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
O thou that glowest (with faith), God hath said in the Qur’án, “Share with them in their wealth and children.”
در نبی شارکهم گفتست حق ** هم در اموال و در اولاد ای شفق
The Prophet, (who drew inspiration) from the Unseen, explained this (matter) clearly in his marvellous discourses with ‘Alí.
گفت پیغامبر ز غیب این را جلی ** در مقالات نوادر با علی
“O Prophet of Allah, thou hast displayed (the truth of) thy prophetic mission completely, like the cloudless sun.
یا رسول‌الله رسالت را تمام ** تو نمودی هم‌چو شمس بی‌غمام
Two hundred mothers never did (to their children) this which thou hast done (to me); Jesus by his (life-giving) spells never did (so much as this) to ‘Ázar (Lazarus).275
این که تو کردی دو صد مادر نکرد ** عیسی از افسونش با عازر نکرد
Lo, through thee, my soul hath been delivered from death: if ‘Ázar was revived by that breath (of Jesus), yet he died again.”
از تو جانم از اجل نک جان ببرد ** عازر ار شد زنده زان دم باز مرد
The Arab became the Prophet's guest that night: he drank half the milk of a single goat and (then) closed his lips.
گشت مهمان رسول آن شب عرب ** شیر یک بز نیمه خورد و بست لب
He (the Prophet) urged him to drink the milk and eat the scones. “By God,” said he, “in all sincerity I have eaten my fill.
کرد الحاحش بخور شیر و رقاق ** گفت گشتم سیر والله بی‌نفاق
This is not hypocrisy or affectation and artifice: I have become fuller than I was yesternight.”
این تکلف نیست نی ناموس و فن ** سیرتر گشتم از آنک دوش من
All the people of the (Prophet's) house were left in astonishment (to think that) this lamp had been filled by this one drop of oil,280
در عجب ماندند جمله اهل بیت ** پر شد این قندیل زین یک قطره زیت
And that what is (only) a swift's (portion of) food should become the (means of) filling the belly of such an elephant.
آنچ قوت مرغ بابیلی بود ** سیری معده‌ی چنین پیلی شود
Whispering arose amongst the men and women—“That man who has the body of an elephant eats as little as a fly!”
فجفجه افتاد اندر مرد و زن ** قدر پشه می‌خورد آن پیل‌تن
The greed and vanity of unbelief was overthrown: the dragon was satisfied with the food of an ant.
حرص و وهم کافری سرزیر شد ** اژدها از قوت موری سیر شد
The beggar-like greediness of unbelief departed from him: the sweet food of the Faith made him stout and strong.
آن گدا چشمی کفر از وی برفت ** لوت ایمانیش لمتر کرد و زفت
He who was quivering from ravenous hunger beheld, like Mary, the fruit of Paradise.285
آنک از جوع البقر او می‌طپید ** هم‌چو مریم میوه‌ی جنت بدید
The fruit of Paradise sped to his body: his Hell-like belly gained repose.
میوه‌ی جنت سوی چشمش شتافت ** معده‌ی چون دوزخش آرام یافت
The essence of the Faith is a mighty blessing and exceedingly delicious food, O thou who art content with naught of the Faith but the profession!
ذات ایمان نعمت و لوتیست هول ** ای قناعت کرده از ایمان به قول
Explaining that the Light which is the food of the spirit becomes the food of the saint's body, so that it (his body) also becomes friendly with the spirit (according to the saying of the Prophet), “My satan hath accepted Islam at my hands.”
بیان آنک نور که غذای جانست غذای جسم اولیا می‌شود تا او هم یار می‌شود روح را کی اسلم شیطانی علی یدی
Although that (Light) is the food of the spirit and the (spiritual) sight, the body too partakes of it, O son.
گرچه آن مطعوم جانست و نظر ** جسم را هم زان نصیبست ای پسر
If the devilish body had not become fond of eating it, the Prophet would not have said, “The devil accepted Islam.”
گر نگشتی دیو جسم آن را اکول ** اسلم الشیطان نفرمودی رسول
How should the devil become a Moslem until it drink of the sweet food by which the dead is made living?290
دیو زان لوتی که مرده حی شود ** تا نیاشامد مسلمان کی شود
The devil is passionately in love with the world, blind and deaf; (but this) love, no doubt, may be cut off by another love.
دیو بر دنیاست عاشق کور و کر ** عشق را عشقی دگر برد مگر