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1
3575-3624

  • Surely the heart has gotten the seal of Solomon, so that it has pulled the reins of (exerted control over) the five senses. 3575
  • دل مگر مهر سلیمان یافته ست ** که مهار پنج حس بر تافته ست‌‌

  • Five external senses are easy for it to manage, five internal senses (faculties) are under its command.
  • پنج حسی از برون میسور او ** پنج حسی از درون مأمور او

  • There are ten senses and seven limbs (of the body) et cetera: count over (to yourself) what is not mentioned (here).
  • ده حس است و هفت اندام و دگر ** آن چه اندر گفت ناید می‌‌شمر

  • O heart, since thou art a Solomon in empire, cast thy seal-ring (powerful spell) upon peri and demon.
  • چون سلیمانی دلا در مهتری ** بر پری و دیو زن انگشتری‌‌

  • If in this kingdom thou art free from deceit, the three demons will not take the seal out of thy hand;
  • گر در این ملکت بری باشی ز ریو ** خاتم از دست تو نستاند سه دیو

  • After that, thy name will conquer the world: the two worlds (will be) ruled by thee like thy body. 3580
  • بعد از آن عالم بگیرد اسم تو ** دو جهان محکوم تو چون جسم تو

  • And if the demon take the seal off thy hand, thy kingdom is past, thy fortune is dead;
  • ور ز دستت دیو خاتم را ببرد ** پادشاهی فوت شد بختت بمرد

  • After that, O servants (of God), “O sorrow!” is your inevitable doom till the day when ye are gathered together (for Judgement).
  • بعد از آن یا حسرتا شد یا عباد ** بر شما محتوم تا یوم التناد

  • And if thou art denying thy deceit, how wilt thou save thy soul from the scales and the  mirror?
  • مکر خود را گر تو انکار آوری ** از ترازو و آینه کی جان بری‌‌

  • How suspicion was thrown upon Luqmán by the slaves and fellow-servants who said that he had eaten the fresh fruit which they were bringing (to their master).
  • متهم کردن غلامان و خواجه‌‌تاشان مر لقمان را که آن میوه‌‌های ترونده که می‌‌آوردیم او خورده است‌‌

  • In the eyes of his master, amongst (in comparison with) the (other) slaves, Luqmán was despicable on account of his body (outward aspect).
  • بود لقمان پیش خواجه‌‌ی خویشتن ** در میان بندگانش خوار تن‌‌

  • He (the master) used to send the slaves to the garden, that fruit might come (be brought to him) for his pleasure. 3585
  • می‌‌فرستاد او غلامان را به باغ ** تا که میوه آیدش بهر فراغ‌‌

  • Amongst the slaves Luqmán was (despised) like a parasite; (he was) full of (spiritual) ideas, dark-complexioned as night.
  • بود لقمان در غلامان چون طفیل ** پر معانی تیره صورت همچو لیل‌‌

  • Those slaves, being impelled by greed, ate the whole of the fruit with enjoyment,
  • آن غلامان میوه‌‌های جمع را ** خوش بخوردند از نهیب طمع را

  • And told their master that Luqmán had eaten it, (whereupon) the master became bitter and sorely displeased with Luqmán.
  • خواجه را گفتند لقمان خورد آن ** خواجه بر لقمان ترش گشت و گران‌‌

  • When Luqmán inquired (and ascertained) the cause (of this), he opened his lips to reproach his master.
  • چون تفحص کرد لقمان از سبب ** در عتاب خواجه‌‌اش بگشاد لب‌‌

  • “O sire,” said Luqmán, “an unfaithful servant is not approved in the sight of God. 3590
  • گفت لقمان سیدا پیش خدا ** بنده‌‌ی خاین نباشد مرتضا

  • Put us all to the test, O noble sir: give us our fill of hot water (to drink),
  • امتحان کن جمله‌‌مان را ای کریم ** سیرمان در ده تو از آب حمیم‌‌

  • And afterwards make us run into a great plain, thou being mounted and we on foot.
  • بعد از آن ما را به صحرایی کلان ** تو سواره ما پیاده می‌‌دوان‌‌

  • Then behold the evil-doer, (behold) the things that are done by Him who revealeth mysteries!”
  • آن گهان بنگر تو بد کردار را ** صنعهای کاشف الاسرار را

  • The master gave the servants hot water to drink, and they drank it in fear (of him).
  • گشت ساقی خواجه از آب حمیم ** مر غلامان را و خوردند آن ز بیم‌‌

  • Afterwards he was driving them into the plains, and those persons were running up and down. 3595
  • بعد از آن می‌‌راندشان در دشتها ** می‌‌دویدندی میان کشتها

  • From distress they began to vomit: the (hot) water was bringing up the fruit from them.
  • قی در افتادند ایشان از عنا ** آب می‌‌آورد ز یشان میوه‌‌ها

  • When Luqmán began to vomit from his navel (belly), there was coming up from within him (only) the pure water.
  • چون که لقمان را در آمد قی ز ناف ** می‌‌برآمد از درونش آب صاف‌‌

  • Inasmuch as Luqmán's wisdom can show forth this, then what must be the wisdom of the Lord of existence!
  • حکمت لقمان چو داند این نمود ** پس چه باشد حکمت رب الوجود

  • On the day when all the inmost thoughts shall be searched out, there will appear from you something latent, (the appearance of) which is not desired.
  • يوم تبلی، السرائر کلها ** بان منکم کامن لا یشتهی‌‌

