خس بس انبه بود بر جو چون حباب ** خس چو یکسو رفت پیدا گشت آب
The weeds lay very thick on the stream, like bubbles; when the weeds went aside, the water was revealed.
چونک دست عقل نگشاید خدا ** خس فزاید از هوا بر آب ما
Unless God loose the hand of the intellect, the weeds on our water are increased by sensual desire.
آب را هر دم کند پوشیده او ** آن هوا خندان و گریان عقل تو1830
Every moment they cover the water (more and more): that desire is laughing, and thy intellect is weeping;
چونک تقوی بست دو دست هوا ** حق گشاید هر دو دست عقل را
(But) when piety has chained the hands of desire, God looses the hands of the intellect.
پس حواس چیره محکوم تو شد ** چون خرد سالار و مخدوم تو شد
So, when the intellect becomes thy captain and master, the dominant senses become subject to thee.
حس را بی‌خواب خواب اندر کند ** تا که غیبیها ز جان سر بر زند
He (who is ruled by the intellect), without being asleep (himself), puts his senses to sleep, so that the unseen things may emerge from (the world of) the Soul.
هم به بیداری ببینی خوابها ** هم ز گردون بر گشاید بابها
Even in your waking state you will dream dreams, and the gates of Heaven withal will open (to you).
قصه‌ی خواندن شیخ ضریر مصحف را در رو و بینا شدن وقت قرائت
Story of the blind old man's reading the Qur’án in front (of him) and regaining his sight when he read.
دید در ایام آن شیخ فقیر ** مصحفی در خانه‌ی پیری ضریر1835
Once upon a time a dervish Shaykh saw a Qur’án in the house of a blind old man.
پیش او مهمان شد او وقت تموز ** هر دو زاهد جمع گشته چند روز
He became his guest in (the month) Tamúz: the two ascetics were together for several days.
گفت اینجا ای عجب مصحف چراست ** چونک نابیناست این درویش راست
He said (to himself), “Oh, I wonder what the Book is (here) for, as this righteous dervish is blind.”
اندرین اندیشه تشویشش فزود ** که جز او را نیست اینجا باش و بود
(Whilst he was occupied) in this reflection, his perplexity increased: (he said to himself), “No one lives here except him.
اوست تنها مصحفی آویخته ** من نیم گستاخ یا آمیخته
He is alone, (and yet) he has hung a Book (on the wall). I am not (so) unmannerly or muddled (in my wits)
تا بپرسم نه خمش صبری کنم ** تا به صبری بر مرادی بر زنم1840
As to ask (him the reason). Nay, hush! I will be patient, in order that by patience I may gain my object.”
صبر کرد و بود چندی در حرج ** کشف شد کالصبر مفتاح الفرج
He showed patience and was in a quandary for some time, (till at last) it (the secret) was disclosed, for patience is the key to joy (relief).
صبرکردن لقمان چون دید کی داود حلقه‌ها می‌ساخت از سال کردن با این نیت کی صبر از سال موجب فرج باشد
How Luqmán, when he saw David, on whom be peace, making (iron) rings, refrained from questioning him, with the intention that this act of self-control should be the cause of relief (from perplexity).
رفت لقمان سوی داود صفا ** دید کو می‌کرد ز آهن حلقه‌ها
Luqmán went to David, the pure of heart, and observed that he was making rings of iron,
جمله را با همدگر در می‌فکند ** ز آهن پولاد آن شاه بلند
(And) that the exalted King was casting all the steel rings into each other.
صنعت زراد او کم دیده بود ** درعجب می‌ماند وسواسش فزود
He had not seen the armourer's handicraft (before), (so) he remained in astonishment and his curiosity increased—
کین چه شاید بود وا پرسم ازو ** که چه می‌سازی ز حلقه تو بتو1845
“What can this be? I will ask him what he is making with the interfolded rings.”
باز با خود گفت صبر اولیترست ** صبر تا مقصود زوتر رهبرست
Again he said to himself, “Patience is better: patience is the quickest guide to the object of one's quest.”
چون نپرسی زودتر کشفت شود ** مرغ صبر از جمله پران‌تر بود
When you ask no question, the sooner will it (the secret) be disclosed to you: the bird, patience, flies faster than all (others);
ور بپرسی دیرتر حاصل شود ** سهل از بی صبریت مشکل شود
And if you ask, the more slowly will your object be gained: what is easy will be made difficult by your impatience.
چونک لقمان تن بزد هم در زمان ** شد تمام از صنعت داود آن
When Luqmán kept silence, straightway that (work of making rings) was finished by David's craftsmanship.
پس زره سازید و در پوشید او ** پیش لقمان کریم صبرخو1850
Then he fashioned a coat of mail and put it on in the presence of the noble and patient Luqmán.
گفت این نیکو لباسست ای فتی ** درمصاف و جنگ دفع زخم را
“This,” he said, “is an excellent garment, O young man, for warding off blows on the battle-field and in war.”
گفت لقمان صبر هم نیکو دمیست ** که پناه و دافع هر جا غمیست
Luqmán said, “Patience too is of good effect, for it is the protection and defence against pain everywhere.”