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هر جمادی با نبی افسانه‌گو ** کعبه با حاجی گواه و نطق‌خو
- Every inanimate thing tells a tale to the Prophet: the Ka‘ba testifies to the pilgrim and is eloquent (on his behalf).
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بر مصلی مسجد آمد هم گواه ** کو همی‌آمد به من از دور راه 4290
- The mosque, too, bears witness to him who performs the ritual prayer, saying, “He came a long way to (visit) me.”
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با خلیل آتش گل و ریحان و ورد ** باز بر نمرودیان مرگست و درد
- The fire is (like) flowers and sweet basils and roses to (one like) Khalíl (Abraham); to those like Nimrod, on the contrary, it is death and anguish.
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بارها گفتیم این را ای حسن ** می‌نگردم از بیانش سیر من
- We have said this many a time, O Hasan: I will never be weary of setting it forth.
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بارها خوردی تو نان دفع ذبول ** این همان نانست چون نبوی ملول
- Many a time have you eaten bread to prevent (yourself from) getting thin: ’tis the same bread: why are not you surfeited?
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در تو جوعی می‌رسد تو ز اعتلال ** که همی‌سوزد ازو تخمه و ملال
- (Because), in normal health, a new hunger comes to you, by which indigestion and satiety are consumed.
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هرکه را درد مجاعت نقد شد ** نو شدن با جزو جزوش عقد شد 4295
- When one actually feels the pangs of hunger, a (sense of) refreshment is associated with every part (of the body).
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لذت از جوعست نه از نقل نو ** با مجاعت از شکر به نان جو
- The pleasure (of eating) is (derived) from hunger, not from new dessert (viands): hunger makes barley-bread more delicious than sugar.
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پس ز بی‌جوعیست وز تخمه‌ی تمام ** آن ملالت نه ز تکرار کلام
- That weariness, then, is caused by lack of hunger (ardour) and complete (spiritual) indigestion, not by repetition of the discourse.
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چون ز دکان و مکاس و قیل و قال ** در فریب مردمت ناید ملال
- How is it that you are not weary of your shop and of haggling and disputing in order to cheat people?