Wealth exists to ease your life, not your life to pile up wealth. A wise man was asked, 'Who is fortunate, and what is misfortune?' He said, 'The fortunate one enjoyed what he had and planted for others; the wretched one died and left it all behind.'
Say no funeral prayer for the man who did nothing but spend his whole life chasing money and never enjoyed it.
Explanation: The phrase 'ate and planted' means he both enjoyed his wealth and did lasting good with it. Refusing to pray at a funeral marks the strongest condemnation of a wasted, hoarding life.
Original
حکمت شمارهٔ ۱
مال از بهر آسایش عمر است نه عمر از بهر گرد کردن مال. عاقلی را پرسیدند: «نیکبخت کیست و بدبختی چیست؟» گفت: «نیکبخت آن که خورد و کشت و بدبخت آن که مُرد و هِشت.»
مکن نماز بر آن هیچ کس که هیچ نکرد
که عمر در سرِ تحصیلِ مال کرد و نخورد
Moses, peace be upon him, advised Korah: 'Do good, as God has done good to you.' He did not listen, and you have heard how he ended.
The one who stored up no good deeds with his gold and silver
finally buried his own head in that gold and silver.
If you want to enjoy both this world and the next,
be generous with people, just as God was generous with you.
The Arab says: 'Give and do not remind them of your favor, for its benefit returns to you'; meaning, give freely and put no one under obligation, since the profit comes back to yourself.
Wherever the tree of generosity takes root,
its branches and crown rise past the heavens.
If you hope to enjoy its fruit,
do not set the saw of obligation to its trunk.
Thank God that you were granted the grace to do good,
and that, through His bounty and favor, He did not leave you idle.
Do not feel you are doing the king a favor by serving him;
know instead that the favor is his, for letting you serve.
Explanation: Korah (Qarun) is the wealthy man punished for arrogance; his story is a proverb for hoarding wealth. The 'saw of obligation' means that reminding someone of a favor cuts down the goodwill you have grown.
Original
حکمت شمارهٔ ۲
موسی، عَلَیهِ السَّلام، قارون را نصیحت کرد که: «اَحْسِن کَما اَحسَنَ اللهُ الیک». نشنید و عاقبتش شنیدی.
آن کس که به دینار و درم خیر نیندوخت
سر عاقبت اندر سر دینار و درم کرد
خواهی که ممتّع شوی از دنیا و عُقبا
با خلق کَرَم کن چو خدا با تو کَرَم کرد
عرب گوید: «جُد وَ لاتَمنُن فَاِنَّ الفائدةَ اِلَیکَ عائدة»؛ یعنی ببخش و منّت منه که نفع آن به تو باز میگردد.
درخت کرَم هر کجا بیخ کرد
گذشت از فلک شاخ و بالای او
گر امّیدواری کز او بر خوری
به منّت منه ارّه بر پای او
شکر خدای کن که موفق شدی به خیر
ز انعام و فضل او، نه معطّل گذاشتت
منّت منه که خدمت سلطان کنی همی
منّت شناس از او که به خدمت بداشتت
Two kinds of people wear themselves out for nothing and labor without gain: the one who piles up wealth but never uses it, and the one who gathers knowledge but never acts on it.
No matter how much learning you read,
if you don't act on it, you're still ignorant.
He is neither a scholar nor a wise man,
just a beast of burden loaded with a few books.
What does that empty-headed creature know or care
whether it carries firewood or a notebook?
Explanation: The image of a pack animal carrying books captures someone who holds knowledge without understanding or using it.
Original
حکمت شمارهٔ ۳
دو کس رنج بیهوده بردند و سعی بیفایده کردند: یکی آن که اندوخت و نخورد و دیگر آن که آموخت و نکرد.
علم چندان که بیشتر خوانی
چون عمل در تو نیست نادانی
نه محقّق بود نه دانشمند
چارپایی بر او کتابی چند
آن تهیمغز را چه علم و خبر
که بر او هیزم است یا دفتر
Knowledge is meant to nourish your faith, not to fill your belly with the world's goods.
