The weeds lay very thick on the stream, like bubbles; when the weeds went aside, the water was revealed.
خس بس انبه بود بر جو چون حباب ** خس چو یکسو رفت پیدا گشت آب
Unless God loose the hand of the intellect, the weeds on our water are increased by sensual desire.
چونک دست عقل نگشاید خدا ** خس فزاید از هوا بر آب ما
Every moment they cover the water (more and more): that desire is laughing, and thy intellect is weeping;1830
آب را هر دم کند پوشیده او ** آن هوا خندان و گریان عقل تو
(But) when piety has chained the hands of desire, God looses the hands of the intellect.
چونک تقوی بست دو دست هوا ** حق گشاید هر دو دست عقل را
So, when the intellect becomes thy captain and master, the dominant senses become subject to thee.
پس حواس چیره محکوم تو شد ** چون خرد سالار و مخدوم تو شد
He (who is ruled by the intellect), without being asleep (himself), puts his senses to sleep, so that the unseen things may emerge from (the world of) the Soul.
حس را بی‌خواب خواب اندر کند ** تا که غیبیها ز جان سر بر زند
Even in your waking state you will dream dreams, and the gates of Heaven withal will open (to you).
هم به بیداری ببینی خوابها ** هم ز گردون بر گشاید بابها
Story of the blind old man's reading the Qur’án in front (of him) and regaining his sight when he read.
قصه‌ی خواندن شیخ ضریر مصحف را در رو و بینا شدن وقت قرائت
Once upon a time a dervish Shaykh saw a Qur’án in the house of a blind old man.1835
دید در ایام آن شیخ فقیر ** مصحفی در خانه‌ی پیری ضریر
He became his guest in (the month) Tamúz: the two ascetics were together for several days.
پیش او مهمان شد او وقت تموز ** هر دو زاهد جمع گشته چند روز
He said (to himself), “Oh, I wonder what the Book is (here) for, as this righteous dervish is blind.”
گفت اینجا ای عجب مصحف چراست ** چونک نابیناست این درویش راست
(Whilst he was occupied) in this reflection, his perplexity increased: (he said to himself), “No one lives here except him.
اندرین اندیشه تشویشش فزود ** که جز او را نیست اینجا باش و بود
He is alone, (and yet) he has hung a Book (on the wall). I am not (so) unmannerly or muddled (in my wits)
اوست تنها مصحفی آویخته ** من نیم گستاخ یا آمیخته
As to ask (him the reason). Nay, hush! I will be patient, in order that by patience I may gain my object.”1840
تا بپرسم نه خمش صبری کنم ** تا به صبری بر مرادی بر زنم
He showed patience and was in a quandary for some time, (till at last) it (the secret) was disclosed, for patience is the key to joy (relief).
صبر کرد و بود چندی در حرج ** کشف شد کالصبر مفتاح الفرج
How Luqmán, when he saw David, on whom be peace, making (iron) rings, refrained from questioning him, with the intention that this act of self-control should be the cause of relief (from perplexity).
صبرکردن لقمان چون دید کی داود حلقه‌ها می‌ساخت از سال کردن با این نیت کی صبر از سال موجب فرج باشد
Luqmán went to David, the pure of heart, and observed that he was making rings of iron,
رفت لقمان سوی داود صفا ** دید کو می‌کرد ز آهن حلقه‌ها
(And) that the exalted King was casting all the steel rings into each other.
جمله را با همدگر در می‌فکند ** ز آهن پولاد آن شاه بلند
He had not seen the armourer's handicraft (before), (so) he remained in astonishment and his curiosity increased—
صنعت زراد او کم دیده بود ** درعجب می‌ماند وسواسش فزود
“What can this be? I will ask him what he is making with the interfolded rings.”1845
کین چه شاید بود وا پرسم ازو ** که چه می‌سازی ز حلقه تو بتو
Again he said to himself, “Patience is better: patience is the quickest guide to the object of one's quest.”
باز با خود گفت صبر اولیترست ** صبر تا مقصود زوتر رهبرست
When you ask no question, the sooner will it (the secret) be disclosed to you: the bird, patience, flies faster than all (others);
چون نپرسی زودتر کشفت شود ** مرغ صبر از جمله پران‌تر بود
And if you ask, the more slowly will your object be gained: what is easy will be made difficult by your impatience.
ور بپرسی دیرتر حاصل شود ** سهل از بی صبریت مشکل شود
When Luqmán kept silence, straightway that (work of making rings) was finished by David's craftsmanship.
چونک لقمان تن بزد هم در زمان ** شد تمام از صنعت داود آن
Then he fashioned a coat of mail and put it on in the presence of the noble and patient Luqmán.1850
پس زره سازید و در پوشید او ** پیش لقمان کریم صبرخو
“This,” he said, “is an excellent garment, O young man, for warding off blows on the battle-field and in war.”
گفت این نیکو لباسست ای فتی ** درمصاف و جنگ دفع زخم را
Luqmán said, “Patience too is of good effect, for it is the protection and defence against pain everywhere.”
گفت لقمان صبر هم نیکو دمیست ** که پناه و دافع هر جا غمیست