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5
46-70

  • بط حرص آمد که نولش در زمین  ** در تر و در خشک می‌جوید دفین 
  • The duck is greed, for her bill is always in the ground, seeking what is buried in the wet and dry.

  • یک زمان نبود معطل آن گلو  ** نشنود از حکم جز امر کلوا 
  • That gullet (of hers) is never idle for a moment: it hearkens unto naught of the (Divine) ordinance save the command “Eat ye!”

  • هم‌چو یغماجیست خانه می‌کند  ** زود زود انبان خود پر می‌کند 
  • ’Tis like the looter who digs up (ravages) the house and very quickly fills his bag,

  • اندر انبان می‌فشارد نیک و بد  ** دانه‌های در و حبات نخود 
  • Cramming into the bag good and bad (indifferently), single pearls and chickpeas,

  • تا مبادا یاغیی آید دگر  ** می‌فشارد در جوال او خشک و تر  50
  • Cramming dry and wet into the sack, for fear lest another enemy should arrive.

  • وقت تنگ و فرصت اندک او مخوف  ** در بغل زد هر چه زودتر بی‌وقوف 
  • Time presses, the opportunity is small, he is terrified: without delay he heaves it under his arm as speedily as possible.

  • لیک مومن ز اعتماد آن حیات  ** می‌کند غارت به مهل و با انات 
  • But the true believer, from his confidence in that (Divine) Life, conducts his raid in a leisurely manner and with deliberation.

  • آمنست از فوت و از یاغی که او  ** می‌شناسد قهر شه را بر عدو 
  • He hath no fear of missing his chance or of the enemy, for he recognises the King's dominion over the enemy.

  • آمنست از خواجه‌تاشان دگر  ** که بیایندش مزاحم صرفه‌بر  55
  • He hath no fear of the other fellow-servants coming to jostle him and gain the advantage,

  • عدل شه را دید در ضبط حشم  ** که نیارد کرد کس بر کس ستم 
  • (For) he perceived the King's justice in restraining his followers so that none durst do violence to any one.

  • لاجرم نشتابد و ساکن بود  ** از فوات حظ خود آمن بود 
  • Consequently he does not hurry and is calm: he hath no fear of missing his (appointed) portion.

  • بس تانی دارد و صبر و شکیب  ** چشم‌سیر و مثرست و پاک‌جیب 
  • He hath much deliberation and patience and long-suffering; he is contented and unselfish and pure of heart,

  • کین تانی پرتو رحمان بود  ** وان شتاب از هزه‌ی شیطان بود 
  • For this deliberation is the ray of the Merciful (God), while that haste is from the impulse of the Devil,

  • زانک شیطانش بترساند ز فقر  ** بارگیر صبر را بکشد به عقر  60
  • Because the Devil frightens him (the greedy man) away from poverty and kills the beast of burden, patience, by stabbing.

  • از نبی بشنو که شیطان در وعید  ** می‌کند تهدیدت از فقر شدید 
  • Hear from the Qur’án that the Devil in menace is threatening thee with hard poverty,

  • تا خوری زشت و بری زشت و شتاب  ** نی مروت نی‌تانی نی ثواب 
  • That in haste thou mayst eat foul things and take foul things, (having in thee) no generosity, no deliberation, no merit acquired by good works.

  • لاجرم کافر خورد در هفت بطن  ** دین و دل باریک و لاغر زفت بطن 
  • Necessarily (therefore) the infidel takes his food in seven bowels: his religion and spirit are thin and lean, his belly fat.

  • در سبب ورود این حدیث مصطفی صلوات الله علیه که الکافر یاکل فی سبعة امعاء و المومن یاکل فی معا واحد 
  • Concerning the occasion of the coming of the Tradition of Mustafá (Mohammed), the blessings of God be upon him, that the infidel takes his food in seven bowels, while the true believer takes his food in one bowel.

  • کافران مهمان پیغامبر شدند  ** وقت شام ایشان به مسجد آمدند 
  • The infidels became the guests of the Prophet: they came to the mosque at eventide,

  • که آمدیم ای شاه ما اینجا قنق  ** ای تو مهمان‌دار سکان افق  65
  • Saying, “We have come here as visitors seeking hospitality, O King, O thou who art the entertainer of (all) the inhabitants of the world.

  • بی‌نواییم و رسیده ما ز دور  ** هین بیفشان بر سر ما فضل و نور 
  • We are destitute and have arrived from afar: hark, shed thy grace and light upon us!”

  • گفت ای یاران من قسمت کنید  ** که شما پر از من و خوی منید 
  • He said (to his Companions), “O my friends, divide (these guests amongst you), for ye are filled with me and with my nature.”

  • پر بود اجسام هر لشکر ز شاه  ** زان زنندی تیغ بر اعدای جاه 
  • The bodies of every army are filled with the King; hence they would draw the sword against (his) Majesty's enemies.

  • تو بخشم شه زنی آن تیغ را  ** ورنه بر اخوان چه خشم آید ترا 
  • ’Tis because of the King's anger you draw the sword; otherwise, what (cause of) anger have you against your brethren?

  • بر برادر بی‌گناهی می‌زنی  ** عکس خشم شاه گرز ده‌منی  70
  • (From) the reflexion of the King's anger you are striking your innocent brother with a mace of ten manns' weight.