Whoever sold off restraint, learning, and devotion
gathered up a harvest, then watched it burn to ash.
Explanation: The 'harvest' stands for worldly gain amassed by trading away one's piety, gain that ultimately comes to nothing.
Original
حکمت شمارهٔ ۴
علم از بهر دین پروردن است نه از بهر دنیا خوردن.
هر که پرهیز و علم و زهد فروخت
خرمنی گرد کرد و پاک بسوخت
A learned man without restraint is a blind torchbearer: he carries the light but casts none.
Anyone who gambles his life away gains nothing; he throws his gold aside and buys nothing with it.
Explanation: The 'blind torchbearer' means someone who holds knowledge but cannot benefit from it, lighting the way for others while remaining in the dark himself.
Original
حکمت شمارهٔ ۵
عالم ناپرهیزگار کور مشعلهدار است.
بیفایده هر که عمر در باخت
چیزی نخرید و زر بینداخت
A kingdom takes its beauty from the wise, and faith reaches its perfection through the devout. Kings need the company of the wise far more than the wise need to be close to kings.
If you will hear one piece of advice, king,
in all the world there is none better than this:
Give the running of affairs only to the wise,
even though managing affairs is not the work the wise prefer.
Explanation: The final couplet notes a gentle irony: the wise are best suited to govern, though administration is not what they would choose for themselves.
Original
حکمت شمارهٔ ۶
مُلک از خردمندان جمال گیرد و دین از پرهیزگاران کمال یابد. پادشاهان به صحبت خردمندان از آن محتاجترند که خردمندان به قربت پادشاهان.
پندی اگر بشنوی ای پادشاه
در همه عالم به از این پند نیست
جز به خردمند مفرما عمل
گرچه عمل کار خردمند نیست
To show mercy to the wicked is cruelty to the good; to pardon oppressors is injustice to the poor.
When you care for a scoundrel and treat him kindly,
he uses your favor to sin as if you were his partner in it.
Explanation: The phrase about sinning 'as a partner' means the wicked person exploits your generosity, making you complicit in his wrongdoing.
Original
حکمت شمارهٔ ۸
رحم آوردن بر بدان ستم است بر نیکان، عفو کردن از ظالمان جور است بر درویشان.
خبیث را چو تعهد کنی و بنوازی
به دولت تو گنه میکند به انبازی
Don't trust the friendship of kings, or the sweet voices of children; the first turns into a fantasy, the second changes with a single night's sleep.
Don't give your heart to someone loved by a thousand others; and if you do, be ready to lose that heart to separation.
Explanation: The first couplet is prose in the original, a maxim on the fickleness of powerful people and childhood charm; the second is a rhymed verse warning against loving someone everyone else loves too.
Original
حکمت شمارهٔ ۹
به دوستی پادشاهان اعتماد نتوان کرد و بر آواز خوش کودکان، که آن به خیالی مبدل شود و این به خوابی متغیر گردد.
معشوق هزار دوست را دل ندهی
ور میدهی آن دل به جدایی بنهی
Whatever secret you carry in your heart, do not share it with a friend, for who knows when he might become an enemy? And any harm you could do, do not inflict it on an enemy, for who knows when he might become a friend?
A secret you want kept hidden, tell it to no one, even a sincere friend, for that friend also has his own sincere friends, and so it goes, on and on.
Silence is better than telling someone what lies deep in your heart and then saying, 'Do not repeat it.'
My innocent friend, shut off the water at its source, for once the stream has filled, you cannot dam it.
Do not say in private what should not be said in public.
Explanation: The image of shutting off water at its source is a metaphor for holding back a secret before it spreads beyond control.
Original
حکمت شمارهٔ ۱۰
هر آن سری که در سر داری با دوست در میان منه چه دانی که وقتی دشمن گردد و هر گزندی که توانی، به دشمن مرسان که باشد که وقتی دوست شود.
