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1
957-1006

  • رویش از غم زرد و هر دو لب کبود ** پس سلیمان گفت ای خواجه چه بود
  • His countenance pale with anguish and both lips blue. Then Solomon said, “Good sir, what is the matter?”
  • گفت عزراییل در من این چنین ** یک نظر انداخت پر از خشم و کین‌‌
  • He replied, “Azrael cast on me such a look, so full of wrath and hate.”
  • گفت هین اکنون چه می‌‌خواهی بخواه ** گفت فرما باد را ای جان پناه‌‌
  • “Come,” said the king, “what (boon) do you desire now? Ask (it)!” “O protector of my life,” said he, “command the wind,
  • تا مرا ز ینجا به هندستان برد ** بو که بنده کان طرف شد جان برد 960
  • To bear me from here to India. Maybe, when thy slave is come thither he will save his life.”
  • نک ز درویشی گریزانند خلق ** لقمه‌‌ی حرص و امل ز آنند خلق‌‌
  • Lo, the people are fleeing from poverty: hence are they a mouthful for (a prey to) covetousness and expectation.
  • ترس درویشی مثال آن هراس ** حرص و کوشش را تو هندستان شناس‌‌
  • The fear of poverty is like that (man's) terror: know thou that covetousness and striving are (like) India (in this tale).
  • باد را فرمود تا او را شتاب ** برد سوی قعر هندستان بر آب‌‌
  • He (Solomon) commanded the wind to bear him quickly over the water to the uttermost part of India.
  • روز دیگر وقت دیوان و لقا ** پس سلیمان گفت عزراییل را
  • Next day, at the time of conference and meeting, Solomon said to Azrael:
  • کان مسلمان را بخشم از چه چنان ** بنگریدی تا شد آواره ز خان‌‌ 965
  • “Didst thou look with anger on that Moslem in order that he might wander (as an exile) far from his home?”
  • گفت من از خشم کی کردم نظر ** از تعجب دیدمش در رهگذر
  • Azrael said, “When did I look (on him) angrily? I saw him as I passed by, (and looked at him) in astonishment,
  • که مرا فرمود حق که امروز هان ** جان او را تو به هندستان ستان‌‌
  • For God had commanded me, saying, ‘Hark, to-day do thou take his spirit in India.’
  • از عجب گفتم گر او را صد پر است ** او به هندستان شدن دور اندر است‌‌
  • From wonder I said (to myself), ‘(Even) if he has a hundred wings, ’tis a far journey for him to be in India (to-day).’”
  • تو همه کار جهان را همچنین ** کن قیاس و چشم بگشا و ببین‌‌
  • In like manner judge of all the affairs of this world and open your eye and see!
  • از که بگریزیم از خود ای محال ** از که برباییم از حق ای وبال‌‌ 970
  • From whom shall we flee? From ourselves? Oh, absurdity! From whom shall we take (ourselves) away? From God? Oh, crime!
  • باز ترجیح‌‌نهادن شیر جهد را بر توکل و فواید جهد را بیان کردن‌‌
  • How the lion again declared exertion to be superior to trust in God and expounded the advantages of exertion.
  • شیر گفت آری و لیکن هم ببین ** جهدهای انبیا و مومنین‌‌
  • “Yes,” said the lion; “but at the same time consider the exertions of the prophets and the true believers.
  • حق تعالی جهدشان را راست کرد ** آن چه دیدند از جفا و گرم و سرد
  • God, exalted is He, prospered their exertion and what they suffered of oppression and heat and cold.
  • حیله‌‌هاشان جمله حال آمد لطیف ** کل شی‌‌ء من ظریف هو ظریف‌‌
  • Their plans were excellent in all circumstances: everything done by a goodly man is goodly.
  • دامهاشان مرغ گردونی گرفت ** نقصهاشان جمله افزونی گرفت‌‌
  • Their snares caught the Heavenly bird, all their deficiencies turned to increment.”
  • جهد می‌‌کن تا توانی ای کیا ** در طریق انبیا و اولیا 975
  • O master, exert thyself so long as thou canst in (following) the way of the prophets and saints!
  • با قضا پنجه زدن نبود جهاد ** ز آن که این را هم قضا بر ما نهاد
  • Endeavour is not a struggle with Destiny, because Destiny itself has laid this (endeavour) upon us.
  • کافرم من گر زیان کرده ست کس ** در ره ایمان و طاعت یک نفس‌‌
  • I am an infidel if any one has suffered loss a single moment (while walking) in the way of faith and obedience.
  • سر شکسته نیست این سر را مبند ** یک دو روزک جهد کن باقی بخند
  • Your head is not broken: do not bandage this head. Exert yourself (in doing good works) for one or two little days (i.e. during this brief life), and laugh unto everlasting!
  • بد محالی جست کاو دنیا بجست ** نیک حالی جست کاو عقبی بجست‌‌
  • An evil resort sought he that sought this world; a good state sought he that sought the world to come.
  • مکرها در کسب دنیا بارد است ** مکرها در ترک دنیا وارد است‌‌ 980
  • Plots for gaining (the things of) this world are worthless, (but) plots for renouncing this world are inspired (by God).
  • مکر آن باشد که زندان حفره کرد ** آن که حفره بست آن مکری ست سرد
  • The (right) plot is that he (the prisoner) digs a hole in his prison (in order to escape); if he blocks up the hole, that is a foolish plot.
  • این جهان زندان و ما زندانیان ** حفره کن زندان و خود را وارهان‌‌
  • This world is the prison, and we are the prisoners: dig a hole in the prison and let yourself out!
