زنگیان گویند خود از ماست او ** رومیان گویند بس زیباست او
The Ethiopians (the damned spirits) say, “It belongs to us”; the Anatolians (the blessed spirits) say, “It is very comely.”
چون بزاید در جهان جان و جود ** پس نماند اختلاف بیض و سود
As soon as it is born into the world of spirit and (Divine) grace, there is no further difference (of opinion) between the whites (the blessed) and the blacks (the damned).
گر بود زنگی برندش زنگیان ** روم را رومی برد هم از میان
If it is an Ethiopian (a damned spirit), the Ethiopians carry it off; and if it is an Anatolian (a blessed spirit), the Anatolians lead it away.
تا نزاد او مشکلات عالم است ** آن که نازاده شناسد او کم است
Until it is born (into the next life), it is a riddle for (all) the world: few are they that know (the destiny of) the unborn.
او مگر ینظر بنور الله بود ** کاندرون پوست او را ره بود3520
Such a one surely is seeing by the light of God, for he has the way (the means of knowing what is hidden) within the skin.
اصل آب نطفه اسپید است و خوش ** لیک عکس جان رومی و حبش
Principium aquae seminis candidum est et pulchrum, but the reflexion of the spirit, (whether the spirit be) Anatolian or Ethiopian, [The original (nature of) seminal fluid is white and fair, but the reflexion of the spirit, (whether the spirit be) Anatolian or Ethiopian,]
می‌‌دهد رنگ احسن التقویم را ** تا به اسفل می‌‌برد این نیم را
Is giving colour (glory) to those (the Anatolians) who are most excellent in their (original) constitution, (while) it is bearing this (other) half (i.e. the Ethiopians) down to the lowest depth.
این سخن پایان ندارد باز ران ** تا نمانیم از قطار کاروان
This discourse hath no end. Hasten back, that we may not be left behind by the caravan's file of camels.
یوم تبیض و تسود وجوه ** ترک و هندو شهره گردد ز آن گروه
On the Day when faces shall become white or black, Turk and Hindi shall become manifest (shall be clearly discerned) from among that company.
در رحم پیدا نباشد هند و ترک ** چون که زاید بیندش زار و سترگ3525
In the womb (of this world) Hindoo and Turk are not distinguishable, (but) when each is born (into the next world) he (the seer) sees that each is miserable or glorious (according to his spiritual nature).
جمله را چون روز رستاخیز من ** فاش می‌‌بینم عیان از مرد و زن
“I am seeing them all plainly and with ocular vision, as (they shall be) on the Day of Resurrection, men and women.
هین بگویم یا فرو بندم نفس ** لب گزیدش مصطفی یعنی که بس
Hark, shall I tell or should I stop my breath (keep solence)?" Mustafá (Mohammad) bit his lip (in displeasure) at him (Zayd), as though to say, "Enough!"
یا رسول الله بگویم سر حشر ** در جهان پیدا کنم امروز نشر
“O Messenger of Allah, shall I tell the mystery of the Gathering (on the Day of Judgement), shall I make the Resurrection manifest in the world to-day?
هل مرا تا پرده‌‌ها را بر درم ** تا چو خورشیدی بتابد گوهرم
Let me be, that I may rend the curtains asunder, that my (spiritual) substance may shine forth like a sun;
تا کسوف آید ز من خورشید را ** تا نمایم نخل را و بید را3530
That the sun may be eclipsed by me, that I may show (the difference between) the (fruitful) date-palm and the (barren) willow.
وا نمایم راز رستاخیز را ** نقد را و نقد قلب آمیز را
I will show forth the mystery of Resurrection, the sterling coin and the coin mixed with alloy,
دستها ببریده اصحاب شمال ** وانمایم رنگ کفر و رنگ آل
The people of the left with their hands cut off; I will show forth the colour of infidelity and the colour of the (Prophet's) folk.
واگشایم هفت سوراخ نفاق ** در ضیای ماه بی‌‌خسف و محاق
I will lay bare the seven rifts (sins) of hypocrisy in the light of the moon that suffers no eclipse or waning.
وانمایم من پلاس اشقیا ** بشنوانم طبل و کوس انبیا
I will display the woollen frocks of the damned, I will cause the drums and kettledrums of the prophets to be heard.
دوزخ و جنات و برزخ در میان ** پیش چشم کافران آرم عیان3535
Hell and the Gardens (of Paradise) and the intermediate state I will bring clearly before the eyes of the infidels.
وانمایم حوض کوثر را به جوش ** کآب بر روشان زند بانگش به گوش
I will display the pond of Kawthar heaving (with waves), which dashes water on their (the blessed ones') faces, (while) its sound (rings) in their ears;
و آن کسان که تشنه بر گردش دوان ** گشته‌‌اند این دم نمایم من عیان
And those who have been made to run athirst round it I will show clearly at this moment.
