نیم لحظه مدرکاتم شام و غدو ** هیچ خالی نیست زین اثبات و محو 3335
Never for (even) half a wink at eve or morn are my ideas exempt from this (process of) imprinting (on the mind) and obliterating.
کوزه‌گر با کوزه باشد کارساز ** کوزه از خود کی شود پهن و دراز
The potter works at the pot to fashion it: how should the pot become broad and long of itself?
چوب در دست دروگر معتکف ** ورنه چون گردد بریده و متلف
The wood is kept constantly in the carpenter's hand: else how should it be hewn and put into right shape?
جامه اندر دست خیاطی بود ** ورنه از خود چون بدوزد یا درد
The garment (while being made) is in the hands of a tailor: else how should it sew and cut of itself?
مشک با سقا بود ای منتهی ** ورنه از خود چون شود پر یا تهی
The water-skin is with the water-carrier, O adept: else how should it become full or empty by itself?
هر دمی پر می‌شوی تی می‌شوی ** پس بدانک در کف صنع ویی 3340
You are being filled and emptied at every moment: know, then, that you are in the hand of His working.
چشم‌بند از چشم روزی کی رود ** صنع از صانع چه سان شیدا شود
On the Day when the eye-bandage falls from the eye, how madly will the work be enamoured of the Worker!
چشم‌داری تو به چشم خود نگر ** منگر از چشم سفیهی بی‌خبر
(If) you have an eye, look with your own eye: do not look through the eye of an ignorant fool.
گوش داری تو به گوش خود شنو ** گوش گولان را چرا باشی گرو
(If) you have an ear, hearken with your own ear: why be dependent on the ears of blockheads?
بی ز تقلیدی نظر را پیشه کن ** هم برای عقل خود اندیشه کن
Make a practice of seeing (for yourself) without blindly following any authority: think in accordance with the view of your own reason.
دیدن خوارزمشاه رحمه الله در سیران در موکب خود اسپی بس نادر و تعلق دل شاه به حسن و چستی آن اسپ و سرد کردن عمادالملک آن اسپ را در دل شاه و گزیدن شاه گفت او را بر دید خویش چنانک حکیم رحمةالله علیه در الهی‌نامه فرمود چون زبان حسد شود نخاس یوسفی یابی از گزی کرباس از دلالی برادران یوسف حسودانه در دل مشتریان آن چندان حسن پوشیده شد و زشت نمودن گرفت کی و کانوا فیه من الزاهدین
How the Khwárizmsháh, may God have mercy upon him, while riding for pleasure, saw an exceedingly fine horse in his cavalcade; and how the king's heart fell in love with the beauty and elegance of the horse; and how the ‘Imádu ’l-Mulk caused the horse to appear undesirable to the king; and how the king preferred his (the ‘Imádu ’l-Mulk's) word to his own sight, as the Hakím (Saná’í), may God have mercy upon him, has said in the Iláhí-náma: “When the tongue of envy turns slave-dealer (salesman), you may get a Joseph for an ell of linen.” Owing to the envious feelings of Joseph's brethren when they acted as brokers (in selling him), (even) such a great beauty (as his) was veiled from the heart (perception) of the buyers and he began to seem ugly (to them), for “they (his brethren) were setting little value on him.”
بود امیری را یکی اسپی گزین ** در گله‌ی سلطان نبودش یک قرین 3345
A certain Amír had a fine horse: there was no equal to it in the Sultan's troop.
او سواره گشت در موکب به گاه ** ناگهان دید اسپ را خوارزمشاه
Early (one morning) he rode out in the royal cavalcade: suddenly the Khwárizmsháh observed the horse.
چشم شه را فر و رنگ او ربود ** تا به رجعت چشم شه با اسپ بود
Its beauty and colour enraptured the king's eye: till his return (home) the king's eye was following the horse.
بر هر آن عضوش که افکندی نظر ** هر یکش خوشتر نمودی زان دگر
On whichever limb he let his gaze fall, each seemed to him more pleasing than the other.
غیر چستی و گشی و روحنت ** حق برو افکنده بد نادر صفت
Besides elegance and beauty and spiritedness, God had bestowed on it (other) exquisite qualities.
پس تجسس کرد عقل پادشاه ** کین چه باشد که زند بر عقل راه 3350
Then the king's mind sought to discover what it could be that waylaid (and overpowered) his reason,
چشم من پرست و سیرست و غنی ** از دو صد خورشید دارد روشنی
Saying, “My eye is full and satisfied and wanting naught: it is illumined by two hundred suns.
ای رخ شاهان بر من بیذقی ** نیم اسپم در رباید بی حقی
Oh, the rook of (other) kings is (but) a pawn in my sight, (and yet) a demi-horse enraptures me without any justification.
جادوی کردست جادو آفرین ** جذبه باشد آن نه خاصیات این
The Creator of witchery has bewitched me: ’tis a (Divine) attraction (exerted upon me), not the peculiar virtues of this (horse).”
فاتحه خواند و بسی لا حول کرد ** فاتحه‌ش در سینه می‌افزود درد
He recited the Fátiha and uttered many a lá hawl, (but) the Fátiha (only) increased the passion in his breast,
زانک او را فاتحه خود می‌کشید ** فاتحه در جر و دفع آمد وحید 3355
Because the Fátiha itself was drawing him on: the Fátiha is unique in drawing on (good) and averting (evil).
گر نماید غیر هم تمویه اوست ** ور رود غیر از نظر تنبیه اوست
If (aught) other (than God) appear (to you), ’tis (the effect of) His illusion; and if (all) other (than God) vanish from sight, ’tis (the effect of) His awakening (you to the reality).
