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4
1107-1131

  • Neither will the leviathan, Pain, dash against thy ship, nor will ugliness appear in thee from dying.
  • نی‌نهنگ غم زند بر کشتیت ** نی پدید آید ز مردم زشتیت

  • Thou wilt be sovereign, army, and throne, all together: thou wilt be both the fortunate and Fortune.
  • هم تو شاه و هم تو لشکر هم تو تخت ** هم تو نیکوبخت باشی هم تو بخت

  • (Even) if thou art fortunate and a powerful monarch, (yet) Fortune is other than thou: one day Fortune goes,
  • گر تو نیکوبختی و سلطان زفت ** بخت غیر تست روزی بخت رفت

  • And thou art left destitute like beggars. Be thou thine own fortune, O elect one! 1110
  • تو بماندی چون گدایان بی‌نوا ** دولت خود هم تو باش ای مجتبی

  • When thou art thine own fortune, O man of Reality, then how wilt thou, who art Fortune, lose thyself?
  • چون تو باشی بخت خود ای معنوی ** پس تو که بختی ز خود کی گم شوی

  • How wilt thou lose thyself, O man with goodly qualities, when thy Essence has become thy kingdom and riches?
  • تو ز خود کی گم شوی از خوش‌خصال ** چونک عین تو ترا شد ملک و مال

  • The rest of the story of Solomon, on whom be peace: how he built the Farther Mosque (the Temple of Solomon) by instruction and inspiration from God, (given to him) for wise purposes which He (only) knows; and how angels, demons, genies, and men lent visible aid.
  • بقیه‌ی عمارت کردن سلیمان علیه‌السلام مسجد اقصی را به تعلیم و وحی خدا جهت حکمتهایی کی او داند و معاونت ملایکه و دیو و پری و آدمی آشکارا

  • (God said) “O Solomon, build the Farther Mosque, the army of Bilqís has come into (has adopted) the (ritual) prayer.”
  • ای سلیمان مسجد اقصی بساز ** لشکر بلقیس آمد در نماز

  • When he laid the foundation of that Mosque, genies and men came and threw themselves into the work,
  • چونک او بنیاد آن مسجد نهاد ** جن و انس آمد بدن در کار داد

  • One party from love, and another company unwillingly, just as God’s servants (do) in the way of obedience (to Him). 1115
  • یک گروه از عشق و قومی بی‌مراد ** هم‌چنانک در ره طاعت عباد

  • The folk (of the world) are (like) demons, and desire is the chain dragging them to shop and crops.
  • خلق دیوانند و شهوت سلسله ** می‌کشدشان سوی دکان و غله

  • This chain is (the result) of being afraid (of poverty) and crazed (with worldliness): do not regard these folk as unchained.
  • هست این زنجیر از خوف و وله ** تو مبین این خلق را بی‌سلسله

  • It drags them to earning and hunting; it drags them to the mine and the seas.
  • می‌کشاندشان سوی کسب و شکار ** می‌کشاندشان سوی کان و بحار

  • It drags them to good and to evil: God hath said, “On her neck a cord of palm-fibre.
  • می‌کشدشان سوی نیک و سوی بد ** گفت حق فی جیدها حبل المسد

  • We have put the cordon their necks: We have made the cord (to consist) of their natural dispositions. 1120
  • قد جعلنا الحبل فی اعناقهم ** واتخذنا الحبل من اخلاقهم

  • There is none ever, (be he) defiled or (be he) recovered (from foul disease), but his fortune is on his neck
  • لیس من مستقذر مستنقه ** قط الا طایره فی عنقه

  • Your greed for evil-doing is like fire: the live coal (the evil deed) is (made) pleasing by the fire’s pleasing hue.
  • حرص تو در کار بد چون آتشست ** اخگر از رنگ خوش آتش خوشست

  • The blackness of the coal is hidden in the fire: when the fire is gone, the blackness becomes evident.
  • آن سیاهی فحم در آتش نهان ** چونک آتش شد سیاهی شد عیان

  • By your greed the black coal is made live: when the greed is gone, that vicious coal remains.
  • اخگر از حرص تو شد فحم سیاه ** حرص چون شد ماند آن فحم تباه

  • 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. 1125
  • آن زمان آن فحم اخگر می‌نمود ** آن نه حسن کار نار حرص بود

  • Greed had embellished your action: greed departed, and your action was left in squalor
  • حرص کارت را بیاراییده بود ** حرص رفت و ماند کار تو کبود

  • (Only) one who is foolish will think ripe (and sweet) the ghawla which the ghouls deck out (describe as being attractive).
  • غوله‌ای را که بر آرایید غول ** پخته پندارد کسی که هست گول

  • When his soul makes trial (of it), its teeth are blunted by the experiment.
  • آزمایش چون نماید جان او ** کند گردد ز آزمون دندان او

  • 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.
  • از هوس آن دام دانه می‌نمود ** عکس غول حرص و آن خود خام بود

  • 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. 1130
  • حرص اندر کار دین و خیر جو ** چون نماند حرص باشد نغزرو

  • 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;
  • خیرها نغزند نه از عکس غیر ** تاب حرص ار رفت ماند تاب خیر