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
ای سلیمان مسجد اقصی بساز
لشکر بلقیس آمد در نماز
(God said) “O Solomon, build the Farther Mosque, the army of Bilqís has come into (has adopted) the (ritual) prayer.”
چونک او بنیاد آن مسجد نهاد
جن و انس آمد بدن در کار داد
When he laid the foundation of that Mosque, genies and men came and threw themselves into the work,
یک گروه از عشق و قومی بی‌مراد
هم‌چنانک در ره طاعت عباد
One party from love, and another company unwillingly, just as God’s servants (do) in the way of obedience (to Him).
خلق دیوانند و شهوت سلسله
می‌کشدشان سوی دکان و غله
The folk (of the world) are (like) demons, and desire is the chain dragging them to shop and crops.
هست این زنجیر از خوف و وله
تو مبین این خلق را بی‌سلسله
This chain is (the result) of being afraid (of poverty) and crazed (with worldliness): do not regard these folk as unchained.
می‌کشاندشان سوی کسب و شکار
می‌کشاندشان سوی کان و بحار
It drags them to earning and hunting; it drags them to the mine and the seas.
می‌کشدشان سوی نیک و سوی بد
گفت حق فی جیدها حبل المسد
It drags them to good and to evil: God hath said, “On her neck a cord of palm-fibre.
قد جعلنا الحبل فی اعناقهم
واتخذنا الحبل من اخلاقهم
We have put the cordon their necks: We have made the cord (to consist) of their natural dispositions.
لیس من مستقذر مستنقه
قط الا طایره فی عنقه
There is none ever, (be he) defiled or (be he) recovered (from foul disease), but his fortune is on his neck
حرص تو در کار بد چون آتشست
اخگر از رنگ خوش آتش خوشست
Your greed for evil-doing is like fire: the live coal (the evil deed) is (made) pleasing by the fire’s pleasing hue.
آن سیاهی فحم در آتش نهان
چونک آتش شد سیاهی شد عیان
The blackness of the coal is hidden in the fire: when the fire is gone, the blackness becomes evident.
اخگر از حرص تو شد فحم سیاه
حرص چون شد ماند آن فحم تباه
By your greed the black coal is made live: when the greed is gone, that vicious coal remains.
آن زمان آن فحم اخگر می‌نمود
آن نه حسن کار نار حرص بود
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 نغزرو
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 انگبین
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 (worldly) magnates 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 مان
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.
دل همی لرزد ز ذکر حالشان
قبله‌ی افعال ما افعالشان
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 قوم
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 دیو
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 نیک
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:
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by: Reza about (category: Masnavi, Persian Poetry)
Reza is an experienced Persian instructor who has been tutoring students since 2008. He is the founder of Learn Persian Online, a tutoring company that has helped many students learn Persian, this beautiful language. He works with students individually and in group settings, he tutors both live and online Persian courses. Reza provides an individualized custom learning plan and the personalized attention that makes a difference in how people view Persian learning process.
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