پس یقین گشتش که جذبه زان سریست ** کار حق هر لحظه نادر آوریست
Then it became certain to him (the king) that the attraction was from Yonder: the action of God is producing marvels at every moment.
اسپ سنگین گاو سنگین ز ابتلا ** می‌شود مسجود از مکر خدا
Because of the (Divine) probation a stone horse (or) a stone cow becomes, through God's deception, an object of worship.
پیش کافر نیست بت را ثانیی ** نیست بت را فر و نه روحانیی
In the eyes of the infidel (idolater) the idol has no second (is without parallel), (though) the idol has neither glory nor spirituality.
چست آن جاذب نهان اندر نهان ** در جهان تابیده از دیگر جهان 3360
What is the attracting power, hidden in the hidden most, that shines forth in this world from (its source in) the other world?
عقل محجوبست و جان هم زین کمین ** من نمی‌بینم تو می‌توانی ببین
The intellect is barred, and the spirit also, from (access to) this ambush; I cannot see it: see it (if) you can!
چونک خوارمشه ز سیران باز گشت ** با خواص ملک خود هم‌راز گشت
When the Khwárizmsháh returned from his ride, he conferred with the nobles of his kingdom.
پس به سرهنگان بفرمود آن زمان ** تا بیارند اسپ را زان خاندان
Then he immediately ordered the officers to fetch the horse from that (Amír's) household.
هم‌چو آتش در رسیدند آن گروه ** هم‌چو پشمی گشت امیر هم‌چو کوه
(Quick) as fire, the party (of officers) arrived (there): the Amír who was like a mountain (in pride and stubbornness) became (soft and weak) as a piece of wool
جانش از درد و غبین تا لب رسید ** جز عمادالملک زنهاری ندید 3365
He almost expired from the anguish and defraudment: he saw no (means of) protection except the ‘Imádu ’l-Mulk;
که عمادالملک بد پای علم ** بهر هر مظلوم و هر مقتول غم
For the ‘Imádu ’l-Mulk was the foot of the banner to which every victim of injustice and every one stricken by distress would flock for refuge.
محترم‌تر خود نبد زو سروری ** پیش سلطان بود چون پیغامبری
In sooth there was no chief more revered than he: in the eyes of the Sultan he was like a prophet.
بی‌طمع بود او اصیل و پارسا ** رایض و شب‌خیز و حاتم در سخا
He was unambitious, strong-minded, devout, ascetic, one who kept vigils and was (like) Hátim in generosity;
بس همایون‌رای و با تدبیر و راد ** آزموده رای او در هر مراد
Very felicitous in judgement, endowed with foresight, and sage: his judgement had been proved in everything that he sought to attain.
هم به بذل جان سخی و هم به مال ** طالب خورشید غیب او چون هلال 3370
(He was) generous both in self-sacrifice and in sacrificing wealth: (he was) always seeking the Sun of the invisible world, like the new-moon.
در امیری او غریب و محتبس ** در صفات فقر وخلت ملتبس
In his (worldly) princedom he felt strange and embarrassed: he was clad (inwardly) in the attributes of (spiritual) poverty and love (of God).
بوده هر محتاج را هم‌چون پدر ** پیش سلطان شافع و دفع ضرر
He was like a father to every one in need: before the Sultan he was an intercessor and the means of averting harm.
مر بدان را ستر چون حلم خدا ** خلق او بر عکس خلقان و جدا
To the wicked he was a covering (to palliate their offences), like the clemency of God: his nature was opposite to (that of other) created beings and apart (from theirs).
بارها می‌شد به سوی کوه فرد ** شاه با صد لابه او را دفع کرد
Many a time he would have gone alone to the mountains (in order to seclude himself), (but) the Sultan prevented (dissuaded) him by (making) a hundred humble entreaties.
هر دم ار صد جرم را شافع شدی ** چشم سلطان را ازو شرم آمدی 3375
If at every moment he had interceded for a hundred sins, the Sultan's eye would have been abashed before him.
رفت او پیش عماد الملک راد ** سر برهنه کرد و بر خاک اوفتاد
He (the Amír) went to the noble ‘Imádu ’l-Mulk: he bared his head and fell on the ground,
که حرم با هر چه دارم گو بگیر ** تا بگیرد حاصلم را هر مغیر
Saying, “Let him (the king) take my harem together with all that I possess! Let any raider seize my (entire) revenue!
این یکی اسپست جانم رهن اوست ** گر برد مردم یقین ای خیردوست
(But) there is this one horse—my soul is devoted to it: if he take it, I will surely die, O lover of good.
گر برد این اسپ را از دست من ** من یقین دانم نخواهم زیستن
If he take this horse out of my hands, I know for certain that I shall not live (long).
چون خدا پیوستگیی داده است ** بر سرم مال ای مسیحا زود دست 3380
Since God has bestowed (on thee) a (spiritual) connexion (with Himself), stroke my head at once with thy hand, O Messiah!
از زن و زر و عقارم صبر هست ** این تکلف نیست نی تزویریست
I can bear the loss of my women and gold and estates: this is not pretence nor is it an imposture.
اندرین گر می‌نداری باورم ** امتحان کن امتحان گفت و قدم
If thou dost not believe me in this (matter), try me, try me in word and deed!”
آن عمادالملک گریان چشم‌مال ** پیش سلطان در دوید آشفته‌حال
Weeping and wiping his eyes, the ‘Imádu ’l-Mulk ran, with agitated mien, into the presence of the Sultan.
لب ببست و پیش سلطان ایستاد ** راز گویان با خدا رب العباد
He closed his lips and stood before the Sultan, communing with God the Lord of (all) His slaves.