When it is stained dark by (washing) the treason of the inhabitants of the earth, it returns to Him who endows Heaven with purity.
چون شود تیره ز غدر اهل فرش ** باز گردد سوی پاکی بخش عرش
From yonder, trailing the skirt (of glory), it brings back to them lessons concerning the purities of the All-encompassing (God).
باز آرد زان طرف دامن کشان ** از طهارات محیط او درسشان
Through mingling with the people (of the world) it falls sick and desires (to make) that journey, saying, “Revive us, O Bilál!
ز اختلاط خلق یاید اعتدال ** آن اسفر جوید که ارحنا یا بلال
O melodious sweet-voiced Bilál, go up into the minaret, beat the drum of departure.”225
ای بلال خوش نوای خوش صهیل ** میذنه بر رو بزن طبل رحیل
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!”
جان سفر رفت و بددن اندر قیام ** وقت رجعت زین سبب گوید سلام
(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.
از تیمم وا رهاند جمله را ** وز تحری طالبان قبله را
This parable is like an intermediary in the discourse: an intermediary is required for the apprehension of the vulgar.
این مثل چون واسطه‌ست اندر کلام ** واسطه شرطست بهر فهم عام
Without an intermediary, how should any one go into the fire, except (one like) the salamander?—for he is independent of the connecting link.
اندر آتش کی رود بی‌واسطه ** جز سمندر کو رهید از رابطه
You need the hot bath as an intermediary, so that you may refresh your constitution by (the heat of) the fire.230
واسطه‌ی حمام باید مر ترا ** تا ز آتش خوش کنی تو طبع را
Since you cannot go into the fire, like Khalíl (Abraham), the hot bath has become your Apostle, and the water your guide.
چون نتانی شد در آتش چون خلیل ** گشت حمامت رسول آبت دلیل
Satiety is from God, but how should the unclean attain unto satiety without the mediation of bread?
سیری از حقست لیک اهل طبع ** کی رسد بی‌واسطه‌ی نان در شبع
Beauty is from God, but the corporealist does not feel (the charm of) beauty without the veil (medium) of the garden.
لطف از حقست لیکن اهل تن ** درنیابد لطف بی‌پرده‌ی چمن
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.
چون نماند واسطه‌ی تن بی‌حجاب ** هم‌چو موسی نور مه یابد ز جیب
These virtues possessed by the water bear witness likewise that its interior is filled with the grace of God.235
این هنرها آب را هم شاهدست ** که اندرونش پر ز لطف ایزدست
The testimony of external acts and words to the hidden mind and the inner light.
گواهی فعل و قول بیرونی بر ضمیر و نور اندرونی
Act and word are witnesses to the hidden mind: from these twain infer the inward state.
فعل و قول آمد گواهان ضمیر ** زین دو بر باطن تو استدلال گیر
When your thought does not penetrate within, inspect the patient's urine from without.
چون ندارد سیر سرت در درون ** بنگر اندر بول رنجور از برون
Act and word are (as) the urine of the sick, which is clear evidence for the physician of the body.
فعل و قول آن بول رنجوران بود ** که طبیب جسم را برهان بود
But the spiritual physician enters into his (patient's) soul and by the spiritual way penetrates into his (inmost) belief.
وآن طبیب روح در جانش رود ** وز ره جان اندر ایمانش رود
He hath no need of fine acts and words: “beware of them (the spiritual physicians), they are spies on (men's) hearts.”240
حاجتش ناید به فعل و قول خوب ** احذروهم هم جواسیس القلوب
Demand this testimony of acts and words from him (only) who is not united with the Sea like a river.
این گواه فعل و قول از وی بجو ** کو به دریا نیست واصل هم‌چو جو
Explaining that the light itself from within the illumined person bears witness to his light, without any act or word declaring it.
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
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.
لیک نور سالکی کز حد گذشت ** نور او پر شد بیابانها و دشت
(The fact of) his being a witness (to God) is independent of witnesses and works of supererogation and of self-devotion and self-sacrifice.
شاهدی‌اش فارغ آمد از شهود ** وز تکلفها و جانبازی و جود
Since the light of that (spiritual) substance has shone forth, he has gained independence of these hypocrisies.
نور آن گوهر چو بیرون تافتست ** زین تسلسها فراغت یافتست
Therefore do not demand of him the testimony of act and speech, for through him both the worlds have blossomed like a rose.245
پس مجو از وی گواه فعل و گفت ** که ازو هر دو جهان چون گل شکفت
What is this testimony? The making manifest of that which is hidden, whether (by) word or act or something else;
این گواهی چیست اظهار نهان ** خواه قول و خواه فعل و غیر آن
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.
