That purity of the mirror is the attribute of the heart (which) receives the infinite form.3485
آن صفای آینه وصف دل است ** کاو نقوش بی‌‌عدد را قابل است
That Moses (the perfect saint) holds in his bosom the formless infinite form of the Unseen (reflected) from the mirror of his heart.
صورت بی‌‌صورت بی‌‌حد غیب ** ز آینه‌‌ی دل تافت بر موسی ز جیب
Although that form is not contained in Heaven, nor in the empyrean nor the earth nor the sea nor the Fish,
گر چه آن صورت نگنجد در فلک ** نه به عرش و فرش و دریا و سمک
Because (all) those are bounded and numbered—(yet is it contained in the heart): know that the mirror of the heart hath no bound.
ز آن که محدود است و معدود است آن ** آینه‌‌ی دل را نباشد حد بدان
Here the understanding becomes silent or (else) it leads into error, because the heart is with Him (God), or indeed the heart is He.
عقل اینجا ساکت آمد یا مضل ** ز آنکه دل با اوست یا خود اوست دل
The reflexion of every image shines unto everlasting from the heart alone, both with plurality and without.3490
عکس هر نقشی نتابد تا ابد ** جز ز دل هم با عدد هم بی‌‌عدد
Unto everlasting every new image that falls on it (the heart) is appearing therein without any veil.
تا ابد هر نقش نو کاید بر او ** می‌‌نماید بی‌‌حجابی اندر او
They that burnish (their hearts) have escaped from (mere) scent and colour: they behold Beauty at every moment without tarrying.
اهل صیقل رسته‌‌اند از بوی و رنگ ** هر دمی بینند خوبی بی‌‌درنگ
They have relinquished the form and husk of knowledge, they have raised the banner of the eye of certainty.
نقش و قشر علم را بگذاشتند ** رایت عین الیقین افراشتند
Thought is gone, and they have gained light: they have gained the throat (core and essence) and the sea (ultimate source) of gnosis.
رفت فکر و روشنایی یافتند ** نحر و بحر آشنایی یافتند
Death, of which all these (others) are sore afraid, this people (the perfect Súfís) are holding in derision.3495
مرگ کاین جمله از او در وحشت‌‌اند ** می‌‌کنند این قوم بر وی ریشخند
None gains the victory over their hearts: the hurt falls on the oyster-shell, not on the pearl.
کس نیابد بر دل ایشان ظفر ** بر صدف آید ضرر نی بر گهر
Though they have let go grammar (nahw) and jurisprudence (fiqh), yet they have taken up (instead) the (mystical) self-effacement of (spiritual) poverty (faqr).
گر چه نحو و فقه را بگذاشتند ** لیک محو و فقر را برداشتند
Ever since the forms of the Eight Paradises have shone forth, they have found the tablets of their (the Súfís') hearts receptive.
تا نقوش هشت جنت تافته ست ** لوح دلشان را پذیرا یافته ست
They who dwell in God's seat of truth are higher than the Throne and the Footstool and the Void.
برترند از عرش و کرسی و خلا ** ساکنان مقعد صدق خدا
How the Prophet, on whom be peace, asked Zayd, “How art thou to-day and in what state hast thou risen?” and how Zayd answered him, saying, “This morning I am a true believer, O Messenger of Allah.”
پرسیدن پیغامبر علیه السلام مر زید را امروز چونی و چون برخاستی و جواب گفتن او که اصبحت مومنا یا رسول الله
One morning the Prophet said to Zayd, “How art thou this morning, O sincere comrade?”3500
گفت پیغمبر صباحی زید را ** کیف اصبحت ای رفیق با صفا
He replied, “(This morning I am) a faithful servant of God.” Again he (the Prophet) said to him, “Where is thy token from the garden of Faith, if it has bloomed?”
گفت عبدا مومنا باز اوش گفت ** کو نشان از باغ ایمان گر شگفت
He said, “I have been athirst in the daytime, at night I have not slept because of love and burning griefs,
گفت تشنه بوده‌‌ام من روزها ** شب نخفته ستم ز عشق و سوزها
So that I passed through (and beyond) day and night, as the point of the spear passes through the shield;
تا ز روز و شب گذر کردم چنان ** که از اسپر بگذرد نوک سنان
For beyond (the realm of contraries) all religion is one: hundreds of thousands of years are the same as a single hour.
که از آن سو جمله‌‌ی ملت یکی ست ** صد هزاران سال و یک ساعت یکی ست
Eternity and everlastingness are unified (yonder): the understanding hath no way thither by means of inquiry.”3505
هست ازل را و ابد را اتحاد ** عقل را ره نیست آن سو ز افتقاد
The Prophet said, “Where is the traveller's gift (that thou hast brought home) from this journey? Produce (a gift) suitable to the understanding of (intelligible to) the minds of this country (the phenomenal world).”
