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
When it tastes the wine from the cellar of clairvoyance, little by little it will transfer its love thither.
از نهانخانهی یقین چون میچشد ** اندکاندک رخت عشق آنجا کشد
O thou whose belly is greedy, turn away thus (from the world): the only method is change of food.
یا حریص االبطن عرج هکذا ** انما المنهاج تبدیل الغذا
O thou whose heart is sick, turn to the remedy: the entire regimen is change of disposition.
یا مریض القلب عرج للعلاج ** جملة التدبیر تبدیل المزاج
O thou who art kept in pawn to food, thou wilt escape if thou suffer thyself to be weaned.295
ایها المحبوس فی رهن الطعام ** سوف تنجو ان تحملت الفطام
Verily, in hunger there is plenteous food: search after it diligently and cherish the hope (of finding it), O shrinker.
ان فیالجوع طعام وافر ** افتقدها وارتج یا نافر
Feed on the Light, be like the eye, be in accord with the angels, O best of mankind.
اغتذ بالنور کن مثل البصر ** وافق الاملاک یا خیر البشر
Like the Angel, make the glorification of God thy food, that like the angels thou mayst be delivered from vexation.
چون ملک تسبیح حق را کن غذا ** تا رهی همچون ملایک از اذا
If Gabriel pays no attention to the carcase, (yet) how should he be inferior in strength to the vulture?
جبرئیل ار سوی جیفه کم تند ** او به قوت کی ز کرکس کم زند
What a goodly table is spread in the world! But it is quite hidden from the eyes of the vile.300
حبذا خوانی نهاده در جهان ** لیک از چشم خسیسان بس نهان
Though the world should become a delightful orchard, still the portion of the mouse and the snake would consist of earth.
گر جهان باغی پر از نعمت شود ** قسم موش و مار هم خاکی بود
How the corporealists ignore the food of the spirit and tremble with anxiety for the vile food.
انکار اهل تن غذای روح را و لرزیدن ایشان بر غذای خسیس
Its (the vile creature's) food is earth, whether in winter or in spring; thou art the lord of creation: how is it thou eatest earth like the snake?
قسم او خاکست گر دی گر بهار ** میر کونی خاک چون نوشی چو مار
The wood-worm in the midst of wood says, “For whom (else) should be such fine sweetmeat?”
در میان چوب گوید کرم چوب ** مر کرا باشد چنین حلوای خوب
The dung-worm amidst (all) that pollution knows no dessert in the world but filth.
کرم سرگین در میان آن حدث ** در جهان نقلی نداند جز خبث
Prayer.
مناجات
O God who art without peer, show favour! Since Thou hast bestowed on (our) ear this discourse as an ear-ring,305
ای خدای بینظیر ایثار کن ** گوش را چون حلقه دادی زین سخن
Take hold of our ear and draw us along to the assembly where the joyous revellers drink of Thy wine.
گوش ما گیر و بدان مجلس کشان ** کز رحیقت میخورند آن سرخوشان
Forasmuch as Thou hast caused a waft of its perfume to reach us, do not stopple the head (mouth) of that wine-skin, O Lord of the Judgement!
چون به ما بویی رسانیدی ازین ** سر مبند آن مشک را ای رب دین