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,
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).
همچنین هر پنج حس چون نایزه ** بر مراد و امر دل شد جایزه
All the five senses are moving and trailing their skirts (sweeping along) in whatever direction the heart indicates to them.
هر طرف که دل اشارت کردشان ** می‌‌رود هر پنج حس دامن کشان
Hand and foot are plainly under command of the heart, like the staff in the hand of Moses.
دست و پا در امر دل اندر ملا ** همچو اندر دست موسی آن عصا
If the heart will, at once the foot begins to dance, or flees from defect towards increase.
دل بخواهد پا در آید زو به رقص ** یا گریزد سوی افزونی ز نقص
If the heart will, the hand comes to terms with the fingers to write a book.3570
دل بخواهد دست آید در حساب ** با اصابع تا نویسد او کتاب
The hand remains in (the grasp of) a hidden hand: it (the hidden hand) within has set the body outside (as its instrument).
دست در دست نهانی مانده است ** او درون تن را برون بنشانده است
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;
گر بخواهد بر عدو ماری شود ** ور بخواهد بر ولی یاری شود
And if it will, a spoon in food; and if it will, a mace weighing ten maunds.
ور بخواهد کفچه‌‌ای در خوردنی ** ور بخواهد همچو گرز ده منی
I wonder what the heart is saying to them (the members of the body). ’Tis a marvelous connexion, a marvellous hidden link.
دل چه می‌‌گوید بدیشان ای عجب ** طرفه وصلت طرفه پنهانی سبب
Surely the heart has gotten the seal of Solomon, so that it has pulled the reins of (exerted control over) the five senses.3575
دل مگر مهر سلیمان یافته ست ** که مهار پنج حس بر تافته ست
Five external senses are easy for it to manage, five internal senses (faculties) are under its command.
پنج حسی از برون میسور او ** پنج حسی از درون مأمور او
There are ten senses and seven limbs (of the body) et cetera: count over (to yourself) what is not mentioned (here).
ده حس است و هفت اندام و دگر ** آن چه اندر گفت ناید می‌‌شمر
O heart, since thou art a Solomon in empire, cast thy seal-ring (powerful spell) upon peri and demon.
چون سلیمانی دلا در مهتری ** بر پری و دیو زن انگشتری
If in this kingdom thou art free from deceit, the three demons will not take the seal out of thy hand;
گر در این ملکت بری باشی ز ریو ** خاتم از دست تو نستاند سه دیو
After that, thy name will conquer the world: the two worlds (will be) ruled by thee like thy body.3580
بعد از آن عالم بگیرد اسم تو ** دو جهان محکوم تو چون جسم تو
And if the demon take the seal off thy hand, thy kingdom is past, thy fortune is dead;
ور ز دستت دیو خاتم را ببرد ** پادشاهی فوت شد بختت بمرد
After that, O servants (of God), “O sorrow!” is your inevitable doom till the day when ye are gathered together (for Judgement).
بعد از آن یا حسرتا شد یا عباد ** بر شما محتوم تا یوم التناد
And if thou art denying thy deceit, how wilt thou save thy soul from the scales and the mirror?
مکر خود را گر تو انکار آوری ** از ترازو و آینه کی جان بری
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).
متهم کردن غلامان و خواجه‌‌تاشان مر لقمان را که آن میوه‌‌های ترونده که می‌‌آوردیم او خورده است
In the eyes of his master, amongst (in comparison with) the (other) slaves, Luqmán was despicable on account of his body (outward aspect).
بود لقمان پیش خواجه‌‌ی خویشتن ** در میان بندگانش خوار تن
He (the master) used to send the slaves to the garden, that fruit might come (be brought to him) for his pleasure.3585
می‌‌فرستاد او غلامان را به باغ ** تا که میوه آیدش بهر فراغ
Amongst the slaves Luqmán was (despised) like a parasite; (he was) full of (spiritual) ideas, dark-complexioned as night.
بود لقمان در غلامان چون طفیل ** پر معانی تیره صورت همچو لیل
Those slaves, being impelled by greed, ate the whole of the fruit with enjoyment,
آن غلامان میوه‌‌های جمع را ** خوش بخوردند از نهیب طمع را
And told their master that Luqmán had eaten it, (whereupon) the master became bitter and sorely displeased with Luqmán.
خواجه را گفتند لقمان خورد آن ** خواجه بر لقمان ترش گشت و گران
When Luqmán inquired (and ascertained) the cause (of this), he opened his lips to reproach his master.
چون تفحص کرد لقمان از سبب ** در عتاب خواجه‌‌اش بگشاد لب
“O sire,” said Luqmán, “an unfaithful servant is not approved in the sight of God.3590
گفت لقمان سیدا پیش خدا ** بنده‌‌ی خاین نباشد مرتضا