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:
If it will, they advance towards universals, and if it will, they remain in bondage to particulars.
همچنین هر پنج حس چون نایزه ** بر مراد و امر دل شد جایزه
Similarly all the five senses are passing (in movement) according to the will and command of the heart, like the spool (in the hand of a weaver).
هر طرف که دل اشارت کردشان ** می‌‌رود هر پنج حس دامن کشان
All the five senses are moving and trailing their skirts (sweeping along) in whatever direction the heart indicates to them.
دست و پا در امر دل اندر ملا ** همچو اندر دست موسی آن عصا
Hand and foot are plainly under command of the heart, like the staff in the hand of Moses.
دل بخواهد پا در آید زو به رقص ** یا گریزد سوی افزونی ز نقص
If the heart will, at once the foot begins to dance, or flees from defect towards increase.
دل بخواهد دست آید در حساب ** با اصابع تا نویسد او کتاب3570
If the heart will, the hand comes to terms with the fingers to write a book.
دست در دست نهانی مانده است ** او درون تن را برون بنشانده است
The hand remains in (the grasp of) a hidden hand: it (the hidden hand) within has set the body outside (as its instrument).
گر بخواهد بر عدو ماری شود ** ور بخواهد بر ولی یاری شود
If it (the hidden hand) will, it (the external hand) becomes a snake to the enemy; and if it will, it becomes a helper to the friend;
ور بخواهد کفچه‌‌ای در خوردنی ** ور بخواهد همچو گرز ده منی
And if it will, a spoon in food; and if it will, a mace weighing ten maunds.
دل چه می‌‌گوید بدیشان ای عجب ** طرفه وصلت طرفه پنهانی سبب
I wonder what the heart is saying to them (the members of the body). ’Tis a marvelous connexion, a marvellous hidden link.
دل مگر مهر سلیمان یافته ست ** که مهار پنج حس بر تافته ست3575
Surely the heart has gotten the seal of Solomon, so that it has pulled the reins of (exerted control over) the five senses.
پنج حسی از برون میسور او ** پنج حسی از درون مأمور او
Five external senses are easy for it to manage, five internal senses (faculties) are under its command.
ده حس است و هفت اندام و دگر ** آن چه اندر گفت ناید می‌‌شمر
There are ten senses and seven limbs (of the body) et cetera: count over (to yourself) what is not mentioned (here).
چون سلیمانی دلا در مهتری ** بر پری و دیو زن انگشتری
O heart, since thou art a Solomon in empire, cast thy seal-ring (powerful spell) upon peri and demon.
گر در این ملکت بری باشی ز ریو ** خاتم از دست تو نستاند سه دیو
If in this kingdom thou art free from deceit, the three demons will not take the seal out of thy hand;
بعد از آن عالم بگیرد اسم تو ** دو جهان محکوم تو چون جسم تو3580
After that, thy name will conquer the world: the two worlds (will be) ruled by thee like thy body.
ور ز دستت دیو خاتم را ببرد ** پادشاهی فوت شد بختت بمرد
And if the demon take the seal off thy hand, thy kingdom is past, thy fortune is dead;
بعد از آن یا حسرتا شد یا عباد ** بر شما محتوم تا یوم التناد
After that, O servants (of God), “O sorrow!” is your inevitable doom till the day when ye are gathered together (for Judgement).
مکر خود را گر تو انکار آوری ** از ترازو و آینه کی جان بری
And if thou art denying thy deceit, how wilt thou save thy soul from the scales and the mirror?
متهم کردن غلامان و خواجه‌‌تاشان مر لقمان را که آن میوه‌‌های ترونده که می‌‌آوردیم او خورده است
How suspicion was thrown upon Luqmán by the slaves and fellow-servants who said that he had eaten the fresh fruit which they were bringing (to their master).
بود لقمان پیش خواجه‌‌ی خویشتن ** در میان بندگانش خوار تن
In the eyes of his master, amongst (in comparison with) the (other) slaves, Luqmán was despicable on account of his body (outward aspect).
می‌‌فرستاد او غلامان را به باغ ** تا که میوه آیدش بهر فراغ3585
He (the master) used to send the slaves to the garden, that fruit might come (be brought to him) for his pleasure.
بود لقمان در غلامان چون طفیل ** پر معانی تیره صورت همچو لیل
Amongst the slaves Luqmán was (despised) like a parasite; (he was) full of (spiritual) ideas, dark-complexioned as night.
آن غلامان میوه‌‌های جمع را ** خوش بخوردند از نهیب طمع را
Those slaves, being impelled by greed, ate the whole of the fruit with enjoyment,
خواجه را گفتند لقمان خورد آن ** خواجه بر لقمان ترش گشت و گران
And told their master that Luqmán had eaten it, (whereupon) the master became bitter and sorely displeased with Luqmán.