که چه می‌کردم چه می‌دیدم درین ** خل ز عکس حرص بنمود انگبین

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).

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.”