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3574-3623

  • دل چه می‌‌گوید بدیشان ای عجب ** طرفه وصلت طرفه پنهانی سبب‌‌
  • I wonder what the heart is saying to them (the members of the body). ’Tis a marvelous connexion, a marvellous hidden link.

  • دل مگر مهر سلیمان یافته ست ** که مهار پنج حس بر تافته ست‌‌ 3575
  • Surely the heart has gotten the seal of Solomon, so that it has pulled the reins of (exerted control over) the five senses.

  • پنج حسی از برون میسور او ** پنج حسی از درون مأمور او
  • Five external senses are easy for it to manage, five internal senses (faculties) are under its command.

  • ده حس است و هفت اندام و دگر ** آن چه اندر گفت ناید می‌‌شمر
  • There are ten senses and seven limbs (of the body) et cetera: count over (to yourself) what is not mentioned (here).

  • چون سلیمانی دلا در مهتری ** بر پری و دیو زن انگشتری‌‌
  • O heart, since thou art a Solomon in empire, cast thy seal-ring (powerful spell) upon peri and demon.

  • گر در این ملکت بری باشی ز ریو ** خاتم از دست تو نستاند سه دیو
  • If in this kingdom thou art free from deceit, the three demons will not take the seal out of thy hand;

  • بعد از آن عالم بگیرد اسم تو ** دو جهان محکوم تو چون جسم تو 3580
  • After that, thy name will conquer the world: the two worlds (will be) ruled by thee like thy body.

  • ور ز دستت دیو خاتم را ببرد ** پادشاهی فوت شد بختت بمرد
  • And if the demon take the seal off thy hand, thy kingdom is past, thy fortune is dead;

  • بعد از آن یا حسرتا شد یا عباد ** بر شما محتوم تا یوم التناد
  • After that, O servants (of God), “O sorrow!” is your inevitable doom till the day when ye are gathered together (for Judgement).

  • مکر خود را گر تو انکار آوری ** از ترازو و آینه کی جان بری‌‌
  • And if thou art denying thy deceit, how wilt thou save thy soul from the scales and the  mirror?

  • متهم کردن غلامان و خواجه‌‌تاشان مر لقمان را که آن میوه‌‌های ترونده که می‌‌آوردیم او خورده است‌‌
  • 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).

  • بود لقمان پیش خواجه‌‌ی خویشتن ** در میان بندگانش خوار تن‌‌
  • In the eyes of his master, amongst (in comparison with) the (other) slaves, Luqmán was despicable on account of his body (outward aspect).

  • می‌‌فرستاد او غلامان را به باغ ** تا که میوه آیدش بهر فراغ‌‌ 3585
  • He (the master) used to send the slaves to the garden, that fruit might come (be brought to him) for his pleasure.

  • بود لقمان در غلامان چون طفیل ** پر معانی تیره صورت همچو لیل‌‌
  • Amongst the slaves Luqmán was (despised) like a parasite; (he was) full of (spiritual) ideas, dark-complexioned as night.

  • آن غلامان میوه‌‌های جمع را ** خوش بخوردند از نهیب طمع را
  • Those slaves, being impelled by greed, ate the whole of the fruit with enjoyment,

  • خواجه را گفتند لقمان خورد آن ** خواجه بر لقمان ترش گشت و گران‌‌
  • And told their master that Luqmán had eaten it, (whereupon) the master became bitter and sorely displeased with Luqmán.

  • چون تفحص کرد لقمان از سبب ** در عتاب خواجه‌‌اش بگشاد لب‌‌
  • When Luqmán inquired (and ascertained) the cause (of this), he opened his lips to reproach his master.

  • گفت لقمان سیدا پیش خدا ** بنده‌‌ی خاین نباشد مرتضا 3590
  • “O sire,” said Luqmán, “an unfaithful servant is not approved in the sight of God.

  • امتحان کن جمله‌‌مان را ای کریم ** سیرمان در ده تو از آب حمیم‌‌
  • Put us all to the test, O noble sir: give us our fill of hot water (to drink),

  • بعد از آن ما را به صحرایی کلان ** تو سواره ما پیاده می‌‌دوان‌‌
  • And afterwards make us run into a great plain, thou being mounted and we on foot.

  • آن گهان بنگر تو بد کردار را ** صنعهای کاشف الاسرار را
  • Then behold the evil-doer, (behold) the things that are done by Him who revealeth mysteries!”

  • گشت ساقی خواجه از آب حمیم ** مر غلامان را و خوردند آن ز بیم‌‌
  • The master gave the servants hot water to drink, and they drank it in fear (of him).

  • بعد از آن می‌‌راندشان در دشتها ** می‌‌دویدندی میان کشتها 3595
  • Afterwards he was driving them into the plains, and those persons were running up and down.

  • قی در افتادند ایشان از عنا ** آب می‌‌آورد ز یشان میوه‌‌ها
  • From distress they began to vomit: the (hot) water was bringing up the fruit from them.

  • چون که لقمان را در آمد قی ز ناف ** می‌‌برآمد از درونش آب صاف‌‌
  • When Luqmán began to vomit from his navel (belly), there was coming up from within him (only) the pure water.

  • حکمت لقمان چو داند این نمود ** پس چه باشد حکمت رب الوجود
  • Inasmuch as Luqmán's wisdom can show forth this, then what must be the wisdom of the Lord of existence!

