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2
2120-2144

  • یک نشان دیگر آن که آن بلیس ** ننهدش سر که منم شاه و رئیس‏ 2120
  • Another mark was that Iblís, saying, “I am the king and chief,” should not lay down his head before him.

  • پس اگر ابلیس هم ساجد شدی ** او نبودی آدم او غیری بدی‏
  • If, then, Iblís too had become a worshipper (of Adam), he (Adam) would not have been Adam: he would have been another.

  • هم سجود هر ملک میزان اوست ** هم جحود آن عدو برهان اوست‏
  • At once the worship of every angel is the test of him, and the denial (of him) by that enemy (Iblís) is the proof of him.

  • هم گواه اوست اقرار ملک ** هم گواه اوست کفران سگک‏
  • At once the acknowledgment (made) by the angels is witness for him, and the disbelief of that petty cur (Iblís) is witness for him.

  • تتمه اعتماد آن مغرور بر تملق خرس‏
  • Conclusion of the (story concerning the) trust of that deluded man in the fawningness of the bear.

  • شخص خفت و خرس می‏راندش مگس ** وز ستیز آمد مگس زو باز پس‏
  • The man fell asleep, and the bear kept driving away the flies (which were) on him, but in spite of him they soon came back again.

  • چند بارش راند از روی جوان ** آن مگس زو باز می‏آمد دوان‏ 2125
  • Several times he drove them from the youth’s face, but soon they came hurrying back once more.

  • خشمگین شد با مگس خرس و برفت ** بر گرفت از کوه سنگی سخت زفت‏
  • The bear was enraged with the flies and went off. He picked up a very big stone from the mountain-side.

  • سنگ آورد و مگس را دید باز ** بر رخ خفته گرفته جای ساز
  • He fetched the stone, and saw the flies again settled comfortably on the face of the sleeper.

  • بر گرفت آن آسیا سنگ و بزد ** بر مگس تا آن مگس واپس خزد
  • He took up that millstone and struck at the flies, in order that they might retire.

  • سنگ روی خفته را خشخاش کرد ** این مثل بر جمله عالم فاش کرد
  • The stone made powder of the sleeping man’s face, and published to the whole world this adage––.

  • مهر ابله مهر خرس آمد یقین ** کین او مهر است و مهر اوست کین‏ 2130
  • “The love of a fool is for sure the love of a bear: his hate is love and his love is hate.”

  • عهد او سست است و ویران و ضعیف ** گفت او زفت و وفای او نحیف‏
  • His promise is infirm and corrupt and feeble; his word stout and his performance lean.

  • گر خورد سوگند هم باور مکن ** بشکند سوگند، مرد کژ سخن‏
  • Do not believe him, even if he take an oath: the man whose speech is false will break his oath.

  • چون که بی‏سوگند گفتش بد دروغ ** تو میفت از مکر و سوگندش به دوغ‏
  • Inasmuch as, without the oath, his word was a lie, do not be entrapped by his deceit and oath.

  • نفس او میر است و عقل او اسیر ** صد هزاران مصحفش خود خورده‏گیر
  • His fleshly soul is in command, and his intellect captive; even suppose that he has sworn on a hundred thousand Qur’áns,

  • چون که بی‏سوگند پیمان بشکند ** گر خورد سوگند هم آن بشکند 2135
  • (Yet), since without (taking) an oath he will break his pact- if he take an oath, he will break that too;

  • ز آن که نفس آشفته‏تر گردد از آن ** که کنی بندش به سوگند گران‏
  • Because the fleshly soul becomes (all) the more infuriated by your binding it with a heavy oath.

  • چون اسیری بند بر حاکم نهد ** حاکم آن را بر درد بیرون جهد
  • When a captive puts bonds upon a governor, the governor will burst them and leap out;

  • بر سرش کوبد ز خشم آن بند را ** می‏زند بر روی او سوگند را
  • He will bang those bonds on his (the captive’s) head in wrath, dashing the oath in his face.

  • تو ز اوفوا بالعقودش دست شو ** احفظوا أیمانکم با او مگو
  • Wash your hands (give up hope) of his (obeying the Divine command), “Fulfil your promises”; do not say to him, “Keep your oaths.”

  • و آن که حق را ساخت در پیمان سند ** تن کند چون تار و گرد او تند 2140
  • But he that makes God his support in (keeping) his promise will make his body (thin) as a thread and wind (himself) about Him.

  • رفتن مصطفی علیه السلام به عیادت صحابی و بیان فایده عیادت‏
  • How Mustafá (Mohammed), on whom be peace, went to visit the (sick) Companion; and an exposition of the profit of visiting the sick.

  • از صحابه خواجه‏ای بیمار شد ** و اندر آن بیماریش چون تار شد
  • A notable amongst the Companions (of Mohammed) fell ill, and in that illness of his became (thin) as a thread.

  • مصطفی آمد عیادت سوی او ** چون همه لطف و کرم بد خوی او
  • Mustafá went to visit him, since his (Mustafá's) nature was all kindness and generosity.

  • در عیادت رفتن تو فایده است ** فایده آن باز با تو عایده است‏
  • There is profit in your visiting the sick: the profit thereof is returning to you again.

  • فایده اول که آن شخص علیل ** بوک قطبی باشد و شاه جلیل‏
  • The first profit is that the sick person may perchance be a Qutb and a glorious (spiritual) king;