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
Imagination occurs (only) at the time when that (object of desire) is hidden: this searching is after the unseen.3625
وهم آن گاه است کان پوشیده است ** این تحری از پی نادیده است
Whilst he was absent, fancy waxed strong in his breast: as soon as he was present, his fancy departed.
شد خیال غایب اندر سینه زفت ** چون که حاضر شد خیال او برفت
If the radiant sky is not without rain, neither is the dark earth without vegetation.
گر سمای نور بی‌‌باریده نیست ** هم زمین تار بی‌‌بالیده نیست
(God said), “I want (what is signified by the words) they believe in the unseen: on that account I have shut the window of the fleeting world.