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1112-1161

  • تو ز خود کی گم شوی از خوش‌خصال ** چونک عین تو ترا شد ملک و مال
  • How wilt thou lose thyself, O man with goodly qualities, when thy Essence has become thy kingdom and riches?
  • بقیه‌ی عمارت کردن سلیمان علیه‌السلام مسجد اقصی را به تعلیم و وحی خدا جهت حکمتهایی کی او داند و معاونت ملایکه و دیو و پری و آدمی آشکارا
  • The rest of the story of Solomon, on whom be peace: how he built the Farther Mosque (the Temple of Solomon) by instruction and inspiration from God, (given to him) for wise purposes which He (only) knows; and how angels, demons, genies, and men lent visible aid.
  • ای سلیمان مسجد اقصی بساز ** لشکر بلقیس آمد در نماز
  • (God said) “O Solomon, build the Farther Mosque, the army of Bilqís has come into (has adopted) the (ritual) prayer.”
  • چونک او بنیاد آن مسجد نهاد ** جن و انس آمد بدن در کار داد
  • When he laid the foundation of that Mosque, genies and men came and threw themselves into the work,
  • یک گروه از عشق و قومی بی‌مراد ** هم‌چنانک در ره طاعت عباد 1115
  • One party from love, and another company unwillingly, just as God’s servants (do) in the way of obedience (to Him).
  • خلق دیوانند و شهوت سلسله ** می‌کشدشان سوی دکان و غله
  • The folk (of the world) are (like) demons, and desire is the chain dragging them to shop and crops.
  • هست این زنجیر از خوف و وله ** تو مبین این خلق را بی‌سلسله
  • This chain is (the result) of being afraid (of poverty) and crazed (with worldliness): do not regard these folk as unchained.
  • می‌کشاندشان سوی کسب و شکار ** می‌کشاندشان سوی کان و بحار
  • It drags them to earning and hunting; it drags them to the mine and the seas.
  • می‌کشدشان سوی نیک و سوی بد ** گفت حق فی جیدها حبل المسد
  • It drags them to good and to evil: God hath said, “On her neck a cord of palm-fibre.
  • قد جعلنا الحبل فی اعناقهم ** واتخذنا الحبل من اخلاقهم 1120
  • We have put the cordon their necks: We have made the cord (to consist) of their natural dispositions.
  • لیس من مستقذر مستنقه ** قط الا طایره فی عنقه
  • There is none ever, (be he) defiled or (be he) recovered (from foul disease), but his fortune is on his neck
  • حرص تو در کار بد چون آتشست ** اخگر از رنگ خوش آتش خوشست
  • Your greed for evil-doing is like fire: the live coal (the evil deed) is (made) pleasing by the fire’s pleasing hue.
  • آن سیاهی فحم در آتش نهان ** چونک آتش شد سیاهی شد عیان
  • The blackness of the coal is hidden in the fire: when the fire is gone, the blackness becomes evident.
  • اخگر از حرص تو شد فحم سیاه ** حرص چون شد ماند آن فحم تباه
  • By your greed the black coal is made live: when the greed is gone, that vicious coal remains.
  • آن زمان آن فحم اخگر می‌نمود ** آن نه حسن کار نار حرص بود 1125
  • At that (former) time the coal appeared to be live; that was not (owing to) the goodness of (your) action: it was (owing to) the fire of greed.
  • حرص کارت را بیاراییده بود ** حرص رفت و ماند کار تو کبود
  • Greed had embellished your action: greed departed, and your action was left in squalor
  • غوله‌ای را که بر آرایید غول ** پخته پندارد کسی که هست گول
  • (Only) one who is foolish will think ripe (and sweet) the ghawla which the ghouls deck out (describe as being attractive).
  • آزمایش چون نماید جان او ** کند گردد ز آزمون دندان او
  • When his soul makes trial (of it), its teeth are blunted by the experiment.
  • از هوس آن دام دانه می‌نمود ** عکس غول حرص و آن خود خام بود
  • From vain desire, the reflexion (distorting influence) of the ghoul, (which is) greed, was causing the trap to appear a (delicious) berry, though in truth it was unripe.
  • حرص اندر کار دین و خیر جو ** چون نماند حرص باشد نغزرو 1130
  • Seek greed (seek to be eager) in the practice of religion and in good works: they are (still) beautiful, (even) when the greed (eagerness) remains not.
  • خیرها نغزند نه از عکس غیر ** تاب حرص ار رفت ماند تاب خیر
  • Good works are beautiful (in themselves), not through the re flexion of any other thing: if the glow of greed is gone, the glow of good remains;
  • تاب حرص از کار دنیا چون برفت ** فحم باشد مانده از اخگر بتفت
  • (But) when the glow of greed is gone from worldly work, of the red-hot coal (only) the black ashes are left.
  • کودکان را حرص می‌آرد غرار ** تا شوند از ذوق دل دامن‌سوار
  • Folly excites greed (for amusement) in children, so that from gleefulness of heart they ride a cock-horse
  • چون ز کودک رفت آن حرص بدش ** بر دگر اطفال خنده آیدش
  • When that evil greed of his is gone from the child, he begins to laugh at the other children,
  • که چه می‌کردم چه می‌دیدم درین ** خل ز عکس حرص بنمود انگبین 1135
  • Saying, “What was I doing? What was I seeing in this?” From the reflexion of greed the vinegar appeared to be honey.
  • آن بنای انبیا بی حرص بود ** زان چنان پیوسته رونقها فزود
  • That edifice of the prophets was (raised) without greed (self- interest); hence the splendours (of its renown) increased so uninterruptedly.
