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).
چون در انگشتش بدید انگشتری ** رفت اندیشه و تحری یک سری
When he saw the ring on his finger, his perplexity and doubt vanished all at once.
وهم آن گاه است کان پوشیده است ** این تحری از پی نادیده است 3625
Imagination occurs (only) at the time when that (object of desire) is hidden: this searching is after the unseen.
شد خیال غایب اندر سینه زفت ** چون که حاضر شد خیال او برفت
Whilst he was absent, fancy waxed strong in his breast: as soon as he was present, his fancy departed.
گر سمای نور بی‌‌باریده نیست ** هم زمین تار بی‌‌بالیده نیست
If the radiant sky is not without rain, neither is the dark earth without vegetation.
يؤمنون بالغيب می‌‌باید مرا ** ز آن ببستم روزن فانی سرا
(God said), “I want (what is signified by the words) they believe in the unseen: on that account I have shut the window of the fleeting world.
چون شکافم آسمان را در ظهور ** چون بگویم هل تری فیها فطور
When (if) I cleave the sky manifestly, how should I say, ‘Dost thou see any clefts therein?’”
تا در این ظلمت تحری گسترند ** هر کسی رو جانبی می‌‌آورند 3630
In order that in this darkness they may spread (the carpet of) endeavour, they are turning, every one, their faces in some direction.
مدتی معکوس باشد کارها ** شحنه را دزد آورد بر دارها
For awhile things are reversed: the thief brings the magistrate to the gallows,
تا که بس سلطان و عالی همتی ** بنده‌‌ی بنده‌‌ی خود آید مدتی
So that many a sultan and man of lofty spirit becomes the slave of his own slave for awhile.
بندگی در غیب آید خوب و گش ** حفظ غیب آید در استعباد خوش
Service (performed) in absence (through faith in the unseen) is fair and comely; when service is demanded (by God from us), ‘tis pleasing (to Him) that the absent should be remembered (that we should remember to perform what is due to Him, though He is unseen).
کو که مدح شاه گوید پیش او ** تا که در غیبت بود او شرم رو
Where (in what position) is one that praises the king in his presence, compared with one that is shamefaced in absence (from him)?