He replied, “If the vulgar do not know me, I know very well who I am.
گفت او گر می‌نداند عامیم ** خویش را من نیک می‌دانم کیم
Alas, if the pain and sore (the spiritual malady) had been reversed (bestowed contrariwise) and he (the vulgar man) had seen me (as I really am), while I was blind to myself!”
وای اگر بر عکس بودی درد و ریش ** او بدی بینای من من کور خویش
(The treasure-seeker said), “Suppose I am a fool, I am a lucky fool: luck is better than perversity and a hard (impudent) face.
احمقم گیر احمقم من نیک‌بخت ** بخت بهتر از لجاج و روی سخت
These words (of yours) express (only) your (false) opinion; for my luck at the same time endows me with all that belongs to (perfect) intelligence.”4335
این سخن بر وفق ظنت می‌جهد ** ورنه بختم داد عقلم هم دهد
How that person returned (to Baghdád) rejoicing and successful and giving thanks to God and prostrating himself (in prayer) and amazed at the wondrous indications vouchsafed (to him) by God and the coming to light of the interpretations thereof in a way that no mind and understanding can conceive.
بازگشتن آن شخص شادمان و مراد یافته و خدای را شکر گویان و سجده کنان و حیران در غرایب اشارات حق و ظهور تاویلات آن در وجهی کی هیچ عقلی و فهمی بدانجا نرسد
He returned from Cairo to Baghdád, prostrating himself and bowing (in prayer) and giving praise and thanks (to God).
باز گشت از مصر تا بغداد او ** ساجد و راکع ثناگر شکرگو
All the way he was bewildered and intoxicated by this marvel, (namely), by the complete change (which had taken place) as regards his daily bread (the treasure) and the method of seeking (it),
جمله ره حیران و مست او زین عجب ** ز انعکاس روزی و راه طلب
Saying (to himself), “Whence did He make me hopeful and whence did He shower money and profit upon me!
کر کجا اومیدوارم کرده بود ** وز کجا افشاند بر من سیم و سود
What wisdom was this, that the Object of (all) desire caused me to go forth from my home gladly on a fool's errand,
این چه حکمت بود که قبله‌ی مراد ** کردم از خانه برون گمراه و شاد
So that I was hastening to lose the way and at every moment was being farther removed from that which I sought—4340
تا شتابان در ضلالت می‌شدم ** هر دم از مطلب جداتر می‌بدم
And then God in His munificence made that very aberration the means of (my) reaching the right road and gaining wealth!”
باز آن عین ضلالت را به جود ** حق وسیلت کرد اندر رشد و سود
He maketh losing the way an avenue to (true) faith; He maketh going wrong a field for the harvest of righteousness,
گمرهی را منهج ایمان کند ** کژروی را محصد احسان کند
To the end that no righteous man may be without fear, and that no traitor (sinner) may be without hope.
تا نباشد هیچ محسن بی‌وجا ** تا نباشد هیچ خاین بی‌رجا
The Gracious One hath put an antidote in the poison in order that they may say He is the Lord of hidden grace.
اندرون زهر تریاق آن حفی ** کرد تا گویند ذواللطف الخفی
That (Divine) bounty is not mysterious in (the case of) piety; (but) the (Divine) Forgiveness bestows a robe of honour (even) in (the case of) sin.4345
نیست مخفی در نماز آن مکرمت ** در گنه خلعت نهد آن مغفرت
The unbelievers sought to abase those (the prophets) who were worthy of trust: (that) abasement became exaltation and (the cause of) miracles being displayed.
منکران را قصد اذلال ثقات ** ذل شده عز و ظهور معجزات
In their unbelief they attempted to abase the (true) religion: that very abasement was turned to glory for the prophets.
قصدشان ز انکار ذل دین بده ** عین ذل عز رسولان آمده
How should a judge require (a litigant to give) evidence until his disbelieving opponent has demanded proof of his veracity?
گر نه انکار آمدی از هر بدی ** معجزه و برهان چرا نازل شدی
How should a judge require (a litigant to give) evidence until his disbelieving, opponent has demanded proof of his veracity?
خصم منکر تا نشد مصداق‌خواه ** کی کند قاضی تقاضای گواه
The miracle (performed by a prophet) is like an honest witness to the indubitable veracity of the claimant.4350