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4
1130-1179

  • 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.
  • پس تفحص کرد کین سعی کی بود ** شاه را اهلیت من کی نمود
  • Then he made inquiry, saying, “Whose work was this? Who declared my merit to the king?”
  • پس بگفتندش فلان‌الدین وزیر ** آن حسن نام و حسن خلق و ضمیر
  • So they told him, “(It was) —— al-Dín, the vizier, he whose name is Hasan and whose disposition and heart are good (hasan).”
  • در ثنای او یکی شعری دراز ** بر نبشت و سوی خانه رفت باز
  • He wrote a long poem in praise of him (the vizier) and returned home.
  • بی‌زبان و لب همان نعمای شاه ** مدح شه می‌کرد و خلعتهای شاه 1165
  • Without tongue or lip (mutely) that bounty of the king was praising the king and the gifts of honour bestowed by him.
  • باز آمدن آن شاعر بعد چند سال به امید همان صله و هزار دینار فرمودن بر قاعده‌ی خویش و گفتن وزیر نو هم حسن نام شاه را کی این سخت بسیارست و ما را خرجهاست و خزینه خالیست و من او را بده یک آن خشنود کنم
  • How after several years the poet came back in the hope of (receiving) the same reward, and how the king according to his custom ordered a thousand dinars to be given to him, and how the new vizier, who was also named Hasan, said to the king, "This is very much: we have (great) expenses and the treasury is empty, and I will satisfy him with a tenth of that (sum)."
  • بعد سالی چند بهر رزق و کشت ** شاعر از فقر و عوز محتاج گشت
  • After some years the poet, on account of poverty and destitution, became in need for daily bread and seed-produce (the means of livelihood).
  • گفت وقت فقر و تنگی دو دست ** جست و جوی آزموده بهترست
  • He said, “At the time of poverty and close-handedness (want), it is better to seek out one who has been tried.
  • درگهی را که آزمودم در کرم ** حاجت نو را بدان جانب برم
  • The court which I have tried in regard to generosity—I will carry the new request to the same quarter.”
  • معنی الله گفت آن سیبویه ** یولهون فی الحوائج هم لدیه
  • That (celebrated) Síbawayh said (that) the meaning of (the name) Alláh (is that) they (His worshippers) take refuge (yawlahúna) with Him in (all) their needs.
  • گفت الهنا فی حوائجنا الیک ** والتمسناها وجدناها لدیک 1170
  • He said, “We have repaired for succour (alihná) unto Thee in our needs and have sought them (and) found them with Thee.”
  • صد هزاران عاقل اندر وقت درد ** جمله نالان پیش آن دیان فرد
  • In the hour of affliction hundreds of thousands of intelligent persons are all crying (for help) before that unique Judge.
  • هیچ دیوانه‌ی فلیوی این کند ** بر بخیلی عاجزی کدیه تند
  • Would any mad fool do this, (namely), continue to beg of a miser incapable (of liberality)?
  • گر ندیدندی هزاران بار بیش ** عاقلان کی جان کشیدندیش پیش
  • Unless the intelligent had experienced (God's beneficence) more than a thousand times, how should they have betaken themselves to Him?
  • بلک جمله‌ی ماهیان در موجها ** جمله‌ی پرندگان بر اوجها
  • Nay, all the fish in the waves (of the sea), all the birds in the lofty regions (of the sky),
  • پیل و گرگ و حیدر اشکار نیز ** اژدهای زفت و مور و مار نیز 1175
  • The elephant and the wolf and also the hunting lion, the huge dragon and also the ant and the snake,
  • بلک خاک و باد و آب و هر شرار ** مایه زو یابند هم دی هم بهار
  • Nay, earth and wind (air) and water and every spark (of fire) gain subsistence from Him both in December (winter) and spring.
  • هر دمش لابه کند این آسمان ** که فرو مگذارم ای حق یک زمان
  • This heaven is making entreaty unto Him incessantly—“Do not forsake me, O God, for a single moment!
  • استن من عصمت و حفظ تو است ** جمله مطوی یمین آن دو دست
  • Thy safeguarding and protection (of me) is my pillar (support): all (of me) is enfolded in the might of those two Hands.”
  • وین زمین گوید که دارم بر قرار ** ای که بر آبم تو کردستی سوار
  • And this earth says, “Preserve me, O Thou who hast caused me to ride upon the water.”