که عرض اظهار سر جوهرست ** وصف باقی وین عرض بر معبرست
The mark of the gold on the touchstone does not remain, (but) the gold (itself) remains—of good renown and undoubted.
این نشان زر نماند بر محک ** زر بماند نیک نام و بی ز شک
Similarly, (all) this ritual prayer and holy war and fasting does not remain, but the spirit remains in good renown (for ever).
این صلات و این جهاد و این صیام ** هم نماند جان بماند نیک‌نام
The spirit produced certain acts and words of this kind (as proofs): it rubbed its substance on the touchstone of the (Divine) command,250
جان چنین افعال و اقوالی نمود ** بر محک امر جوهر را بسود
As though to say, “My belief is perfect: here is the witness!” (Yes), but there is doubt as regards the witnesses.
Know that the probity of the witnesses must be established: the means of establishing it is a (great) sincerity: thou art dependent on that.
تزکیه باید گواهان را بدان ** تزکیش صدقی که موقوفی بدان
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).
حفظ لفظ اندر گواه قولیست ** حفظ عهد اندر گواه فعلیست
The word-witness is rejected if it speaks falsely, and the act-witness is rejected if it does not run straight.
Thou must have words and acts that are not self-contradictory, in order that thou mayst meet with immediate acceptance.255
قول و فعل بی‌تناقض بایدت ** تا قبول اندر زمان بیش آیدت
Your efforts are diverse, ye are in contradiction: ye are sewing by day and tearing up (what ye have sewn) by night.
سعیکم شتی تناقض اندرید ** روز می‌دوزید شب بر می‌درید
Who, then, will hearken to testimony that contradicts itself, unless indeed He (the Judge) graciously show a (great) forbearance?
پس گواهی با تناقض کی شنود ** یا مگر حلمی کند از لطف خود
Act and word are (for) the manifestation of the inward thought and hidden mind: both are divulging the veiled secret.
فعل و قول اظهار سرست و ضمیر ** هر دو پیدا می‌کند سر ستیر
When thy witness has been proved honest, it is accepted; otherwise, it is kept in detention as a prisoner.
چون گواهت تزکیه شد شد قبول ** ورنه محبوس است اندر مول مول
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).260
تا تو بستیزی ستیزند ای حرون ** فانتظرهم انهم منتظرون
How Mustafá, on whom be peace, offered the Testimony (profession of the Faith) to his guest.
عرضه کردن مصطفی علیه‌السلام شهادت را بر مهمان خویش
This discourse hath no end. Mustafá offered the Faith, and the youth accepted
این سخن پایان ندارد مصطفی ** عرضه کرد ایمان و پذرفت آن فتی
That Testimony which hath ever been blessed and hath ever loosed the fastbound chains.
آن شهادت را که فرخ بوده است ** بندهای بسته را بگشوده است
He became a true believer. Mustafá said to him, “Be my guest to-night also.”
گشت مؤمن گفت او را مصطفی ** که امشبان هم باش تو مهمان ما
“By God,” said he, “I am thy guest unto everlasting. Wheresoever I be, to whatsoever place I go,
گفت والله تا ابد ضیف توم ** هر کجا باشم بهر جا که روم
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.265
زنده کرده و معتق و دربان تو ** این جهان و آن جهان بر خوان تو
Whosoever chooses any but this choice table, in the end his gullet will be torn by the bone (of perdition).
هر که بگزیند جزین بگزیده خوان ** عاقبت درد گلویش ز استخوان
Whosoever goes to the table of any but thee, know that the Devil shares his cup.
هر که سوی خوان غیر تو رود ** دیو با او دان که هم‌کاسه بود
Whosoever departs from thy neighbourhood, without any doubt the Devil will become his neighbour;
هر که از همسایگی تو رود ** دیو بی‌شکی که همسایه‌ش شود
And if without thee he go on a far journey, the wicked Devil is his fellow-traveller and table-companion;
ور رود بی‌تو سفر او دوردست ** دیو بد همراه و هم‌سفره‌ی ویست
And if he mount a noble horse, (since) he is envious of the Moon, the Devil sits behind him;270
ور نشیند بر سر اسپ شریف ** حاسد ماهست دیو او را ردیف
And if his Shahnáz be got with child by him, the Devil is his partner in begetting it.”
ور بچه گیرد ازو شهناز او ** دیو در نسلش بود انباز او