O heart, become purged of enmity and repugnance, and then chant “Glory to God” and be busy (in serving Him).
ای دل از کین و کراهت پاک شو ** وانگهان الحمد خوان چالاک شو
(To have) “Glory to God” on your tongue and repugnance within is hypocrisy or guile on the tongue’s part;
بر زبان الحمد و اکراه درون ** از زبان تلبیس باشد یا فسون
And moreover God hath said, “I do not look to the exterior, I am regarding the interior.”
وانگهان گفته خدا که ننگرم ** من به ظاهر من به باطن ناظرم
Story of the encomiast who from regard for reputation was thanking the object of his praise, while the scent (signs) of his inward grief and pain and the shabbiness of his outward garb showed that those expressions of gratitude were vain and false.
حکایت آن مداح کی از جهت ناموس شکر ممدوح می‌کرد و بوی اندوه و غم اندرون او و خلاقت دلق ظاهر او می‌نمود کی آن شکرها لافست و دروغ
A certain man came (home) from ‘Iráq, (clad) in a tattered cloak: his friends inquired concerning (his) separation (from them).
آن یکی با دلق آمد از عراق ** باز پرسیدند یاران از فراق
“Yes,” he replied; “there was (the sorrow of) separation, but the journey was very blessed and fortunate for me,1740
گفت آری بد فراق الا سفر ** بود بر من بس مبارک مژده‌ور
For the Caliph gave me ten robes of honour—may a hundred praises and laudations (ever) accompany him!”
که خلیفه داد ده خلعت مرا ** که قرینش باد صد مدح و ثنا
He was reciting expressions of gratitude and praise till he carried gratitude beyond bound and limit.
شکرها و حمدها بر می‌شمرد ** تا که شکر از حد و اندازه ببرد
Then they said to him, “Thy wretched guise bears witness to thy mendacity.
پس بگفتندش که احوال نژند ** بر دروغ تو گواهی می‌دهند
(Thou art) naked, bare-headed, consumed (with afflictions): thou hast stolen (these) expressions of gratitude or learned (them by rote).
تن برهنه سر برهنه سوخته ** شکر را دزدیده یا آموخته
Where are the signs of the gratitude and praise due to thy prince on thy unplenished head and feet?1745
کو نشان شکر و حمد میر تو ** بر سر و بر پای بی توفیر تو