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