  • When they shall be given hot water to drink, all the veils will be cut asunder (torn off) from that which is abhorred. 3600
  • چون سقوا ماء حمیما قطعت ** جملة الأستار مما أفظعت‌‌

  • The fire (of Hell) is made the torment of the infidels because fire is the (proper) test for stones.
  • نار از آن آمد عذاب کافران ** که حجر را نار باشد امتحان‌‌

  • How oft, how oft, have we spoken gently to our stony hearts, and they would not accept the counsel!
  • آن دل چون سنگ را ما چند چند ** نرم گفتیم و نمی‌‌پذرفت پند

  • For a bad wound the vein gets (requires) a bad (severe) remedy: the teeth of the dog are suitable for the donkey's head.
  • ریش بد را داروی بد یافت رگ ** مر سر خر را سزد دندان سگ‌‌

  • The wicked women to the wicked men is wisdom: the ugly is the mate and fitting (consort) for the ugly.
  • الخبیثات الخبیثین حکمت است ** زشت را هم زشت جفت و بابت است‌‌

  • Whatever, then, you wish to mate with, go, become absorbed by it, and assume its shape and qualities. 3605
  • پس تو هر جفتی که می‌‌خواهی برو ** محو و هم شکل و صفات او بشو

  • If you wish for the light, make yourself ready to receive the light; if you wish to be far (from God), become self-conceited and far;
  • نور خواهی مستعد نور شو ** دور خواهی خویش بین و دور شو

  • And if you wish (to find) a way out of this ruined prison, do not turn your head away from the Beloved, but bow in worship and draw nigh.
  • ور رهی خواهی ازین سجن خرب ** سر مکش از دوست و اسجد و اقترب‌‌

  • The remainder of the story of Zayd (and what he said) in answer to the Prophet, on whom be peace.
  • بقیه‌‌ی قصه‌‌ی زید در جواب رسول علیه السلام‌‌

  • This discourse hath no end. “Arise, O Zayd, and tie a shackle on the Buráq (steed) of thy rational spirit.
  • این سخن پایان ندارد خیز زید ** بر براق ناطقه بر بند قید

  • Since the rational spirit exposes faults, it is rending the curtains of concealment.
  • ناطقه چون فاضح آمد عیب را ** می‌‌دراند پرده‌‌های غیب را

  • Concealment is desired by God for awhile. Drive away this drummer, bar the road! 3610
  • غیب مطلوب حق آمد چند گاه ** این دهل‌‌زن را بران بر بند راه‌‌

  • Do not gallop, draw rein, ’tis better it (thy spirit) should be veiled; ’tis better that every one should be gladdened by his own fancy.
  • تک مران در کش عنان مستور به ** هر کس از پندار خود مسرور به‌‌

  • God is wishing that even His despairing ones should not avert their faces (refrain) from this worship (of Him).
  • حق همی‌‌خواهد که نومیدان او ** زین عبادت هم نگردانند رو

  • Even on the ground of a hope they become ennobled: for a few days (a short time) they are running at its stirrup (following Divine worship).
  • هم به اومیدی مشرف می‌‌شوند ** چند روزی در رکابش می‌‌دوند

  • He wishes that that mercy should shine upon all, on the evil and the good, because of the universality of His mercy.
  • خواهد آن رحمت بتابد بر همه ** بر بد و نیک از عموم مرحمه‌‌

  • God is wishing that every prince and captive should be hopeful and fearful and afraid. 3615
  • حق همی‌‌خواهد که هر میر و اسیر ** با رجا و خوف باشند و حذیر

  • This hope and fear are in the veil (separating the seen from the unseen), that they may be fostered behind this veil.
  • این رجا و خوف در پرده بود ** تا پس این پرده پرورده شود

  • When thou hast rent the veil, where are fear and hope? The might and majesty belonging to the Unseen are divulged.
  • چون دریدی پرده کو خوف و رجا ** غیب را شد کر و فری بر ملا

  • A young man on the bank of a river thought (to himself), “Our fisherman (here) is Solomon.
  • بر لب جو برد ظنی یک فتا ** که سلیمان است ماهی‌‌گیر ما

  • (But) if this is he, why is he alone and disguised? And if not, why has he the aspect of Solomon?”
  • گر وی است این از چه فرد است و خفی است ** ور نه سیمای سلیمانیش چیست‌‌

  • Thus thinking, he remained in two minds until Solomon (once more) became king and absolute ruler. 3620
  • اندر این اندیشه می‌‌بود او دو دل ** تا سلیمان گشت شاه و مستقل‌‌

  • The demon departed and fled from his (Solomon's) kingdom and throne: the sword of his fortune shed that devil's blood.
  • دیو رفت از ملک و تخت او گریخت ** تیغ بختش خون آن شیطان بریخت‌‌

  • He put the ring upon his finger, the hosts of demons and peris assembled.
  • کرد در انگشت خود انگشتری ** جمع آمد لشکر دیو و پری‌‌

  • The men came to look, amongst them he who had the fancy (that the fisherman was Solomon in disguise).
  • آمدند از بهر نظاره رجال ** در میانشان آن که بد صاحب خیال‌‌

  • When he saw the ring on his finger, his perplexity and doubt vanished all at once.
  • چون در انگشتش بدید انگشتری ** رفت اندیشه و تحری یک سری‌‌