- “(Divine) Wisdom,” replied the slave, “has kept it concealed, in order that this world of good and evil may be a mystery,
- گفت مخفی داشته ست آن را خرد ** تا بود غیب این جهان نیک و بد
- Because, if the (substantial) forms of thought were to become manifest, infidel and believer (alike) would speak naught but praise (of God). 985
- ز انکه گر پیدا شدی اشکال فکر ** کافر و مومن نگفتی جز که ذکر
- Then, were this clearly seen, O King, not hidden, and were the mark of religion or infidelity (visible) on the forehead,
- پس عیان بودی نه غیب ای شاه این ** نقش دین و کفر بودی بر جبین
- How would there be idol and idolater in this world? How would any one have the stomach to mock (at holy things)?
- کی درین عالم بت و بتگر بدی ** چون کسی را زهرهی تسخر بدی
- Then this world of ours would be (like) the Resurrection: who commits sin and wrong at the Resurrection?”
- پس قیامت بودی این دنیای ما ** در قیامت کی کند جرم و خطا
- The King said, “God has veiled the retribution of evil, but (only) from the vulgar, not from His own elect.
- گفت شه پوشید حق پاداش بد ** لیک از عامه نه از خاصان خود
- If I entrap one Amír, I keep it hidden from the (other) Amírs, (but) not from the Vizier. 990
- گر به دامی افکنم من یک امیر ** از امیران خفیه دارم نه از وزیر
- God, then, has shown to me the retribution of work and myriads of the (substantial) forms of actions.
- حق به من بنمود پس پاداش کار ** وز صورهای عملها صد هزار
- Give a sign (outwardly), for I know all: the cloud does not veil the moon from me.”
- تو نشانی ده که من دانم تمام ** ماه را بر من نمیپوشد غمام
- The slave said, “Then what is the object of my speaking, since thou knowest what is (the real nature of) that which has been?”
- گفت پس از گفت من مقصود چیست ** چون تو میدانی که آن چه بود چیست