گفت از این ره کو رهاوردی بیار ** در خور فهم و عقول این دیار
Zayd said, “When (other) people see the sky, I behold the Empyrean with those who dwell there.
گفت خلقان چون ببینند آسمان ** من ببینم عرش را با عرشیان
The Eight Paradises and the Seven Hells are as visible to me as the idol to the idolater.
هشت جنت هفت دوزخ پیش من ** هست پیدا همچو بت پیش شمن
I am distinguishing the people (here), one by one, like wheat from barley in the mill,
یک به یک وامی‌‌شناسم خلق را ** همچو گندم من ز جو در آسیا
So that who is for Paradise and who shall be a stranger (to Paradise) is as clear to me as (the difference between) snake and fish.”3510
که بهشتی کیست و بیگانه کی است ** پیش من پیدا چو مار و ماهی است
At the present time there hath been made manifest to this (illumined) class of men (what shall come to pass) on the Day when faces shall become white or black.
این زمان پیدا شده بر این گروه ** یوم تبیض و تسود وجوه
Before this (birth), however sinful the spirit was, it was in the womb (of the body) and was hidden from the people.
پیش از این هر چند جان پر عیب بود ** در رحم بود و ز خلقان غیب بود
The damned are they that are damned in the mother's womb: their state is known from the bodily marks.
الشقی من شقی فی بطن الام ** من سمات الجسم یعرف حالهم
The body, like a mother, is big with the spirit-child: death is the pangs and throes of birth.
تن چو مادر طفل جان را حامله ** مرگ درد زادن است و زلزله
All the spirits that have passed over (to the next life) are waiting to see in what state that proud spirit shall be born.3515
جمله جانهای گذشته منتظر ** تا چگونه زاید آن جان بطر
The Ethiopians (the damned spirits) say, “It belongs to us”; the Anatolians (the blessed spirits) say, “It is very comely.”
زنگیان گویند خود از ماست او ** رومیان گویند بس زیباست او
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).
چون بزاید در جهان جان و جود ** پس نماند اختلاف بیض و سود
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.
گر بود زنگی برندش زنگیان ** روم را رومی برد هم از میان
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.
تا نزاد او مشکلات عالم است ** آن که نازاده شناسد او کم است
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.3520
او مگر ینظر بنور الله بود ** کاندرون پوست او را ره بود
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,]
اصل آب نطفه اسپید است و خوش ** لیک عکس جان رومی و حبش
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.
می‌‌دهد رنگ احسن التقویم را ** تا به اسفل می‌‌برد این نیم را
This discourse hath no end. Hasten back, that we may not be left behind by the caravan's file of camels.
این سخن پایان ندارد باز ران ** تا نمانیم از قطار کاروان
On the Day when faces shall become white or black, Turk and Hindi shall become manifest (shall be clearly discerned) from among that company.
یوم تبیض و تسود وجوه ** ترک و هندو شهره گردد ز آن گروه
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).3525
در رحم پیدا نباشد هند و ترک ** چون که زاید بیندش زار و سترگ
“I am seeing them all plainly and with ocular vision, as (they shall be) on the Day of Resurrection, men and women.
جمله را چون روز رستاخیز من ** فاش می‌‌بینم عیان از مرد و زن
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!"
هین بگویم یا فرو بندم نفس ** لب گزیدش مصطفی یعنی که بس
“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?
یا رسول الله بگویم سر حشر ** در جهان پیدا کنم امروز نشر
Let me be, that I may rend the curtains asunder, that my (spiritual) substance may shine forth like a sun;
هل مرا تا پرده‌‌ها را بر درم ** تا چو خورشیدی بتابد گوهرم
That the sun may be eclipsed by me, that I may show (the difference between) the (fruitful) date-palm and the (barren) willow.3530
تا کسوف آید ز من خورشید را ** تا نمایم نخل را و بید را
I will show forth the mystery of Resurrection, the sterling coin and the coin mixed with alloy,
وا نمایم راز رستاخیز را ** نقد را و نقد قلب آمیز را
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.
دستها ببریده اصحاب شمال ** وانمایم رنگ کفر و رنگ آل
I will lay bare the seven rifts (sins) of hypocrisy in the light of the moon that suffers no eclipse or waning.
واگشایم هفت سوراخ نفاق ** در ضیای ماه بی‌‌خسف و محاق
I will display the woollen frocks of the damned, I will cause the drums and kettledrums of the prophets to be heard.