رازی که نهان خواهی، با کس در میان منه وگرچه دوست مخلص باشد که مر آن دوست را نیز دوستان مخلص باشد، همچنین مسلسل.
خامشی به که ضمیر دل خویش
با کسی گفتن و گفتن که مگوی
ای سلیم آب ز سرچشمه ببند
که چو پر شد نتوان بستن جوی
سخنی در نهان نباید گفت
که بر انجمن نشاید گفت
A weak enemy who submits and pretends friendship wants only one thing: to grow into a strong enemy. As they say, you cannot rely even on the loyalty of friends, so how much less on the flattery of enemies. And whoever looks down on a small enemy is like someone who ignores a tiny flame.
Kill it today, while it can still be killed,
for once the fire rises high, it burns the whole world.
Don't let him draw the bowstring,
this enemy you could have pinned down with a single arrow.
Explanation: The opening is prose in the original, followed by two verses. The fire and the archer's bow both figure a small threat that must be crushed before it grows.
Original
حکمت شمارهٔ ۱۱
دشمنی ضعیف که در طاعت آید و دوستی نماید، مقصود وی جز آن نیست که دشمنی قوی گردد و گفتهاند: بر دوستی دوستان اعتماد نیست تا به تملق دشمنان چه رسد و هر که دشمن کوچک را حقیر میدارد، بدان ماند که آتش اندک را مهمل میگذارد.
امروز بکش چو میتوان کشت
کآتش چو بلند شد جهان سوخت
مگذار که زه کند کمان را
دشمن که به تیر میتوان دوخت
Speak between two enemies in a way that, if they become friends, you won't be left ashamed.
The quarrel between two people is like a fire, and the wretched gossip is the one who hauls the firewood.
The two of them make peace and grow fond of each other again, while he is left in the middle, luckless and disgraced.
Lighting a fire between two people is foolish, especially when you end up burning in the middle of it yourself.
Keep your voice down when you talk with friends, so a bloodthirsty enemy can't overhear.
Be careful what you say in front of a wall, in case there are ears behind it.
Explanation: The 'firewood carrier' is the tale-bearer who feeds a dispute. The closing image is the origin of the saying that walls have ears.
Original
حکمت شمارهٔ ۱۲
سخن میان دو دشمن چنان گوی که گر دوست گردند شرم زده نشوی.
میان دو کس جنگ چون آتش است
سخن چین بدبخت هیزم کش است
کنند این و آن خوش دگرباره دل
وی اندر میان کوربخت و خجل
میان دو تن آتش افروختن
نه عقل است و خود در میان سوختن
در سخن با دوستان آهسته باش
تا ندارد دشمن خونخوار گوش
پیش دیوار آنچه گویی هوش دار
تا نباشد در پس دیوار گوش
When you hesitate over a decision, choose the side that will cause the least harm.
Do not speak harshly to easygoing people;
with someone who reaches out in peace, do not seek a fight.
As long as a matter can be settled with money, there is no need to put your life at risk. As the Arabs say: the sword is the last resort.
When every other trick has failed,
it is right to lay your hand on the sword.
Explanation: The Arabic phrase 'akhir al-hiyal al-sayf' means the sword is the final device, used only when all other options are exhausted.
Original
حکمت شمارهٔ ۱۴
چون در امضای کاری متردد باشی آن طرف اختیار کن که بی آزارتر بر آید.
با مردم سهل خوی دشخوار مگوی
با آن که در صلح زند جنگ مجوی
تا کار به زر برمیآید جان در خطر افکندن نشاید. عرب گوید: آخِرُ الحِیَلِ السَّیفُ
چو دست از همه حیلتی در گسست
حلال است بردن به شمشیر دست
Do not show mercy to a helpless enemy, for if he gains power, he will not spare you.
When you see your enemy weak, do not boast and twirl your mustache in pride;
there is marrow in every bone, and a real man hidden inside every shirt.
Explanation: Twirling one's mustache was a gesture of arrogant swagger. The final line means strength and courage can lie in anyone, however unimpressive they seem.
