زین سبب درخواست از حق مصطفی ** زشت را هم زشت و حق را حق‌نما
For this reason Mustafá (Mohammed) entreated God, saying, “Let the false appear as false and the true as true,
تا به آخر چون بگردانی ورق ** از پشیمانی نه افتم در قلق
So that at last, when Thou turnest the leaf, I may not (be stricken) by sorrow (and) fall into agitation.”
مکر که کرد آن عماد الملک فرد ** مالک الملکش بدان ارشاد کرد 3515
(’Twas) the Lord of the Kingdom (that) guided the peerless ‘Imádu ’l- Mulk to the deception which he practised.
مکر حق سرچشمه‌ی این مکرهاست ** قلب بین اصبعین کبریاست
God's deception is the fountainhead of (all) these deceptions: the heart is between the two fingers of the (Divine) Majesty.
آنک سازد در دلت مکر و قیاس ** آتشی داند زدن اندر پلاس
He who creates deception and (false) analogy in your heart can (also) set the sackcloth (of deception) on fire.
رجوع کردن به قصه‌ی آن پای‌مرد و آن غریب وام‌دار و بازگشتن ایشان از سر گور خواجه و خواب دیدن پای‌مرد خواجه را الی آخره
Return to the Story of the bailiff and the poor debtor: how they turned back from the Khwája's grave, and how the bailiff saw the Khwája in a dream, etc.
بی‌نهایت آمد این خوش سرگذشت ** چون غریب از گور خواجه باز گشت
This goodly episode is endless (too long to relate in full). When the poor stranger turned back from the Khwája's grave,
پای مردش سوی خانه‌ی خویش برد ** مهر صد دینار را فا او سپرد
The bailiff took him to his house and handed over to him the purse of a hundred dinars.
لوتش آورد و حکایت‌هاش گفت ** کز امید اندر دلش صد گل شکفت 3520
He fetched viands for him and told him stories, so that from the (feeling of) hope (with which the bailiff inspired him) a hundred roses blossomed in his heart.
آنچ بعد العسر یسر او دیده بود ** با غریب از قصه‌ی آن لب گشود
He (the bailiff) opened his lips to relate the ease (prosperity) which he had experienced after difficulty (adversity).
نیم‌شب بگذشت و افسانه کنان ** خوابشان انداخت تا مرعای جان
Midnight passed, and (he was still) narrating: (then) sleep transported them to the meadow where the spirit feeds.