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.
وانمایم من پلاس اشقیا ** بشنوانم طبل و کوس انبیا
Hell and the Gardens (of Paradise) and the intermediate state I will bring clearly before the eyes of the infidels.3535
دوزخ و جنات و برزخ در میان ** پیش چشم کافران آرم عیان
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;
وانمایم حوض کوثر را به جوش ** کآب بر روشان زند بانگش به گوش
And those who have been made to run athirst round it I will show clearly at this moment.
و آن کسان که تشنه بر گردش دوان ** گشته‌‌اند این دم نمایم من عیان
Their shoulders are rubbing against my shoulder, their cries are piercing my ears.
می‌‌بساید دوششان بر دوش من ** نعره‌‌هاشان می‌‌رسد در گوش من
Before my eyes the people of Paradise, from free choice, clasp each other to their bosoms,
اهل جنت پیش چشمم ز اختیار ** در کشیده یکدگر را در کنار
Visiting one another's high places of honour and snatching kisses from the lips (of the houris).3540
دست همدیگر زیارت می‌‌کنند ** از لبان هم بوسه غارت می‌‌کنند
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!’
کر شد این گوشم ز بانگ آه آه ** از خسان و نعره‌‌ی وا حسرتاه
These are (only) hints. I would speak from the depth (of my knowledge), but I fear to offend the Messenger (of Allah).”
این اشارتهاست گویم از نغول ** لیک می‌‌ترسم ز آزار رسول
He was speaking in this wise, intoxicated and distraught: the Prophet twitched his collar
همچنین می‌‌گفت سر مست و خراب ** داد پیغمبر گریبانش به تاب
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.
گفت هین در کش که اسبت گرم شد ** عکس حق لا يستحيی زد شرم شد
Thy mirror has shot out of the case: how shall mirror and balance speak falsehood?3545
آینه‌‌ی تو جست بیرون از غلاف ** آینه و میزان کجا گوید خلاف
How shall mirror and balance stop their breath (suppress the truth) for fear of hurting and shaming any one?
آینه و میزان کجا بندد نفس ** بهر آزار و حیای هیچ کس
Mirror and balance are noble touchstones: if thou do service (sue) to them for two hundred years,
آینه و میزان محکهای سنی ** گر دو صد سالش تو خدمتها کنی
Saying, ‘Conceal the truth for my sake, display the surplus and do not display the deficiency,’
کز برای من بپوشان راستی ** بر فزون بنما و منما کاستی
They will say to thee, ‘Do not laugh at thy beard and moustache: mirror and balance, and then deceit and (hypocritical) advice!
اوت گوید ریش و سبلت بر مخند ** آینه و میزان و آن گه ریو و پند
Since God has raised us up in order that by means of us it may be possible to know the truth,3550
چون خدا ما را برای آن فراخت ** که به ما بتوان حقیقت را شناخت
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?’
این نباشد ما چه ارزیم ای جوان ** کی شویم آیین روی نیکوان
But (said the Prophet) slip the mirror (back) into the cloth, if (Divine) illumination has made thy breast a Sinai.”
لیک در کش در نمد آیینه را ** گر تجلی کرد سینا سینه را
He (Zayd) said, “Why, shall the Sun of the Truth and the Sun of Eternity be contained any wise under the armpit?
گفت آخر هیچ گنجد در بغل ** آفتاب حق و خورشید ازل
It bursts asunder both imposture (daghal) and armpit (baghal); in its presence neither madness nor (soundness of) understanding remains.”
هم دغل را هم بغل را بر درد ** نه جنون ماند به پیشش نه خرد
He (the Prophet) said, “When thou layest one finger on an eye, thou seest the world empty of the sun.3555
گفت یک اصبع چو بر چشمی نهی ** بیند از خورشید عالم را تهی
One finger-tip becomes a veil over the moon—and this is a symbol of the King's covering—
یک سر انگشت پرده‌‌ی ماه شد ** وین نشان ساتری الله شد
So that the (whole) world may be covered (hidden from view) by a single point, and the sun be eclipsed by a splinter.”
تا بپوشاند جهان را نقطه‌‌ای ** مهر گردد منکسف از سقطه‌‌ای
Close thy lips and gaze on the depth of the sea (within thee): God made the sea subject to man,
لب ببند و غور دریایی نگر ** بحر را حق کرد محکوم بشر
Even as the fountains of Salsabíl and Zanjabíl are under the control of the exalted ones of Paradise.
همچو چشمه‌‌ی سلسبیل و زنجبیل ** هست در حکم بهشتی جلیل
The four rivers of Paradise are under our control; this is not (by) our might, ’tis (by) the command of God:3560
چار جوی جنت اندر حکم ماست ** این نه زور ما ز فرمان خداست
We keep them flowing wheresoever we will, like magic (which takes its course) according to the desire of the magicians,