Original
حکمت شمارهٔ ۱۵
بر عجز دشمن رحمت مکن که اگر قادر شود بر تو نبخشاید.
دشمن چو بینی ناتوان لاف از بروت خود مزن
مغزیست در هر استخوان مردیست در هر پیرهن
Whoever destroys an evil person frees people from his harm, and frees him too from the punishment of God almighty.
Mercy is admirable, but
don't lay a healing salve on the wound of someone who torments others.
The one who took pity on the snake never realized
that such pity is a cruelty against the children of Adam.
Explanation: The snake stands for anyone who habitually harms others; sparing such a person only endangers the innocent. The poem weighs mercy against justice.
Original
حکمت شمارهٔ ۱۶
هر که بدی را بکشد خلق را از بلای او برهاند و او را از عذاب خدای عزَّ و جَلَّ.
پسندیدهست بخشایش ولیکن
منه بر ریش خلقآزار مرهم
ندانست آن که رحمت کرد بر مار
که آن ظلم است بر فرزند آدم
Taking advice from an enemy is a mistake, yet hearing it is fine, so that you can do the opposite, which is exactly the right thing.
Beware of whatever your enemy tells you; if you do it, you will slap your knee in regret.
Even if he points you to a road as straight as an arrow, turn away from him and take the road to the left.
Explanation: Slapping the knee ('dast-e taghabon bar zanu zadan') is a gesture of deep regret over a loss.
Original
حکمت شمارهٔ ۱۷
نصیحت از دشمن پذیرفتن خطاست ولیکن شنیدن رواست تا به خلاف آن کار کنی که آن عین صواب است.
حذر کن زآنچه دشمن گوید آن کن
که بر زانو زنی دست تغابن
گرت راهی نماید راست چون تیر
از او برگرد و راه دست چپ گیر
Too much anger breeds terror, and kindness at the wrong moment strips away your authority. Don't be so harsh that people grow sick of you, nor so soft that they grow bold against you.
Firmness and gentleness together are best, like the surgeon who cuts, then applies the healing balm.
The wise take neither the path of harshness nor of weakness that would diminish their worth.
They neither set themselves above others, nor surrender all at once to humiliation.
A shepherd said to his father: wise one, teach me one piece of seasoned advice.
He replied: be a good and decent man, but not so much that the sharp-toothed wolf grows insolent.
Explanation: The surgeon image (fasid/jarrah) means one who both cuts to heal and soothes, illustrating balance between severity and mercy. The wolf stands for those who exploit excessive kindness.
Original
حکمت شمارهٔ ۱۸
خشمِ بیش از حد گرفتن وحشت آرد و لطفِ بی وقت هیبت ببرد. نه چندان درشتی کن که از تو سیر گردند و نه چندان نرمی که بر تو دلیر شوند.
دُرشتی و نَرمی به هَم دَر بِه است
چو فاصد که جَراح و مَرهَم نِهْ است
دُرشتی نگیرد خِرَدمَند پیش
نه سُستی که ناقص کُنَد قَدرِ خویش
نه مَر خویشتن را فُزونی نَهد
نه یکباره تَن در مَذلت دَهد
شَبانی با پدر گفت: اِی خِرَدمَند
مَرا تَعلیم دِه پیرانه یک پَند
بگفتا: نیکمَردی کُن نَه چَندان
که گردد خیره گرگِ تیز دَندان
Two people are the enemies of country and faith: a king without patience and a devout man without knowledge.
May no country ever have a ruler in charge
who is not himself an obedient servant of God.
Explanation: Saadi's point is that a ruler who won't obey God cannot expect his own subjects to obey him.
Original
حکمت شمارهٔ ۱۹
دو کس دشمن ملک و دینند: پادشاه بی حلم و زاهد بی علم.
بر سر مُلک مباد آن مَلِکِ فرمانده
که خدا را نبُوَد بندهٔ فرمانبردار
A king should never let his anger against his enemies burn so hot that his friends lose their trust in him. The fire of anger first scorches the one who holds it, and only then does its flame reach the enemy, if it reaches him at all.
