هست انجیر این طرف بسیار و خوار ** گر رسد مرغی قنق انجیرخوار 760
Figs are very cheap in this vicinity, if a fig-eating bird should arrive as a guest.
در همه عالم اگر مرد و زنند ** دم به دم در نزع و اندر مردنند
(All), whether men or women, in the whole world are continually in the death-agony and are dying.
آن سخنشان را وصیتها شمر ** که پدر گوید در آن دم با پسر
Regard their words as the (final) injunctions which a father gives at that moment to his son,
تا بروید عبرت و رحمت بدین ** تا ببرد بیخ بغض و رشک و کین
That thereby consideration and pity may grow (in thy heart), so that the root of hatred and jealousy and enmity may be cut off.
تو بدان نیت نگر در اقربا ** تا ز نزع او بسوزد دل ترا
Look on thy kinsman with that intention, so that thy heart may burn (with pity) for his death-agony.
کل آت آت آن را نقد دان ** دوست را در نزع و اندر فقد دان 765
“Everything that is coming will come”: deem it (to have come) here and now, deem thy friend to be in the death-agony and in the act of losing (his life).
وز غرضها زین نظر گردد حجاب ** این غرضها را برون افکن ز جیب
And if (selfish) motives debar (thee) from this insight, cast these motives out of thy bosom;
ور نیاری خشک بر عجزی مه‌ایست ** دانک با عاجز گزیده معجزیست
And if thou canst not (cast them out), do not stand inertly in a state of incapacity: know that with (every) incapable there is a goodly Incapacitator.
عجز زنجیریست زنجیرت نهاد ** چشم در زنجیرنه باید گشاد
Incapacity is a chain: He laid it upon thee: thou must open thine eye to (behold) Him who lays the chain.
پس تضرع کن کای هادی زیست ** باز بودم بسته گشتم این ز چیست
Therefore make humble entreaty, saying, “O Guide (in the ways) of life, I was free, (and now) I have fallen into bondage: what is the cause of this?
سخت‌تر افشرده‌ام در شر قدم ** که لفی خسرم ز قهرت دم به دم 770
I have planted my foot in evil more firmly (than ever), for through Thy omnipotence verily I am (engaged) in a losing business all the time.
از نصیحتهای تو کر بوده‌ام ** بت‌شکن دعوی و بت‌گر بوده‌ام
I have been deaf to Thy admonitions: while professing to be an idol-breaker, I have (really) been an idol-maker.
یاد صنعت فرض‌تر یا یاد مرگ ** مرگ مانند خزان تو اصل برگ
Is it more incumbent (on me) to think of Thy works or of death? (Of death): death is like autumn, and Thou art (the root which is) the origin of the leaves.”
سالها این مرگ طبلک می‌زند ** گوش تو بیگاه جنبش می‌کند
For years this death has been beating the drum, (but only when it is) too late is your ear moved (to listen).
گوید اندر نزع از جان آه مرگ ** این زمان کردت ز خود آگاه مرگ
In his agony he (the heedless man) cries from his (inmost) soul, “Alas, I am dying!” Has Death made you aware of himself (only) now?
این گلوی مرگ از نعره گرفت ** طبل او بشکافت از ضرب شگفت 775
Death's throat is exhausted with shouting: his drum is split with the astounding blows (with which it has been beaten).
در دقایق خویش را در بافتی ** رمز مردن این زمان در یافتی
(But) you enmeshed yourself in trivialities: (only) now have you apprehended the mystery of dying.
تشبیه مغفلی کی عمر ضایع کند و وقت مرگ در آن تنگاتنگ توبه و استغفار کردن گیرد به تعزیت داشتن شیعه‌ی اهل حلب هر سالی در ایام عاشورا به دروازه‌ی انطاکیه و رسیدن غریب شاعر از سفر و پرسیدن کی این غریو چه تعزیه است
Comparison of (the behaviour of) the heedless man who wastes his life and (only) begins to repent and ask pardon (of God) when he lies in extreme distress on his death-bed to the yearly mourning of the Shí‘ites of Aleppo at the Antioch Gate (of the city) during the ‘Áshúrá; and how a poet, who was a stranger, arrived (there) on his journey and asked what was the cause of these shrieks of mourning.
روز عاشورا همه اهل حلب ** باب انطاکیه اندر تا به شب
On the Day of ‘Áshúrá all the people of Aleppo gather at the Antioch Gate till nightfall,
گرد آید مرد و زن جمعی عظیم ** ماتم آن خاندان دارد مقیم
Men and women, a great multitude, and keep up a constant lamentation for the (Holy) Family.
ناله و نوحه کنند اندر بکا ** شیعه عاشورا برای کربلا
During the ‘Áshúrá the Shí‘ites wail and lament with tears and sobs on account of Karbalá.
بشمرند آن ظلمها و امتحان ** کز یزید و شمر دید آن خاندان 780
They recount the oppressions and tribulations which the (Holy) Family suffered at the hands of Yazíd and Shimr.
نعره‌هاشان می‌رود در ویل و وشت ** پر همی‌گردد همه صحرا و دشت
They utter shrieks mingled with cries of woe and grief: the whole plain and desert is filled (with their cries).
یک غریبی شاعری از راه رسید ** روز عاشورا و آن افغان شنید
A stranger, (who was) a poet, arrived from the road on the Day of ‘Áshúrá and heard that lamentation.
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).
صاحب خرمن همی‌گوید که هی ** ای ز کوری پیش تو معدوم شی
The Owner of the threshing-floor is saying (to the ant), “Hey, thou who in thy blindness deemest nothing something,
تو ز خرمنهای ما آن دیده‌ای ** که در آن دانه به جان پیچیده‌ای
Hast thou regarded that (alone) as belonging to My threshing-floors, so that thou art devoted with (all) thy soul to that (single) grain?”