می‌‌بساید دوششان بر دوش من ** نعره‌‌هاشان می‌‌رسد در گوش من
Their shoulders are rubbing against my shoulder, their cries are piercing my ears.
اهل جنت پیش چشمم ز اختیار ** در کشیده یکدگر را در کنار
Before my eyes the people of Paradise, from free choice, clasp each other to their bosoms,
دست همدیگر زیارت می‌‌کنند ** از لبان هم بوسه غارت می‌‌کنند3540
Visiting one another's high places of honour and snatching kisses from the lips (of the houris).
کر شد این گوشم ز بانگ آه آه ** از خسان و نعره‌‌ی وا حسرتاه
This ear of mine has become deafened by the cries of ‘Alas, Alas!’ (uttered) by the vile wretches (in Hell) and by the screams of ‘O sorrow!’
این اشارتهاست گویم از نغول ** لیک می‌‌ترسم ز آزار رسول
These are (only) hints. I would speak from the depth (of my knowledge), but I fear to offend the Messenger (of Allah).”
همچنین می‌‌گفت سر مست و خراب ** داد پیغمبر گریبانش به تاب
He was speaking in this wise, intoxicated and distraught: the Prophet twitched his collar
گفت هین در کش که اسبت گرم شد ** عکس حق لا يستحيی زد شرم شد
And said, “Beware! Draw (rein), for thy horse has become hot. (When) the reflexion of God is not ashamed (to speak the truth) strikes (on the heart), shame is gone.
آینه‌‌ی تو جست بیرون از غلاف ** آینه و میزان کجا گوید خلاف3545
Thy mirror has shot out of the case: how shall mirror and balance speak falsehood?
آینه و میزان کجا بندد نفس ** بهر آزار و حیای هیچ کس
How shall mirror and balance stop their breath (suppress the truth) for fear of hurting and shaming any one?
آینه و میزان محکهای سنی ** گر دو صد سالش تو خدمتها کنی
Mirror and balance are noble touchstones: if thou do service (sue) to them for two hundred years,
کز برای من بپوشان راستی ** بر فزون بنما و منما کاستی
Saying, ‘Conceal the truth for my sake, display the surplus and do not display the deficiency,’
اوت گوید ریش و سبلت بر مخند ** آینه و میزان و آن گه ریو و پند
They will say to thee, ‘Do not laugh at thy beard and moustache: mirror and balance, and then deceit and (hypocritical) advice!
چون خدا ما را برای آن فراخت ** که به ما بتوان حقیقت را شناخت3550
Since God has raised us up in order that by means of us it may be possible to know the truth,
این نباشد ما چه ارزیم ای جوان ** کی شویم آیین روی نیکوان
If this do not happen (if we fail to display the truth), what worth have we, O young man? How shall we become a standard for the face of the fair?’
لیک در کش در نمد آیینه را ** گر تجلی کرد سینا سینه را
But (said the Prophet) slip the mirror (back) into the cloth, if (Divine) illumination has made thy breast a Sinai.”
گفت آخر هیچ گنجد در بغل ** آفتاب حق و خورشید ازل
He (Zayd) said, “Why, shall the Sun of the Truth and the Sun of Eternity be contained any wise under the armpit?
هم دغل را هم بغل را بر درد ** نه جنون ماند به پیشش نه خرد
It bursts asunder both imposture (daghal) and armpit (baghal); in its presence neither madness nor (soundness of) understanding remains.”
گفت یک اصبع چو بر چشمی نهی ** بیند از خورشید عالم را تهی3555
He (the Prophet) said, “When thou layest one finger on an eye, thou seest the world empty of the sun.
یک سر انگشت پرده‌‌ی ماه شد ** وین نشان ساتری الله شد
One finger-tip becomes a veil over the moon—and this is a symbol of the King's covering—
تا بپوشاند جهان را نقطه‌‌ای ** مهر گردد منکسف از سقطه‌‌ای
So that the (whole) world may be covered (hidden from view) by a single point, and the sun be eclipsed by a splinter.”
لب ببند و غور دریایی نگر ** بحر را حق کرد محکوم بشر
Close thy lips and gaze on the depth of the sea (within thee): God made the sea subject to man,
همچو چشمه‌‌ی سلسبیل و زنجبیل ** هست در حکم بهشتی جلیل
Even as the fountains of Salsabíl and Zanjabíl are under the control of the exalted ones of Paradise.
چار جوی جنت اندر حکم ماست ** این نه زور ما ز فرمان خداست3560
The four rivers of Paradise are under our control; this is not (by) our might, ’tis (by) the command of God: