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.”
صبر را با حق قرین کرد ای فلان ** آخر والعصر را آگه بخوان
He (God) hath joined sabr (patience) with haqq (the real and permanent): O reader, recite attentively the end of (the Súra) Wa’l-‘asr.
صد هزاران کیمیا حق آفرید ** کیمیایی همچو صبر آدم ندید
God created hundreds of thousands of elixirs, (but) Man hath not seen an elixir like patience.
بقیه‌ی حکایت نابینا و مصحف
The remainder of the story of the blind man and his reading the Qur’án.
مرد مهمان صبرکرد و ناگهان ** کشف گشتش حال مشکل در زمان1855
The guest showed patience, and of a sudden the difficult case was unveiled to him all at once.
نیم‌شب آواز قرآن را شنید ** جست از خواب آن عجایب را بدید
At midnight he heard the sound of (recitation of) the Qur’án; he sprang up from sleep and beheld a marvel—
که ز مصحف کور می‌خواندی درست ** گشت بی‌صبر و ازو آن حال جست
That the blind man was reading correctly from the Qur’án. He became impatient and sought from him (an explanation of) that matter.
گفت آیا ای عجب با چشم کور ** چون همی‌خوانی همی‌بینی سطور
“Oh, wonderful!” he cried. “Thou with sightless eyes, how art thou reading, (how art thou) seeing the lines?
آنچ می‌خوانی بر آن افتاده‌ای ** دست را بر حرف آن بنهاده‌ای
Thou hast touched that which thou art reading: thou hast laid thy hand upon the words of that (passage).
اصبعت در سیر پیدا می‌کند ** که نظر بر حرف داری مستند1860
Thy finger, in motion, makes it evident that thou hast thine eye resting on the words.”
گفت ای گشته ز جهل تن جدا ** این عجب می‌داری از صنع خدا
He replied, “O thou who hast been separated from the body's ignorance, dost thou feel this wonder at the work of God?
من ز حق در خواستم کای مستعان ** بر قرائت من حریصم همچو جان
I begged of God, crying, ‘O Thou whose help is sought, I am (as) covetous of reading the Book as (I am) of life.
نیستم حافظ مرا نوری بده ** در دو دیده وقت خواندن بی‌گره
I do not know it by heart: at the time of reading it, bestow on my two eyes an untroubled light.
باز ده دو دیده‌ام را آن زمان ** که بگیرم مصحف و خوانم عیان
Give me back my eyes at that moment, so that I may take the Book and read it plain.’
آمد از حضرت ندا کای مرد کار ** ای بهر رنجی به ما اومیدوار1865
From the Divine Presence came the cry (in response): ‘O man of (devotional) work, O thou that hast hope of Me in every grief,
حسن ظنست و امیدی خوش ترا ** که ترا گوید بهر دم برتر آ
Thou hast the good thought (of Me) and the fair hope that at each moment bids thee mount higher.
هر زمان که قصد خواندن باشدت ** یا ز مصحفها قرائت بایدت
Whensoever thou intendest to read (the Qur’án) or wantest the lection from (different) copies,
من در آن دم وا دهم چشم ترا ** تا فرو خوانی معظم جوهرا
At that moment I will restore thine eye, in order that thou mayst read, O venerable being.’
همچنان کرد و هر آنگاهی که من ** وا گشایم مصحف اندر خواندن
Even so He did, and whenever I open the Book to read,
آن خبیری که نشد غافل ز کار ** آن گرامی پادشاه و کردگار1870
That all-knowing One who never becomes forgetful of His work, that honoured Sovereign and Maker,
باز بخشد بینشم آن شاه فرد ** در زمان همچون چراغ شب‌نورد
That incomparable King at once gives my sight back to me, like a lamp that makes an end of the (darkness of) night.”
زین سبب نبود ولی را اعتراض ** هرچه بستاند فرستد اعتیاض
On this account the saint has no objection (to raise against the Divine ordainment): whatsoever He (God) takes away, He sends compensation.
گر بسوزد باغت انگورت دهد ** در میان ماتمی سورت دهد
If He burn your vineyard, He will give you grapes; in the midst of mourning He will give you festivity.
آن شل بی‌دست را دستی دهد ** کان غمها را دل مستی دهد
To the handless paralytic He gives a hand, to the (person who is a) mine of grief He gives the (joyous) heart of an intoxicated one.
لا نسلم و اعتراض از ما برفت ** چون عوض می‌آید از مفقود زفت1875
(The feeling denoted by the words) “We will not submit” and (the desire to raise) objection have gone from us (saints), since there is coming a great recompense for what has been lost.
چونک بی آتش مرا گرمی رسد ** راضیم گر آتشش ما را کشد
Inasmuch as heat comes to me without fire, I am content if His fire kill me.
بی چراغی چون دهد او روشنی ** گر چراغت شد چه افغان می‌کنی
Inasmuch as He gives light without, any lamp—if your lamp is gone, why are you lamenting?
صفت بعضی اولیا کی راضی‌اند باحکام و لابه نکنند کی این حکم را بگردان
Description of some saints who are content with the (Divine) ordainments and do not beseech (God) to change this decree.
بشنو اکنون قصه‌ی آن ره‌روان ** که ندارند اعتراضی در جهان
Now listen to a story of those travellers on the Way who have no objection in the world.
ز اولیا اهل دعا خود دیگرند ** که همی‌دوزند و گاهی می‌درند
Those of the saints who make invocation are in sooth different (from these travellers): sometimes they sew and sometimes they tear.
قوم دیگر می‌شناسم ز اولیا ** که دهانشان بسته باشد از دعا1880
I know another class of saints whose mouths are closed to invocation.
از رضا که هست رام آن کرام ** جستن دفع قضاشان شد حرام
Because of the content (quietism) that is subservient to (possessed by) those noble ones, it has become unlawful for them to seek to avert Destiny.
در قضا ذوقی همی‌بینند خاص ** کفرشان آید طلب کردن خلاص
In (submitting to) Destiny they experience a peculiar delight: it would be (an act of) infidelity for them to crave release.
حسن ظنی بر دل ایشان گشود ** که نپوشند از عمی جامه‌ی کبود
He (God) hath revealed to their hearts such a good opinion (of Him) that they do not put on the blue garb (of mourning) on account of any sorrow.
سال کردن بهلول آن درویش را
How Buhlúl questioned a certain dervish.
گفت بهلول آن یکی درویش را ** چونی ای درویش واقف کن مرا
Buhlúl said to a certain dervish, “How art thou, O dervish? Inform me.”
گفت چون باشد کسی که جاودان ** بر مراد او رود کار جهان1885
He said, “How should that one be, according to whose desire the work of the world goes on?—
سیل و جوها بر مراد او روند ** اختران زان سان که خواهد آن شوند
According to whose desire the torrents and rivers flow, and the stars move in such wise as he wills;
زندگی و مرگ سرهنگان او ** بر مراد او روانه کو بکو
And Life and Death are his officers, going to and fro according to his desire.
هر کجا خواهد فرستد تعزیت ** هر کجا خواهد ببخشد تهنیت
He sends (what entails) condolence wheresoever he will; he bestows (what entails) felicitation wheresoever he will.
سالکان راه هم بر گام او ** ماندگان از راه هم در دام او
The travellers on the Way (go) according to his pleasure; they that have lost the Way (are fallen) in his snare.
هیچ دندانی نخندد در جهان ** بی رضا و امر آن فرمان‌روان1890
No tooth flashes with laughter in the world without the approval and command of that imperial personage.”
گفت ای شه راست گفتی همچنین ** در فر و سیمای تو پیداست این
He (Buhlúl) said, “O King, thou hast spoken truly: ’tis even so: this is manifest in thy (spiritual) radiance and (glorious) aspect.
این و صد چندینی ای صادق ولیک ** شرح کن این را بیان کن نیک نیک
Thou art this and a hundred times as much, O veracious one; but expound this (mystery) and explain it very well,
آنچنانک فاضل و مرد فضول ** چون به گوش او رسد آرد قبول
In such fashion that (both) the virtuous (wise) and the man given to vanity (folly) may assent when it comes to their ears.
آنچنانش شرح کن اندر کلام ** که از آن هم بهره یابد عقل عام
Expound it in thy discourse in such a way that the understanding of the vulgar may profit thereby.”
ناطق کامل چو خوان‌پاشی بود ** خوانش بر هر گونه‌ی آشی بود1895
The perfect speaker is like one who distributes trays of viands, and on whose table is every sort of food,
که نماند هیچ مهمان بی نوا ** هر کسی یابد غذای خود جدا
So that no guest remains without provisions, (but) each one gets his (proper) nourishment separately:
همچو قرآن که بمعنی هفت توست ** خاص را و عام را مطعم دروست
(Such a speaker is) like the Qur’án which is sevenfold in meaning, and in which there is food for the elect and for the vulgar.
گفت این باری یقین شد پیش عام ** که جهان در امر یزدانست رام
He (the dervish) said, “This at least is evident to the vulgar, that the world is subject to the command of God.