1Cademy - بخش ۱۱۵ - عقد سی و ششم در نیکخواهی ارکان دولت که در میان پادشاه و رعایا رابطه اند و در وصول آثار عدل و ظلم واسطه / Section 115 - The Thirty-Sixth Knot: On the Well-Wishing of the Pillars of the State, Who Are the Link Between the King and the Subjects, and the Intermediary in the Arrival of the Effects of Justice and Oppression

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Haft Awrang

Poem

بخش ۱۱۵ - عقد سی و ششم در نیکخواهی ارکان دولت که در میان پادشاه و رعایا رابطه اند و در وصول آثار عدل و ظلم واسطه / Section 115 - The Thirty-Sixth Knot: On the Well-Wishing of the Pillars of the State, Who Are the Link Between the King and the Subjects, and the Intermediary in the Arrival of the Effects of Justice and Oppression

Original content

ای می قرب شهت برده ز دست
زین قرابه نشده کس چو تو مست

زود باشد که دهد خونابه
ساقی دورت ازین قرابه

حق این قرب به شکر آر بجای
قرب حق بر سر این قرب فزای

چیست شکر این کرم و لطف شگرف
در رضاجویی حق کردن صرف

شاه اگر خنجر خونریز شود
بهر آزار کسان تیز شود

سخت رویی چو سپر پیش آری
زخم بر بی گنهش نگذاری

وگر او برق فروزان گردد
وز غضب آتش سوزان گردد

ناید از تو که ازو تاب زنی
بلکه بر آتش او آب زنی

اهل حاجت چو در جود زنند
دم ز اندیشه مقصود زنند

اگر او راه خساست سپرد
بخل را عقل و کیاست شمرد

تو سوی جود کنی رهبریش
رو به احسان و عطا آوریش

وگر او پشت به انصاف کند
در عطا و کرم اسراف کند

تو در اصلاح تک و پوی کنی
به طریق وسطش روی کنی

وگر او راه طبیعت گیرد
ترک قانون شریعت گیرد

باز داری ز طبیعت رویش
هادی راه شریعت شویش

وگر او زاجر ظالم نشود
باعث رد مظالم نشود

تو بر آن زجر کنی انگیزش
سازی از بهر مظالم تیزش

این بود رسم و ره آگاهی
شاه را صورت دولتخواهی

نه که در نیک و بدش یار شوی
در شر و شور مددگار شوی

هر چه خواهد دل او آن خواهی
عالمی را ز ستم جان کاهی

ظلم را قاعده شوم نهی
بار بر گردن مظلوم نهی

دین فروشی و دیانت دانی
کفر ورزی و کفایت دانی

کافیی آری و این پنهان نیست
کز کفایت ده تو گشته دویست

تخم شیرین نکنی در شوره
رونق دین شکنی از توره

خوان صد مظلمه آری سویش
تا شکم پر کنی از پهلویش

همچو روبه که ز کوته نظری
از چراگاه به صد حیله گری

گاو را در نظر شیر برد
تا ز پس مانده او سیر خورد

دین خود جمله به دنیا دادی
طرفه کز دنیا هم ناشادی

می سزد گر نهدت طبع کرام
خسر الدنیا و الآخره نام

پیش ازین نیز سلاطین بودند
که همه صاحب تمکین بودند

بودشان کارگزاران در پیش
همه پاکیزه دل و نیک اندیش

دنیی خود تبع دین کرده
رسم دین پروری آیین کرده

برگرفته ز میان بهره خویش
کرده مرآت صفا چهره خویش

گشته از عاقبت کار آگاه
غم خور خلق و نصیحتگر شاه

چون یکی نکته به شاهی گفته
شاه ازان نکته چو گل بشکفتی

دل ز آلایش غفلت شستی
زان قبل نکته دیگر جستی

English translation

O you whom the wine of proximity to your king has made lose control, No one has become as drunk from this flagon as you. Soon it shall be that the cupbearer of your era Will give you blood-water from this flagon. Render thanks for the right of this proximity, And add the proximity of God to this proximity. What is the thanksgiving for this favor and wondrous grace? To spend it in seeking the pleasure of God. If the king becomes a blood-shedding dagger, And becomes sharp for the sake of hurting people, You should bring a firm face forward like a shield, And not allow his wound to strike the innocent. And if he becomes flashing lightning, And from anger becomes a burning fire, It does not behoove you to shy away from him, But rather to pour water upon his fire. When the needy knock at the door of generosity, And speak of their intended goal, If he takes the path of meanness, And considers stinginess to be wisdom and sagacity, You must guide him toward generosity, And turn his face toward benevolence and giving. And if he turns his back on fairness, And squanders in giving and generosity, You must strive in correction, And turn him toward the middle path. And if he takes the path of base nature, And abandons the law of the Sharia, You must turn his face back from nature, And become his guide to the path of Sharia. And if he does not become the repeller of the oppressor, And does not cause the restoration of rights, You must urge him to that repulsion, And make him sharp for the sake of redressing grievances. This is the custom and path of awareness, The form of well-wishing for the king. Not that you become his companion in his good and bad, And become a helper in evil and strife, Wishing whatever his heart wishes, And diminishing the life of a world through oppression, Laying down an ominous foundation for oppression, And placing the burden upon the neck of the oppressed, Selling religion and calling it religiousness, Practicing infidelity and calling it competence. You bring a 'competent steward,' and this is not hidden, That from your 'competence provider' now two hundred have been lost. You do not sow sweet seed in brackish soil, Nor break the splendor of religion with false customs. You bring a table of a hundred oppressions toward him, In order to fill your belly from his side, Like the fox who, out of short-sightedness, From the pasture with a hundred tricks, Leads the ox into the view of the lion, So that he may eat his fill from the leftovers. You gave all your religion for the world, How strange that you are also unhappy with the world! It is fitting if the nature of noble souls names you: 'Loser of this world and the hereafter.' Before this, too, there were sovereigns, Who were all possessors of dignity and power. They had agents and ministers before them, All pure of heart and well-meaning, They made their world subordinate to religion, And made the custom of nurturing religion their creed, They removed their own self-interest from the midst, And made their face a mirror of purity, They became aware of the outcome of affairs, Sympathizers with the people and advisors to the king. When they spoke a point to a king, The king would bloom like a rose from that point, He would wash his heart from the pollution of negligence, And because of that, would seek another point.

Updated 2026-07-08

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Ganjoor

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