چون برید و داد او را یک برین ** همچو شکر خوردش و چون انگبین1515
When he cut it and gave him a slice, he ate it as if it were sugar and honey.
از خوشی که خورد داد او را دوم ** تا رسید آن گرچها تا هفدهم
On account of the pleasure with which he ate (it), he gave him a second (slice), (and went on) till the slices (given him) reached the seventeenth.
ماند گرچی گفت این را من خورم ** تا چه شیرین خربزه ست این بنگرم
One slice remained. He said, “I will eat this (myself), so that I may see what a sweet melon this is.
او چنین خوش میخورد کز ذوق او ** طبعها شد مشتهی و لقمه جو
He (Luqmán) eats it with such pleasure that from his delight (all) natures have become eager and craving the morsel.”
چون بخورد از تلخیش آتش فروخت ** هم زبان کرد آبله هم حلق سوخت
As soon as he (the master) ate it, by its sourness there was kindled fire (which) blistered his tongue and burnt his throat.
ساعتی بیخود شد از تلخی آن ** بعد از آن گفتش که ای جان و جهان1520
He became beside himself for a while on account of its sourness; after that, he said to him, “O (you who are) soul and world,
نوش چون کردی تو چندین زهر را ** لطف چون انگاشتی این قهر را
How did you make all this poison an antidote? How did you deem this cruelty to be kindness?
این چه صبر است این صبوری از چه روست ** یا مگر پیش تو این جانت عدوست
What patience is this? For what reason is this great fortitude? Or, perchance, in your opinion this life of yours is an enemy (which you would fain destroy).
چون نیاوردی به حیلت حجتی ** که مرا عذری است بس کن ساعتی
Why did not you cunningly bring (forward) a plea, saying, ‘I have an excuse (for declining to eat): desist for a while’.”
گفت من از دست نعمت بخش تو ** خوردهام چندان که از شرمم دو تو
Luqmán said, “From thy munificent hand I have eaten so much that I am (bent) double with shame.
شرمم آمد که یکی تلخ از کفت ** من ننوشم ای تو صاحب معرفت1525
I was ashamed not to eat one bitter thing from thy hand, O thou who art possessed of knowledge.
چون همه اجزام از انعام تو ** رستهاند و غرق دانه و دام تو
Since all parts of me have grown from thy bounty and are plunged in thy bait and snare—
گر ز یک تلخی کنم فریاد و داد ** خاک صد ره بر سر اجزام باد
If I make outcry and complaint because of one bitter thing, may the dust of a hundred roads be on (all) parts of me!
لذت دست شکر بخشت بداشت ** اندر این بطیخ تلخی کی گذاشت
It (the melon) had the enjoyment of thy sugar-bestowing hand: how could it (such enjoyment) leave any bitterness in this melon?”
از محبت تلخها شیرین شود ** از محبت مسها زرین شود
By love bitter things become sweet; by love pieces of copper become golden;
از محبت دردها صافی شود ** از محبت دردها شافی شود1530
By love dregs become clear; by love pains become healing;
از محبت مرده زنده میکنند ** از محبت شاه بنده میکنند
By love the dead is made living; by love the king is made a slave.
این محبت هم نتیجهی دانش است ** کی گزافه بر چنین تختی نشست
This love, moreover, is the result of knowledge: who (ever) sat in foolishness on such a throne?
دانش ناقص کجا این عشق زاد ** عشق زاید ناقص اما بر جماد
On what occasion did deficient knowledge give birth to this love? Deficient (knowledge) gives birth to love, but (only love) for that which is (really) lifeless.
بر جمادی رنگ مطلوبی چو دید ** از صفیری بانگ محبوبی شنید
When it sees in a lifeless being the colour (appearance) of a desired one, (’tis as though) it heard the voice of a beloved in a whistle.
دانش ناقص نداند فرق را ** لاجرم خورشید داند برق را1535
Deficient knowledge cannot discriminate: of necessity it deems the lightning to be the sun.
چون که ملعون خواند ناقص را رسول ** بود در تاویل نقصان عقول
When the Prophet called the “deficient” (man) accursed, (his meaning) as interpreted was “deficiency of mind,”
ز انکه ناقص تن بود مرحوم رحم ** نیست بر مرحوم لایق لعن و زخم
Because one whose body is deficient is the object of (Divine) mercy: cursing and repulse (directed) against the object of (Divine) mercy are improper.
نقص عقل است آن که بد رنجوری است ** موجب لعنت سزای دوری است
’Tis deficiency of mind that is the bad disease: it is the cause of (God's) curse and merits banishment (from His presence),
ز انکه تکمیل خردها دور نیست ** لیک تکمیل بدن مقدور نیست
Forasmuch as the perfecting of minds is not remote (impossible), but the perfecting of the body is not within our power.