آن زمان آن فحم اخگر می‌نمود ** آن نه حسن کار نار حرص بود1125
At that (former) time the coal appeared to be live; that was not (owing to) the goodness of (your) action: it was (owing to) the fire of greed.
حرص کارت را بیاراییده بود ** حرص رفت و ماند کار تو کبود
Greed had embellished your action: greed departed, and your action was left in squalor
غوله‌ای را که بر آرایید غول ** پخته پندارد کسی که هست گول
(Only) one who is foolish will think ripe (and sweet) the ghawla which the ghouls deck out (describe as being attractive).
آزمایش چون نماید جان او ** کند گردد ز آزمون دندان او
When his soul makes trial (of it), its teeth are blunted by the experiment.
از هوس آن دام دانه می‌نمود ** عکس غول حرص و آن خود خام بود
From vain desire, the reflexion (distorting influence) of the ghoul, (which is) greed, was causing the trap to appear a (delicious) berry, though in truth it was unripe.
حرص اندر کار دین و خیر جو ** چون نماند حرص باشد نغزرو1130
Seek greed (seek to be eager) in the practice of religion and in good works: they are (still) beautiful, (even) when the greed (eagerness) remains not.
خیرها نغزند نه از عکس غیر ** تاب حرص ار رفت ماند تاب خیر
Good works are beautiful (in themselves), not through the re flexion of any other thing: if the glow of greed is gone, the glow of good remains;
تاب حرص از کار دنیا چون برفت ** فحم باشد مانده از اخگر بتفت
(But) when the glow of greed is gone from worldly work, of the red-hot coal (only) the black ashes are left.
کودکان را حرص می‌آرد غرار ** تا شوند از ذوق دل دامن‌سوار
Folly excites greed (for amusement) in children, so that from gleefulness of heart they ride a cock-horse
چون ز کودک رفت آن حرص بدش ** بر دگر اطفال خنده آیدش
When that evil greed of his is gone from the child, he begins to laugh at the other children,
که چه می‌کردم چه می‌دیدم درین ** خل ز عکس حرص بنمود انگبین1135
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 مان1140
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.
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 قوم1145
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 دیو1150
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 نیک1155
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.”
فقه گفت آن شاه را و فلسفه ** تا برآمد عشر خرمن از کفه1160
He argued and reasoned with the king until the tithe on the threshed grain was made up out of the unthreshed ears of corn (which remain on the threshing-floor).
ده هزارش داد و خلعت درخورش ** خانه‌ی شکر و ثنا گشت آن سرش
He (the king) gave him the ten thousand (dinars) and the robes of honour suitable to him: his head became a house of thanksgiving and praise.
پس تفحص کرد کین سعی کی بود ** شاه را اهلیت من کی نمود
Then he made inquiry, saying, “Whose work was this? Who declared my merit to the king?”
پس بگفتندش فلان‌الدین وزیر ** آن حسن نام و حسن خلق و ضمیر
So they told him, “(It was) —— al-Dín, the vizier, he whose name is Hasan and whose disposition and heart are good (hasan).”
در ثنای او یکی شعری دراز ** بر نبشت و سوی خانه رفت باز
He wrote a long poem in praise of him (the vizier) and returned home.
بی‌زبان و لب همان نعمای شاه ** مدح شه می‌کرد و خلعتهای شاه1165
Without tongue or lip (mutely) that bounty of the king and those robes of honour bestowed by the king were praising the king.
باز آمدن آن شاعر بعد چند سال به امید همان صله و هزار دینار فرمودن بر قاعده‌ی خویش و گفتن وزیر نو هم حسن نام شاه را کی این سخت بسیارست و ما را خرجهاست و خزینه خالیست و من او را بده یک آن خشنود کنم
How after several years the poet came back in the hope of (receiving) the same reward, and how the king according to his custom ordered a thousand dinars to be given to him, and how the new vizier, who was also named Hasan, said to the king, "This is very much: we have (great) expenses and the treasury is empty, and I will satisfy him with a tenth of that (sum)."
بعد سالی چند بهر رزق و کشت ** شاعر از فقر و عوز محتاج گشت
After some years the poet, on account of poverty and destitution, became in need for daily bread and seed-produce (the means of livelihood).
گفت وقت فقر و تنگی دو دست ** جست و جوی آزموده بهترست
He said, “At the time of poverty and close-handedness (want), it is better to seek out one who has been tried.
درگهی را که آزمودم در کرم ** حاجت نو را بدان جانب برم
The court which I have tried in regard to generosity—I will carry the new request to the same quarter.”
معنی الله گفت آن سیبویه ** یولهون فی الحوائج هم لدیه
That (celebrated) Síbawayh said (that) the meaning of (the name) Alláh (is that) they (His worshippers) take refuge (yawlahúna) with Him in (all) their needs.