضه کرد ایمان و پذرفت آن فتی 
  • This discourse hath no end. Mustafá offered the Faith, and the youth accepted

  • آن شهادت را که فرخ بوده است  ** بندهای بسته را بگشوده است 
  • That Testimony which hath ever been blessed and hath ever loosed the fastbound chains.

  • گشت مؤمن گفت او را مصطفی  ** که امشبان هم باش تو مهمان ما 
  • He became a true believer. Mustafá said to him, “Be my guest to-night also.”

  • گفت والله تا ابد ضیف توم  ** هر کجا باشم بهر جا که روم 
  • “By God,” said he, “I am thy guest unto everlasting. Wheresoever I be, to whatsoever place I go,

  • زنده کرده و معتق و دربان تو  ** این جهان و آن جهان بر خوان تو  265
  • I am made living by thee and liberated by thee, and am thy doorkeeper (eating) at thy table in this world and in the next.

  • هر که بگزیند جزین بگزیده خوان  ** عاقبت درد گلویش ز استخوان 
  • Whosoever chooses any but this choice table, in the end his gullet will be torn by the bone (of perdition).

  • هر که سوی خوان غیر تو رود  ** دیو با او دان که هم‌کاسه بود 
  • Whosoever goes to the table of any but thee, know that the Devil shares his cup.

  • هر که از همسایگی تو رود  ** دیو بی‌شکی که همسایه‌ش شود 
  • Whosoever departs from thy neighbourhood, without any doubt the Devil will become his neighbour;

  • ور رود بی‌تو سفر او دوردست  ** دیو بد همراه و هم‌سفره‌ی ویست 
  • And if without thee he go on a far journey, the wicked Devil is his fellow-traveller and table-companion;

  • ور نشیند بر سر اسپ شریف  ** حاسد ماهست دیو او را ردیف  270
  • And if he mount a noble horse, (since) he is envious of the Moon, the Devil sits behind him;

  • ور بچه گیرد ازو شهناز او  ** دیو در نسلش بود انباز او 
  • And if his Shahnáz be got with child by him, the Devil is his partner in begetting it.”

  • در نبی شارکهم گفتست حق  ** هم در اموال و در اولاد ای شفق 
  • O thou that glowest (with faith), God hath said in the Qur’án, “Share with them in their wealth and children.”