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1
3594-3618

  • 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.