  • يوم تبلی، السرائر کلها ** بان منکم کامن لا یشتهی‌‌
  • On the day when all the inmost thoughts shall be searched out, there will appear from you something latent, (the appearance of) which is not desired.

  • چون سقوا ماء حمیما قطعت ** جملة الأستار مما أفظعت‌‌ 3600
  • When they shall be given hot water to drink, all the veils will be cut asunder (torn off) from that which is abhorred.

  • نار از آن آمد عذاب کافران ** که حجر را نار باشد امتحان‌‌
  • The fire (of Hell) is made the torment of the infidels because fire is the (proper) test for stones.

  • آن دل چون سنگ را ما چند چند ** نرم گفتیم و نمی‌‌پذرفت پند
  • How oft, how oft, have we spoken gently to our stony hearts, and they would not accept the counsel!

  • ریش بد را داروی بد یافت رگ ** مر سر خر را سزد دندان سگ‌‌
  • For a bad wound the vein gets (requires) a bad (severe) remedy: the teeth of the dog are suitable for the donkey's head.

  • الخبیثات الخبیثین حکمت است ** زشت را هم زشت جفت و بابت است‌‌
  • The wicked women to the wicked men is wisdom: the ugly is the mate and fitting (consort) for the ugly.

  • پس تو هر جفتی که می‌‌خواهی برو ** محو و هم شکل و صفات او بشو 3605
  • Whatever, then, you wish to mate with, go, become absorbed by it, and assume its shape and qualities.

  • نور خواهی مستعد نور شو ** دور خواهی خویش بین و دور شو
  • If you wish for the light, make yourself ready to receive the light; if you wish to be far (from God), become self-conceited and far;

  • ور رهی خواهی ازین سجن خرب ** سر مکش از دوست و اسجد و اقترب‌‌
  • And if you wish (to find) a way out of this ruined prison, do not turn your head away from the Beloved, but bow in worship and draw nigh.

  • بقیه‌‌ی قصه‌‌ی زید در جواب رسول علیه السلام‌‌
  • The remainder of the story of Zayd (and what he said) in answer to the Prophet, on whom be peace.

  • این سخن پایان ندارد خیز زید ** بر براق ناطقه بر بند قید
  • This discourse hath no end. “Arise, O Zayd, and tie a shackle on the Buráq (steed) of thy rational spirit.

  • ناطقه چون فاضح آمد عیب را ** می‌‌دراند پرده‌‌های غیب را
  • Since the rational spirit exposes faults, it is rending the curtains of concealment.

  • غیب مطلوب حق آمد چند گاه ** این دهل‌‌زن را بران بر بند راه‌‌ 3610
  • Concealment is desired by God for awhile. Drive away this drummer, bar the road!

  • تک مران در کش عنان مستور به ** هر کس از پندار خود مسرور به‌‌
  • Do not gallop, draw rein, ’tis better it (thy spirit) should be veiled; ’tis better that every one should be gladdened by his own fancy.

  • حق همی‌‌خواهد که نومیدان او ** زین عبادت هم نگردانند رو
  • God is wishing that even His despairing ones should not avert their faces (refrain) from this worship (of Him).

  • هم به اومیدی مشرف می‌‌شوند ** چند روزی در رکابش می‌‌دوند
  • Even on the ground of a hope they become ennobled: for a few days (a short time) they are running at its stirrup (following Divine worship).

  • خواهد آن رحمت بتابد بر همه ** بر بد و نیک از عموم مرحمه‌‌
  • He wishes that that mercy should shine upon all, on the evil and the good, because of the universality of His mercy.

  • حق همی‌‌خواهد که هر میر و اسیر ** با رجا و خوف باشند و حذیر 3615
  • God is wishing that every prince and captive should be hopeful and fearful and afraid.

  • این رجا و خوف در پرده بود ** تا پس این پرده پرورده شود
  • This hope and fear are in the veil (separating the seen from the unseen), that they may be fostered behind this veil.

  • چون دریدی پرده کو خوف و رجا ** غیب را شد کر و فری بر ملا
  • When thou hast rent the veil, where are fear and hope? The might and majesty belonging to the Unseen are divulged.

  • بر لب جو برد ظنی یک فتا ** که سلیمان است ماهی‌‌گیر ما
  • A young man on the bank of a river thought (to himself), “Our fisherman (here) is Solomon.

  • گر وی است این از چه فرد است و خفی است ** ور نه سیمای سلیمانیش چیست‌‌
  • (But) if this is he, why is he alone and disguised? And if not, why has he the aspect of Solomon?”

  • اندر این اندیشه می‌‌بود او دو دل ** تا سلیمان گشت شاه و مستقل‌‌ 3620
  • Thus thinking, he remained in two minds until Solomon (once more) became king and absolute ruler.

  • دیو رفت از ملک و تخت او گریخت ** تیغ بختش خون آن شیطان بریخت‌‌
  • The demon departed and fled from his (Solomon's) kingdom and throne: the sword of his fortune shed that devil's blood.

  • کرد در انگشت خود انگشتری ** جمع آمد لشکر دیو و پری‌‌
  • He put the ring upon his finger, the hosts of demons and peris assembled.

  • آمدند از بهر نظاره رجال ** در میانشان آن که بد صاحب خیال‌‌
  • The men came to look, amongst them he who had the fancy (that the fisherman was Solomon in disguise).