  • چیست دنیا از خدا غافل بدن ** نی قماش و نقره و میزان و زن‌‌
  • What is this world? To be forgetful of God; it is not merchandise and silver and weighing-scales and women.
  • مال را کز بهر دین باشی حمول ** نعم مال صالح خواندش رسول‌‌
  • As regards the wealth that you carry for religion's sake, “How good is righteous wealth (for the righteous man)!” as the Prophet recited.
  • آب در کشتی هلاک کشتی است ** آب اندر زیر کشتی پشتی است‌‌ 985
  • Water in the boat is the ruin of the boat, (but) water underneath the boat is a support.
  • چون که مال و ملک را از دل براند ** ز آن سلیمان خویش جز مسکین نخواند
  • Since he cast out from his heart (the desire for) wealth and possessions, on that account Solomon did not call himself (by any name) but “poor.”
  • کوزه‌‌ی سر بسته اندر آب زفت ** از دل پر باد فوق آب رفت‌‌
  • The stoppered jar, (though) in rough water, floated on the water because of its wind-filled (empty) heart.
  • باد درویشی چو در باطن بود ** بر سر آب جهان ساکن بود
  • When the wind of poverty is within (any one), he rests at peace on the surface of the water of the world;
  • گر چه جمله‌‌ی این جهان ملک وی است ** ملک در چشم دل او لا شی است‌‌
  • Although the whole of this world is his kingdom, in the eye of his heart the kingdom is nothing.
  • پس دهان دل ببند و مهر کن ** پر کنش از باد کبر من لدن‌‌ 990
  • Therefore stopper and seal the mouth of your heart, and fill it with the wind of Divine Majesty.
  • جهد حق است و دوا حق است و درد ** منکر اندر نفی جهدش جهد کرد
  • Exertion is a reality, and medicine and disease are realities: the sceptic in his denial of exertion practised (and thereby affirmed) exertion.
  • مقرر شدن ترجیح جهد بر توکل‌‌
  • How the superiority of exertion to trust in God was established.
  • زین نمط بسیار برهان گفت شیر ** کز جواب آن جبریان گشتند سیر
  • The lion gave many proofs in this style, so that those necessitarians became tired of answering (him).
  • روبه و آهو و خرگوش و شغال ** جبر را بگذاشتند و قیل و قال‌‌
  • Fox and deer and hare and jackal abandoned (the doctrine of) necessity and (ceased from) disputation.
  • عهدها کردند با شیر ژیان ** کاندر این بیعت نیفتد در زیان‌‌
  • They made covenants with the furious lion, (ensuring) that he should incur no loss in this bargain,
  • قسم هر روزش بیاید بی‌‌جگر ** حاجتش نبود تقاضای دگر 995
  • (That) the daily ration should come to him without trouble, and that he should not need to make a further demand.
  • قرعه بر هر که فتادی روز روز ** سوی آن شیر او دویدی همچو یوز
  • Day by day the one on whom the lot fell would run to the lion as (swiftly as) a cheetah.
  • چون به خرگوش آمد این ساغر به دور ** بانگ زد خرگوش کاخر چند جور
  • When this cup (of death) came round to the hare, the hare cried out, “Why, how long (are we to endure this) injustice?”
  • انکار کردن نخجیران بر خرگوش در تاخیر رفتن بر شیر
  • How the beasts of chase blamed the hare for his delay in going to the lion.
  • قوم گفتندش که چندین گاه ما ** جان فدا کردیم در عهد و وفا
  • The company (of beasts) said to him: “All this time we have sacrificed our lives in troth and loyalty.
  • تو مجو بد نامی ما ای عنود ** تا نرنجد شیر رو رو زود زود
  • Do not thou seek to give us a bad name, O rebellious one! Lest the lion be aggrieved, go, go! Quick! Quick!”
  • جواب گفتن خرگوش نخجیران را
  • How the hare answered the beasts.
  • گفت ای یاران مرا مهلت دهید ** تا به مکرم از بلا بیرون جهید 1000
  • “O friends,” said he, “grant me a respite, that by my cunning ye may escape from calamity,
  • تا امان یابد به مکرم جانتان ** ماند این میراث فرزندانتان‌‌
  • That by my cunning your lives may be saved and this (safety) remain as a heritage to your children.”
  • هر پیمبر امتان را در جهان ** همچنین تا مخلصی می‌‌خواندشان‌‌
  • After this manner every prophet in the world used to call the peoples to a place of deliverance,
  • کز فلک راه برون شو دیده بود ** در نظر چون مردمک پیچیده بود
  • For he has seen the way to escape from the celestial sphere (the world of Time), (though) in (their) sight he was contracted (despicable) like the pupil of the eye.
  • مردمش چون مردمک دیدند خرد ** در بزرگی مردمک کس ره نبرد
  • Men regarded him as small like the pupil: none attained to (understanding of) the (real) greatness (worth) of the pupil.
  • اعتراض نخجیران بر سخن خرگوش‌‌
  • How the beasts objected to the proposal of the hare.
  • قوم گفتندش که ای خر گوش دار ** خویش را اندازه‌‌ی خرگوش دار 1005
  • The company (of beasts) said to him: “O donkey, listen (to us)! Keep thyself within the measure of a hare!
  • هین چه لاف است این که از تو بهتران ** در نیاوردند اندر خاطر آن‌‌
  • Eh, what brag is this—(an idea) which thy betters never brought into their minds?