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2
983-992

  • گفت شاهنشه چنین گیر المراد ** این عرضهای تو یک جوهر نزاد
  • The King said, “Take the meaning (to be) so: (why then) have these accidents of yours not produced any substance?”

  • گفت مخفی داشته ست آن را خرد ** تا بود غیب این جهان نیک و بد
  • “(Divine) Wisdom,” replied the slave, “has kept it concealed, in order that this world of good and evil may be a mystery,

  • ز انکه گر پیدا شدی اشکال فکر ** کافر و مومن نگفتی جز که ذکر 985
  • Because, if the (substantial) forms of thought were to become manifest, infidel and believer (alike) would speak naught but praise (of God).

  • پس عیان بودی نه غیب ای شاه این ** نقش دین و کفر بودی بر جبین‏
  • Then, were this clearly seen, O King, not hidden, and were the mark of religion or infidelity (visible) on the forehead,

  • کی درین عالم بت و بتگر بدی ** چون کسی را زهره‏ی تسخر بدی‏
  • How would there be idol and idolater in this world? How would any one have the stomach to mock (at holy things)?

  • پس قیامت بودی این دنیای ما ** در قیامت کی کند جرم و خطا
  • Then this world of ours would be (like) the Resurrection: who commits sin and wrong at the Resurrection?”

  • گفت شه پوشید حق پاداش بد ** لیک از عامه نه از خاصان خود
  • The King said, “God has veiled the retribution of evil, but (only) from the vulgar, not from His own elect.

  • گر به دامی افکنم من یک امیر ** از امیران خفیه دارم نه از وزیر 990
  • If I entrap one Amír, I keep it hidden from the (other) Amírs, (but) not from the Vizier.

  • حق به من بنمود پس پاداش کار ** وز صورهای عملها صد هزار
  • God, then, has shown to me the retribution of work and myriads of the (substantial) forms of actions.

  • تو نشانی ده که من دانم تمام ** ماه را بر من نمی‏پوشد غمام‏
  • Give a sign (outwardly), for I know all: the cloud does not veil the moon from me.”