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2
1516-1540

  • On account of the pleasure with which he ate (it), he gave him a second (slice), (and went on) till the slices (given him) reached the seventeenth.
  • از خوشی که خورد داد او را دوم ** تا رسید آن گرچها تا هفدهم‏

  • One slice remained. He said, “I will eat this (myself), so that I may see what a sweet melon this is.
  • ماند گرچی گفت این را من خورم ** تا چه شیرین خربزه ست این بنگرم‏

  • He (Luqmán) eats it with such pleasure that from his delight (all) natures have become eager and craving the morsel.”
  • او چنین خوش می‏خورد کز ذوق او ** طبعها شد مشتهی و لقمه جو

  • As soon as he (the master) ate it, by its sourness there was kindled fire (which) blistered his tongue and burnt his throat.
  • چون بخورد از تلخیش آتش فروخت ** هم زبان کرد آبله هم حلق سوخت‏

  • He became beside himself for a while on account of its sourness; after that, he said to him, “O (you who are) soul and world, 1520
  • ساعتی بی‏خود شد از تلخی آن ** بعد از آن گفتش که ای جان و جهان‏

  • How did you make all this poison an antidote? How did you deem this cruelty to be kindness?
  • نوش چون کردی تو چندین زهر را ** لطف چون انگاشتی این قهر را

  • What patience is this? For what reason is this great fortitude? Or, perchance, in your opinion this life of yours is an enemy (which you would fain destroy).
  • این چه صبر است این صبوری از چه روست ** یا مگر پیش تو این جانت عدوست‏

  • Why did not you cunningly bring (forward) a plea, saying, ‘I have an excuse (for declining to eat): desist for a while’.”
  • چون نیاوردی به حیلت حجتی ** که مرا عذری است بس کن ساعتی‏

  • Luqmán said, “From thy munificent hand I have eaten so much that I am (bent) double with shame.
  • گفت من از دست نعمت بخش تو ** خورده‏ام چندان که از شرمم دو تو

  • I was ashamed not to eat one bitter thing from thy hand, O thou who art possessed of knowledge. 1525
  • شرمم آمد که یکی تلخ از کفت ** من ننوشم ای تو صاحب معرفت‏

  • Since all parts of me have grown from thy bounty and are plunged in thy bait and snare—
  • چون همه اجزام از انعام تو ** رسته‏اند و غرق دانه و دام تو

  • If I make outcry and complaint because of one bitter thing, may the dust of a hundred roads be on (all) parts of me!
  • گر ز یک تلخی کنم فریاد و داد ** خاک صد ره بر سر اجزام باد

  • It (the melon) had the enjoyment of thy sugar-bestowing hand: how could it (such enjoyment) leave any bitterness in this melon?”
  • لذت دست شکر بخشت بداشت ** اندر این بطیخ تلخی کی گذاشت‏

  • By love bitter things become sweet; by love pieces of copper become golden;
  • از محبت تلخها شیرین شود ** از محبت مسها زرین شود

  • By love dregs become clear; by love pains become healing; 1530
  • از محبت دردها صافی شود ** از محبت دردها شافی شود

  • By love the dead is made living; by love the king is made a slave.
  • از محبت مرده زنده می‏کنند ** از محبت شاه بنده می‏کنند

  • This love, moreover, is the result of knowledge: who (ever) sat in foolishness on such a throne?
  • این محبت هم نتیجه‏ی دانش است ** کی گزافه بر چنین تختی نشست‏

  • On what occasion did deficient knowledge give birth to this love? Deficient (knowledge) gives birth to love, but (only love) for that which is (really) lifeless.
  • دانش ناقص کجا این عشق زاد ** عشق زاید ناقص اما بر جماد

  • When it sees in a lifeless being the colour (appearance) of a desired one, (’tis as though) it heard the voice of a beloved in a whistle.
  • بر جمادی رنگ مطلوبی چو دید ** از صفیری بانگ محبوبی شنید

  • Deficient knowledge cannot discriminate: of necessity it deems the lightning to be the sun. 1535
  • دانش ناقص نداند فرق را ** لاجرم خورشید داند برق را

  • When the Prophet called the “deficient” (man) accursed, (his meaning) as interpreted was “deficiency of mind,”
  • چون که ملعون خواند ناقص را رسول ** بود در تاویل نقصان عقول‏

  • Because one whose body is deficient is the object of (Divine) mercy: cursing and repulse (directed) against the object of (Divine) mercy are improper.
  • ز انکه ناقص تن بود مرحوم رحم ** نیست بر مرحوم لایق لعن و زخم‏

  • ’Tis deficiency of mind that is the bad disease: it is the cause of (God's) curse and merits banishment (from His presence),
  • نقص عقل است آن که بد رنجوری است ** موجب لعنت سزای دوری است‏

  • Forasmuch as the perfecting of minds is not remote (impossible), but the perfecting of the body is not within our power.
  • ز انکه تکمیل خردها دور نیست ** لیک تکمیل بدن مقدور نیست‏

  • The miscreance and Pharaoh-like pride of every infidel who is far (from God) have all been produced by deficiency of mind. 1540
  • کفر و فرعونی هر گبر بعید ** جمله از نقصان عقل آمد پدید