  • ای بسا مسجد بر آورده کرام ** لیک نبود مسجد اقصاش نام
  • Oh, many a mosque have (worldly) magnates erected, but “the Farther mosque” is not its name.
  • کعبه را که هر دمی عزی فزود ** آن ز اخلاصات ابراهیم بود
  • The grandeur which at every moment accrued to the Ka’ba— that (grandeur) was (derived) from the acts done in pure de voti on by Abraham.
  • فضل آن مسجد خاک و سنگ نیست ** لیک در بناش حرص و جنگ نیست
  • The excellence of that mosque (which the prophets build) is not from earth and stone, but (because) there is no greed or enmity in its builder.
  • نه کتبشان مثل کتب دیگران ** نی مساجدشان نی کسب وخان و مان 1140
  • Their Books are not as the books of others, nor their mosques nor their means of livelihood nor their houses and homes,
  • نه ادبشان نه غضبشان نه نکال ** نه نعاس و نه قیاس و نه مقال
  • Nor their observance of respect nor their anger nor their chastisement nor their slumber nor their reasoning nor their discourse.
  • هر یکیشان را یکی فری دگر ** مرغ جانشان طایر از پری دگر
  • To each one of them belongs a different glory: (in each of them) the bird, their spirit, flies with a different wing.
  • دل همی لرزد ز ذکر حالشان ** قبله‌ی افعال ما افعالشان
  • The heart is trembling at mention of their (high) estate: their actions are the qibla (to which we turn for guidance) of our actions.
  • مرغشان را بیضه‌ها زرین بدست ** نیم‌شب جانشان سحرگه بین شدست
  • The eggs laid by their bird (spirit) are golden: at midnight their spirit hath beheld the dawn.
  • هر چه گویم من به جان نیکوی قوم ** نقص گفتم گشته ناقص‌گوی قوم 1145
  • Whatsoever I say with (all) my soul in praise of the company (of the prophets), I have depreciated (them): I have become a disparager of the company.
  • مسجد اقصی بسازید ای کرام ** که سلیمان باز آمد والسلام
  • O ye noble. (seekers of God), build “the Farther Mosque,” for Solomon hath returned—and peace (be with you)!
  • ور ازین دیوان و پریان سر کشند ** جمله را املاک در چنبر کشند
  • And if the demons and genies refuse this (service)’, the angels will drag them all into bondage.
  • دیو یک دم کژ رود از مکر و زرق ** تازیانه آیدش بر سر چو برق
  • (If) the demon once make a false step on account of deceit and hypocrisy, the whip comes (down) on his head like lightning.
  • چون سلیمان شو که تا دیوان تو ** سنگ برند از پی ایوان تو
  • Become like Solomon, in order that thy demons may hew stone for thy palace.
  • چون سلیمان باش بی‌وسواس و ریو ** تا ترا فرمان برد جنی و دیو 1150
  • Be devoid, like Solomon, of thoughts which tempt to evil-doing and of fraud, that genie and demon may obey thy command.
  • خاتم تو این دلست و هوش دار ** تا نگردد دیو را خاتم شکار
  • This heart is thy seal—and take heed lest the seal fall a prey to the demon!
  • پس سلیمانی کند بر تو مدام ** دیو با خاتم حذر کن والسلام
  • (For) then the demon possessing the seal will always exercise the sway of Solomon over thee: beware (of him), and peace (be with thee)!
  • آن سلیمانی دلا منسوخ نیست ** در سر و سرت سلیمانی کنیست
  • O heart, that sway of Solomon is not abrogated : in thy head and inmost consciousness is one that exercises the sway of Solomon.
  • دیو هم وقتی سلیمانی کند ** لیک هر جولاهه اطلس کی تند
  • The demon too exercises the sway of Solomon for a time, but how should every weaver weave satin?
  • دست جنباند چو دست او ولیک ** در میان هر دوشان فرقیست نیک 1155
  • He (the weaver of common cloth) moves his hand like his (the satin-weaver’s) hand, but there is a good difference between the two of them:
  • قصه‌ی شاعر و صله دادن شاه و مضاعف کردن آن وزیر بوالحسن نام
  • Story of the poet and how the king gave him a reward and how the vizier, whose name was Bu ’l-Hasan, made it many times greater.
  • شاعری آورد شعری پیش شاه ** بر امید خلعت و اکرام و جاه
  • A poet brought a poem before the king in hope of (receiving) robes of honour and bounty and rank.
  • شاه مکرم بود فرمودش هزار ** از زر سرخ و کرامات و نثار
  • The king was munificent: he ordered him (to receive) a thousand (dinars) of red gold and bounties and largesse.
  • پس وزیرش گفت کین اندک بود ** ده هزارش هدیه وا ده تا رود
  • Then the vizier said to him, “This is (too) little: bestow (on him) a gift of ten thousand (dinars), that he may depart (satisfied).
  • از چنو شاعر نس از تو بحردست ** ده هزاری که بگفتم اندکست
  • From a poet like him intellect (displays itself); from thee, whose hand is like the ocean (in bounty), the (sum of) ten thousand (dinars) which I mentioned is little.”
  • فقه گفت آن شاه را و فلسفه ** تا برآمد عشر خرمن از کفه 1160
  • He argued and reasoned with the king until the tithe on the threshed grain was made up out of the unthreshed ears of corn (which remain on the threshing-floor).
  • ده هزارش داد و خلعت درخورش ** خانه‌ی شکر و ثنا گشت آن سرش
  • He (the king) gave him the ten thousand (dinars) and the robes of honour suitable to him: his head became a house of thanksgiving and praise.