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 کتاب‌‌ 3570

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 ست‌‌ 3575

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 تو 3580

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 فراغ‌‌ 3585

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.

چون تفحص کرد لقمان از سبب ** در عتاب خواجه‌‌اش بگشاد لب‌‌

When Luqmán inquired (and ascertained) the cause (of this), he opened his lips to reproach his master.

گفت لقمان سیدا پیش خدا ** بنده‌‌ی خاین نباشد مرتضا 3590

“O sire,” said Luqmán, “an unfaithful servant is not approved in the sight of God.

امتحان کن جمله‌‌مان را ای کریم ** سیرمان در ده تو از آب حمیم‌‌

Put us all to the test, O noble sir: give us our fill of hot water (to drink),

بعد از آن ما را به صحرایی کلان ** تو سواره ما پیاده می‌‌دوان‌‌

And afterwards make us run into a great plain, thou being mounted and we on foot.

آن گهان بنگر تو بد کردار را ** صنعهای کاشف الاسرار را

Then behold the evil-doer, (behold) the things that are done by Him who revealeth mysteries!”

گشت ساقی خواجه از آب حمیم ** مر غلامان را و خوردند آن ز بیم‌‌

The master gave the servants hot water to drink, and they drank it in fear (of him).

بعد از آن می‌‌راندشان در دشتها ** می‌‌دویدندی میان کشتها 3595

Afterwards he was driving them into the plains, and those persons were running up and down.

قی در افتادند ایشان از عنا ** آب می‌‌آورد ز یشان میوه‌‌ها

From distress they began to vomit: the (hot) water was bringing up the fruit from them.

چون که لقمان را در آمد قی ز ناف ** می‌‌برآمد از درونش آب صاف‌‌

When Luqmán began to vomit from his navel (belly), there was coming up from within him (only) the pure water.

حکمت لقمان چو داند این نمود ** پس چه باشد حکمت رب الوجود

Inasmuch as Luqmán's wisdom can show forth this, then what must be the wisdom of the Lord of existence!

يوم تبلی، السرائر کلها ** بان منکم کامن لا یشتهی‌‌

On the day when all the inmost thoughts shall be searched out, there will appear from you something latent, (the appearance of) which is not desired.

چون سقوا ماء حمیما قطعت ** جملة الأستار مما أفظعت‌‌ 3600

When they shall be given hot water to drink, all the veils will be cut asunder (torn off) from that which is abhorred.

نار از آن آمد عذاب کافران ** که حجر را نار باشد امتحان‌‌

The fire (of Hell) is made the torment of the infidels because fire is the (proper) test for stones.

آن دل چون سنگ را ما چند چند ** نرم گفتیم و نمی‌‌پذرفت پند

How oft, how oft, have we spoken gently to our stony hearts, and they would not accept the counsel!

ریش بد را داروی بد یافت رگ ** مر سر خر را سزد دندان سگ‌‌

For a bad wound the vein gets (requires) a bad (severe) remedy: the teeth of the dog are suitable for the donkey's head.

الخبیثات الخبیثین حکمت است ** زشت را هم زشت جفت و بابت است‌‌

The wicked women to the wicked men is wisdom: the ugly is the mate and fitting (consort) for the ugly.

پس تو هر جفتی که می‌‌خواهی برو ** محو و هم شکل و صفات او بشو 3605

Whatever, then, you wish to mate with, go, become absorbed by it, and assume its shape and qualities.

نور خواهی مستعد نور شو ** دور خواهی خویش بین و دور شو

If you wish for the light, make yourself ready to receive the light; if you wish to be far (from God), become self-conceited and far;

ور رهی خواهی ازین سجن خرب ** سر مکش از دوست و اسجد و اقترب‌‌

And if you wish (to find) a way out of this ruined prison, do not turn your head away from the Beloved, but bow in worship and draw nigh.

بقیه‌‌ی قصه‌‌ی زید در جواب رسول علیه السلام‌‌

The remainder of the story of Zayd (and what he said) in answer to the Prophet, on whom be peace.

این سخن پایان ندارد خیز زید ** بر براق ناطقه بر بند قید

This discourse hath no end. “Arise, O Zayd, and tie a shackle on the Buráq (steed) of thy rational spirit.

ناطقه چون فاضح آمد عیب را ** می‌‌دراند پرده‌‌های غیب را

Since the rational spirit exposes faults, it is rending the curtains of concealment.

غیب مطلوب حق آمد چند گاه ** این دهل‌‌زن را بران بر بند راه‌‌ 3610

Concealment is desired by God for awhile. Drive away this drummer, bar the road!

تک مران در کش عنان مستور به ** هر کس از پندار خود مسرور به‌‌

Do not gallop, draw rein, ’tis better it (thy spirit) should be veiled; ’tis better that every one should be gladdened by his own fancy.

حق همی‌‌خواهد که نومیدان او ** زین عبادت هم نگردانند رو

God is wishing that even His despairing ones should not avert their faces (refrain) from this worship (of Him).

هم به اومیدی مشرف می‌‌شوند ** چند روزی در رکابش می‌‌دوند

Even on the ground of a hope they become ennobled: for a few days (a short time) they are running at its stirrup (following Divine worship).

خواهد آن رحمت بتابد بر همه ** بر بد و نیک از عموم مرحمه‌‌

He wishes that that mercy should shine upon all, on the evil and the good, because of the universality of His mercy.

حق همی‌‌خواهد که هر میر و اسیر ** با رجا و خوف باشند و حذیر 3615

God is wishing that every prince and captive should be hopeful and fearful and afraid.

این رجا و خوف در پرده بود ** تا پس این پرده پرورده شود

This hope and fear are in the veil (separating the seen from the unseen), that they may be fostered behind this veil.