Since the burning (heat) of the sun and the weeping of the clouds in the world are keeping the world fresh and sweet,
سوز مهر و گریه‌ی ابر جهان ** چون همی دارد جهان را خوش‌دهان
Keep the sun of your intelligence burning, keep your eye glistening with tears like the cloud!
آفتاب عقل را در سوز دار ** چشم را چون ابر اشک‌افروز دار
You must needs have a weeping eye, like the little child: do not eat the bread (of worldliness), for that bread takes away your water (spiritual excellence).
چشم گریان بایدت چون طفل خرد ** کم خور آن نان را که نان آب تو برد
When the body is in leaf (well-furnished), on that account by day and night the bough, (which is) the soul, is shedding its leaves and is in autumn.
تن چو با برگست روز و شب از آن ** شاخ جان در برگ‌ریزست و خزان
The leafage (flourishing state) of the body is the leaflessness (unprovidedness) of the soul. Be quick! You must let this (body) dwindle and that (soul) increase.145
برگ تن بی‌برگی جانست زود ** این بباید کاستن آن را فزود
Lend unto God, give a loan of this leafage of the body, that in exchange a garden may grow in your heart.
اقرضوا الله قرض ده زین برگ تن ** تا بروید در عوض در دل چمن
Give a loan, diminish this food of your body, that there may appear the face (vision) of (that which) eye hath not seen.
قرض ده کم کن ازین لقمه‌ی تنت ** تا نماید وجه لا عین رات
When the body empties itself of dung, He (God) fills it with musk and glorious pearls.
تن ز سرگین خویش چون خالی کند ** پر ز مشک و در اجلالی کند
He (such a person) gives this filth and gets purity (in return): his body enjoys (what is signified by the words) He will purify you.
زین پلیدی بدهد و پاکی برد ** از یطهرکم تن او بر خورد
The Devil frightens you, saying, “Hark and hark again! You will be sorry for this and will be saddened.150
دیو می‌ترساندت که هین و هین ** زین پشیمان گردی و گردی حزین
If you waste away your body in consequence of these idle whims, you will become very sorry and anxious.
گر گدازی زین هوسها تو بدن ** بس پشیمان و غمین خواهی شدن
Eat this, it is hot and good for your health; and drink that for your benefit and as a cure,
این بخور گرمست و داروی مزاج ** وآن بیاشام از پی نفع و علاج
With the intention (of acting on the principle) that (since) this body is your riding-beast that to which it is accustomed is best for it.
هم بدین نیت که این تن مرکبست ** آنچ خو کردست آنش اصوبست
Beware, do not alter your habit, else mischief will ensure and a hundred maladies will be produced in brain and heart.”
هین مگردان خو که پیش آید خلل ** در دماغ و دل بزاید صد علل
Such menaces does the vile Devil employ, and he chants a hundred spells over the people.155
این چنین تهدیدها آن دیو دون ** آرد و بر خلق خواند صد فسون
He makes himself out to be a Galen (for skill) in medicine, that he may deceive your ailing soul.
خویش جالینوس سازد در دوا ** تا فریبد نفس بیمار ترا
“This,” says he, “is of use to you against any sorrow and pain.” He said the same thing to Adam about an ear of wheat.
کین ترا سودست از درد و غمی ** گفت آدم را همین در گندمی
He utters (hypocritical expressions such as) “Ah, ah” and “Alas,” while he twists your lips with the farrier's barnacle,
پیش آرد هیهی و هیهات را ** وز لویشه پیچد او لبهات را
As (the farrier twists) the lips of a horse when shoeing it, in order that he (the Devil) may cause an inferior (worthless) stone to appear as a ruby.
هم‌چو لبهای فرس و در وقت نعل ** تا نماید سنگ کمتر را چو لعل
He takes hold of your ears as (though they were) the ears of a horse, pulling you towards greed and acquisition (of worldly goods).160
گوشهاات گیرد او چون گوش اسب ** می‌کشاند سوی حرص و سوی کسب
He claps on your foot a shoe of perplexity, by the pain of which you are left incapable of (advancing on) the Way.
بر زند بر پات نعلی ز اشتباه ** که بمانی تو ز درد آن ز راه
His shoe is that hesitation between the two works (of this world and of the world hereafter)—“Shall I do these or shall I do those?” Take heed!
نعل او هست آن تردد در دو کار ** این کنم یا آن کنم هین هوش دار
Do that which is chosen by the Prophet, don't do that which (only) a madman or (foolish) boy ever did.
آن بکن که هست مختار نبی ** آن مکن که کرد مجنون و صبی
“Paradise is encompassed”—by what is it encompassed? By things disliked, from which there comes increase of the seed sown (for the future life).
He (the Devil) hath a hundred spells of cunning and deceit, which would entrap (any one), even if he is (strong and wily as) a great serpent.165
صد فسون دارد ز حیلت وز دغا ** که کند در سله گر هست اژدها
He (the Devil) will bind him, though he be (swift and elusive as) running water; he will make a mock of him, though he be the most learned man of the time.
گر بود آب روان بر بنددش ** ور بود حبر زمان برخنددش
(Therefore) associate your intelligence with the intelligence of a friend: recite (the text) their affairs are (carried on by) taking counsel with each other, and practise it.
