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1134-1158

  • 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 the noble (prophets) 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).