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  • شهر را بگذاشت و آن سوی رای کرد  ** قصد جست و جوی آن هیهای کرد 
  • He left the city and resolved (to go) in that direction: he set out to investigate (the cause of) those shrill cries.

  • پرس پرسان می‌شد اندر افتقاد  ** چیست این غم بر که این ماتم فتاد 
  • He went along, asking many questions in his search—“What is this sorrow? Whose death has occasioned this mourning?

  • این رئیس زفت باشد که بمرد  ** این چنین مجمع نباشد کار خرد  785
  • It must be a great personage who has died: such a concourse is no small affair.

  • نام او و القاب او شرحم دهید  ** که غریبم من شما اهل دهید 
  • Inform me of his name and titles, for I am a stranger and ye belong to the town.

  • چیست نام و پیشه و اوصاف او  ** تا بگویم مرثیه ز الطاف او 
  • What is his name and profession and character? (Tell me) in order that I may compose an elegy on his gracious qualities.

  • مرثیه سازم که مرد شاعرم  ** تا ازینجا برگ و لالنگی برم 
  • I will make an elegy—for I am a poet—that I may carry away from here some provision and morsels of food.”

  • آن یکی گفتش که هی دیوانه‌ای  ** تو نه‌ای شیعه عدو خانه‌ای 
  • “Eh,” said one (of them), “are you mad? You are not a Shí‘ite, you are an enemy of the (Holy) Family.

  • روز عاشوار نمی‌دانی که هست  ** ماتم جانی که از قرنی بهست  790
  • Don't you know that the Day of ‘Áshúrá is (a day of) mourning for a single soul that is more excellent than a (whole) generation?

  • پیش مومن کی بود این غصه خوار  ** قدر عشق گوش عشق گوشوار 
  • How should this anguish (tragedy) be lightly esteemed by the true believer? Love for the ear-ring is in proportion to love for the ear.

  • پیش مومن ماتم آن پاک‌روح  ** شهره‌تر باشد ز صد طوفان نوح 
  • In the true believer's view the mourning for that pure spirit is more celebrated than a hundred Floods of Noah.”

  • نکته گفتن آن شاعر جهت طعن شیعه حلب 
  • The poet's subtle discourse in criticism of the Shí‘ites of Aleppo.

  • گفت آری لیک کو دور یزید  ** کی بدست این غم چه دیر اینجا رسید 
  • “Yes,” said he; “but where (in relation to our time) is the epoch of Yazíd? When did this grievous tragedy occur? How late has (the news of) it arrived here!

  • چشم کوران آن خسارت را بدید  ** گوش کران آن حکایت را شنید 
  • The eyes of the blind have seen that loss, the ears of the deaf have heard that story.

  • خفته بودستید تا اکنون شما  ** که کنون جامه دریدیت از عزا  795
  • Have ye been asleep till now, that (only) now ye have rent your garments in mourning?

  • پس عزا بر خود کنید ای خفتگان  ** زانک بد مرگیست این خواب گران 
  • Then, O sleepers, mourn for yourselves, for this heavy slumber is an evil death.

  • روح سلطانی ز زندانی بجست  ** جامه چه درانیم و چون خاییم دست 
  • A royal spirit escaped from a prison: why should we rend our garments and how should we gnaw our hands?

  • چونک ایشان خسرو دین بوده‌اند  ** وقت شادی شد چو بشکستند بند 
  • Since they were monarchs of the (true) religion, ’twas the hour of joy (for them) when they broke their bonds.

  • سوی شادروان دولت تاختند  ** کنده و زنجیر را انداختند 
  • They sped towards the pavilion of empire, they cast off their fetters and chains.

  • روز ملکست و گش و شاهنشهی  ** گر تو یک ذره ازیشان آگهی  800
  • ’Tis the day of (their) kingship and pride and sovereignty, if thou hast (even) an atom of knowledge of them.

  • ور نه‌ای آگه برو بر خود گری  ** زانک در انکار نقل و حشری 
  • And if thou hast not (this) knowledge, go, weep for thyself, for thou art disbelieving in the removal (from this world to the next) and in the assembly at the Last Judgement.

  • بر دل و دین خرابت نوحه کن  ** که نمی‌بیند جز این خاک کهن 
  • Mourn for thy corrupt heart and religion, for it (thy heart) sees naught but this old earth.

  • ور همی‌بیند چرا نبود دلیر  ** پشتدار و جانسپار و چشم‌سیر 
  • Or if it is seeing (the spiritual world), why is it not brave and supporting (others) and self-sacrificing and fully contented?

  • در رخت کو از می دین فرخی  ** گر بدیدی بحر کو کف سخی 
  • In thy countenance where is the happiness (which is the effect) of the wine of (true) religion? If thou hast beheld the Ocean (of Bounty), where is the bounteous hand?

  • آنک جو دید آب را نکند دریغ  ** خاصه آن کو دید آن دریا و میغ  805
  • He that has beheld the River does not grudge water (to the thirsty), especially he that has beheld that Sea and (those) Clouds.”

  • تمثیل مرد حریص نابیننده رزاقی حق را و خزاین و رحمت او را به موری کی در خرمنگاه بزرگ با دانه‌ی گندم می‌کوشد و می‌جوشد و می‌لرزد و به تعجیل می‌کشد و سعت آن خرمن را نمی‌بیند 
  • Comparison of the covetous man, who does not see the all-providingness of God and the (infinite) stores of His mercy, to an ant struggling with a single grain of wheat on a great threshing-floor and showing violent agitation and trembling and dragging it hurriedly along, unconscious of the amplitude of the threshing-floor.

  • مور بر دانه بدان لرزان شود  ** که ز خرمنهای خوش اعمی بود 
  • The ant trembles for a grain (of wheat) because it is blind to the goodly threshing-floors.

  • می‌کشد آن دانه را با حرص و بیم  ** که نمی‌بیند چنان چاش کریم 
  • It drags a grain along greedily and fearfully, for it does not see such a noble stack of winnowed wheat (as is there).