It does not suit the children of Adam, born from dust,
to fill their heads with arrogance, harshness, and pride.
With all this heat and defiance in you,
I would think you were made of fire, not dust.
In the land of Baylaqan I met a devout man
and said: through your teaching, cleanse me of ignorance.
He said: Go, be patient like the dust, my learned friend,
or bury everything you have studied beneath the dust.
Explanation: Baylaqan was a historic city in the Caucasus (present-day Azerbaijan). The devout man's answer plays on humility: true knowledge begins with the patience and lowliness of dust.
Original
حکمت شمارهٔ ۲۰
پادشه باید که تا به حدی خشم بر دشمنان نراند که دوستان را اعتماد نماند. آتش خشم اول در خداوند خشم اوفتد پس آنگه زبانه به خصم رسد یا نرسد.
نشاید بنیآدم خاکزاد
که در سر کند کبر و تندی و باد
تو را با چنین گرمی و سرکشی
نپندارم از خاکی از آتشی
در خاک بیلقان برسیدم به عابدی
گفتم: مرا به تربیت از جهل پاک کن
گفتا: برو چو خاک تحمل کن ای فقیه
یا هر چه خواندهای همه در زیر خاک کن
A bad-tempered person is trapped in the grip of an enemy: wherever he goes, he cannot escape the punishment that enemy deals out.
Even if a bad-tempered man flees disaster and climbs to the heavens,
his own foul temper will keep him mired in disaster.
Explanation: The 'enemy' is a person's own bad temper, which follows him everywhere and becomes its own inescapable punishment.
Original
حکمت شمارهٔ ۲۱
بدخوی در دستِ دشمنی گرفتار است که هر کجا رود از چنگِ عقوبتِ او خلاص نیابد.
اگر ز دست بلا بر فلک رود بدخوی
ز دست خوی بد خویش در بلا باشد
When you see division break out among your enemies, stay united. But if they come together, worry about the trouble ahead.
Go sit at ease among your friends
when you see your enemies at war with one another.
But if you see them speaking with one voice,
string your bow and pile stones on the rampart.
Explanation: Stringing the bow and stocking the ramparts is an image of readying defenses for a siege.
Original
حکمت شمارهٔ ۲۲
چو بینی که در سپاه دشمن تفرقه افتاده است، تو جمع باش. و گر جمع شوند، از پریشانی اندیشه کن.
برو با دوستان آسوده بنشین
چو بینی در میان دشمنان جنگ
وگر بینی که با هم یکزبانند
کمان را زه کن و بر باره بر سنگ
Crush the snake's head with your enemy's hand, for you cannot lose either way: if your enemy wins, the snake is dead; if the snake wins, you are rid of an enemy.
On the day of battle, do not feel safe from a weak foe,
for once he gives up on his life, he can smash even a lion's skull.
Explanation: The Arabic phrase 'ihda al-husnayayn' means 'one of two good outcomes', a win-win situation. The point: let your enemies destroy each other.
Original
حکمت شمارهٔ ۲۴
سر مار به دست دشمن بکوب که از اِحدَی الحُسنَیَین خالی نباشد: اگر این غالب آمد، مار کُشتی و گر آن، از دشمن رَستی.
به روزِ معرکه ایمِن مشو ز خصمِ ضعیف
که مغزِ شیر برآرد چو دل ز جان برداشت
When you know a piece of news that will wound someone's heart, stay silent and let someone else deliver it.
Nightingale, bring the good news of spring; leave the bad news to the owl.
Explanation: In Persian poetry the owl is a bird of ill omen tied to ruins, while the nightingale sings of spring and joy.
Original
حکمت شمارهٔ ۲۵
خبری که دانی که دلی بیازارد، تو خاموش تا دیگری بیارد.
بلبلا! مژدهٔ بهار بیار
خبرِ بد به بوم باز گذار