عقل را با عقل یاری یار کن ** امرهم شوری بخوان و کار کن
How Mustafá, on whom be peace, treated the Arab guest with loving kindness and calmed his distress and stilled the sobbing and lamentation for himself which he was making in his shame and penitence and fire of despair.
نواختن مصطفی علیه‌السلام آن عرب مهمان را و تسکین دادن او را از اضطراب و گریه و نوحه کی بر خود می‌کرد در خجالت و ندامت و آتش نومیدی
This topic hath no end. The Arab was astounded by the kindnesses of that (spiritual) King.
این سخن پایان ندارد آن عرب ** ماند از الطاف آن شه در عجب
He was wellnigh becoming crazed, his reason fled (from him), but the hand (power) of Mustafá's reason drew him back.
خواست دیوانه شدن عقلش رمید ** دست عقل مصطفی بازش کشید
He (Mustafá) said, “Come hither.” He came in such fashion as one rises up from heavy slumber.170
گفت این سو آ بیامد آنچنان ** که کسی برخیزد از خواب گران
“Come hither,” said he, “do not (lose thy wits); hark, come to thyself, for there are (great) things to be done with thee here.”
گفت این سو آ مکن هین با خود آ ** که ازین سو هست با تو کارها
He threw water on his face, and he (the infidel) began to speak, saying, “O witness of God, recite the Testimony (profession of the Faith),
آب بر رو زد در آمد در سخن ** کای شهید حق شهادت عرضه کن
That I may bear witness (to its truth) and go forth (from unbelief): I am weary of this (unreal) existence and will go into the wilderness (of reality).”
تا گواهی بدهم و بیرون شوم ** سیرم از هستی در آن هامون شوم
In this court of the Judge who pronounces the Decree we are (present) for the purpose of (making good) our claim (to fulfil the covenant signified by the words) “Am not I (your Lord)?” and “Yea”;
ما درین دهلیز قاضی قضا ** بهر دعوی الستیم و بلی
For we said, “Yea,” and (since we are) on trial our acts and words are the (necessary) witnesses and evidence of that (assent).175
که بلی گفتیم و آن را ز امتحان ** فعل و قول ما شهودست و بیان
Wherefore do we keep silence in the court of the Judge? Have not we come (here) to bear testimony?
از چه در دهلیز قاضی ای گواه ** حبس باشی ده شهادت از پگاه
How long, O witness, wilt thou remain under detention in the court of the Judge? Give thy testimony betimes.
چند در دهلیز قاضی ای گواه ** حبس باشی ده شهادت از بگاه
Thou hast been summoned hither that thou mayst give the testimony and show no disobedience;
زان بخواندندت بدین‌جا تا که تو ** آن گواهی بدهی و ناری عتو
(But) in thy obstinacy thou hast sat down and closed (both) hand and mouth in this confinement.
از لجاج خویشتن بنشسته‌ای ** اندرین تنگی کف و لب بسته‌ای
Until thou give that testimony, O witness, how wilt thou escape from this court?180
تا بندهی آن گواهی ای شهید ** تو ازین دهلیز کی خواهی رهید
’Tis the affair of a moment. Perform (thy duty) and run away: do not make a short matter long (tedious and irksome) to thyself.
یک زمان کارست بگزار و بتاز ** کار کوته را مکن بر خود دراز
As thou wilt, whether during a hundred years or in a moment, discharge this trust and acquit thyself (of it).
خواه در صد سال خواهی یک زمان ** این امانت واگزار و وا رهان
Explaining that (ritual) prayer and fasting and all (such) external things are witnesses to the inner light.
بیان آنک نماز و روزه و همه چیزهای برونی گواهیهاست بر نور اندرونی
This (ritual) prayer and fasting and pilgrimage and holy war are the attestation of the (inward) belief.
این نماز و روزه و حج و جهاد ** هم گواهی دادنست از اعتقاد
The giving of alms and presents and the abandonment of envy are the attestation of one's secret thoughts.
این زکات و هدیه و ترک حسد ** هم گواهی دادنست از سر خود
Dishes of food and hospitality are for the purpose of declaring that “we, O noble (guests), have become in true accord with you.”185
خوان و مهمانی پی اظهار راست ** کای مهان ما با شما گشتیم راست
Gifts and presents and offerings bear witness (saying implicitly), “I am pleased with thee.”
هدیه‌ها و ارمغان و پیش‌کش ** شد گواه آنک هستم با تو خوش
(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.
هر کسی کوشد به مالی یا فسون ** چیست دارم گوهری در اندرون
I have a jewel, namely, abstinence or generosity”: this alms-giving and fasting are witnesses in regard to both (these qualities).
گوهری دارم ز تقوی یا سخا ** این زکات و روزه در هر دو گوا
Fasting says (implicitly), “He has abstained from what is lawful: know (therefore) that he has no connexion with what is unlawful”;
روزه گوید کرد تقوی از حلال ** در حرامش دان که نبود اتصال
And his alms-giving said (implicitly), “He gives of his own property: how, then, should he steal from the religious?”190
وان زکاتش گفت کو از مال خویش ** می‌دهد پس چون بدزدد ز اهل کیش